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 THE 
 
 APOSTOLICAL ACTS AND EPISTLES. 
 
 FROM THE PESCHITO. 
 
 WITH PROLEGOMEiN'A. 
 
(I 
 
 THE 
 
 APOSTOLICAL ACTS AND EPISTLES/ 
 
 FROM THE PESCHITO* OR ANCIENT SYRIAC : 
 
 TO WHICH ARE ADDED, 
 
 THE REMAINING EPISTLES 
 
 THE BOOK OF REVELATION, 
 
 AFTER A LATER SYRIAN TEXT : 
 
 TRANSLATED, 
 
 WITH PROLEGOMENA AND INDICES, 
 BY J. W. ETHERIDGE, M.A., 
 
 DOCTOR IN PHILOSOPHY OP THE UNIVERSITY OF HEIDELBERG, 
 AND MEMBER OP THE ASIATIC SOCIETY OP PARIS. 
 
 LONDON: 
 LONGMAN, BROWN, GREEN, AND LONGMANS. 
 
 3IDCCCXLIX. 
 
0?- 
 
 ^^-^^'^6€^'ZZ6^ 
 
 LONDON 
 PRINTED BY JAMES NICHOLS, 
 H0XT05-SQUAEB. 
 
PREFACE. 
 
 The work here submitted corapletes the transla- 
 tion of the Syriac New Testament, begun in a 
 former volume.* We may now compare the sacred 
 text, as read in the Eastern churches for sixteen or 
 seventeen centuries, with that which, during the 
 same lapse of time, has been received in the West. 
 The comparison of these independent witnesses will 
 demonstrate the essential integrity and incorrupt 
 preservation of the inspired documents of the Chris- 
 tian dispensation. 
 
 For the seeming delay which has attended the 
 publication of the volume, an apology is due to those 
 friends who have inquired, from time to time, for its 
 advertised appearance. But the minute attention 
 required by the nature of the work itself, and the 
 circumstance, that the only time in general which 
 could be spared for the prosecution of it has been 
 that of uncertain intervals in the course of regular 
 professional duties, will sufficiently account for the 
 slowness of its progress. The former volume, on the 
 Gospels, was prepared during a residence on the 
 Continent, when the greater part of his time was at 
 the translator's own disposal; but nearly all the 
 present work has been accomplished amid the daily ' 
 toils of the Christian ministry in London, and in 
 hours which might, in some respects, have been 
 
 * The Syrian Churches ; their early History, Liturgies, and 
 Literature. With a literal Translation of the Four Gospels, from 
 the Peschito, or Canon of holy Scripture in use among the oriental 
 Christians from the earliest Times. London. Longmans, 1846. 
 
71 PREFACE. 
 
 advantageously spent in mental or bodily recreation^ 
 or repose. 
 
 At the tribunal of biblical criticism the writer 
 respectfully prays for a kind, but impartial, judg- 
 ment on the correctness or incorrectness of the 
 translation. It is very proper for him to attest his 
 own behef, that, through the adorable grace of God, 
 he has been enabled to give a version in all essential 
 respects a faithful representation of the Syriac 
 Scriptures ; did he not believe so, he would not 
 presume to offer it: but that class of readers who, 
 though intelligent students of the Bible, have not 
 directed their attention to this branch of inquiry, 
 will naturally look for a corroborative testimony to 
 the correctness of such an estimate, that their confi- 
 dence in the translation may be warranted by some 
 competent authority. It is on this account, as weU 
 as with a view to the thankful adoption of any 
 improvement which may be pointed out, that he 
 would soHcit this adjudication. 
 
 For the sake of rendering the work as complete as 
 possible, there is added a translation of the Epistles 
 and Book of Revelation, wanting in the Peschito 
 Canon, from the more modern Syriac texts first 
 edited by Dr. Pococke and Louis De Dieu, so as to 
 comprise all the holy books which we receive as 
 inspu'ed New-Testament Scripture. 
 
 With regard to the Acts and Epistles, the edition 
 which the translator has followed has been that of 
 Schaaf, on account of its having long been a sort of 
 textus receptus of the Syriac Testament throughout 
 the theological world. This has been collated with 
 others, as occasionally indicated in the margin. 
 Notwithstanding the labours of learned men in this 
 department since the time of Schaaf, we are yet in 
 
PREFACE. Vll 
 
 want of a critical edition of the Peschito text both 
 of the Old and New Testaments ; as Hkewise a 
 uniform collection of the books of the Hexaplar 
 Syriac, and an edition of the Harkleian New Testa- 
 ment, with such remains of the Philoxenian as may- 
 exist in the mss. brought home by the late Mr. 
 Kich, or among those with which the treasures of 
 the British Museum have been amplified through 
 the diligence of Archdeacon Tattam. On this sub- 
 ject much interest has been awakened by the preface 
 of the Rev. Mr. Cureton's edition of the Syrian 
 Ignatius. 
 
 In this volume we have omitted the Rubrics of 
 the oriental lessons from the body of the text, and 
 given them in a separate collection or index at the 
 end. Interspersed among the Scripture itself, as in 
 the translation of the Gospels, such matters are con- 
 fessedly out of place. This first index is followed by 
 another, which is intended to facilitate the collation 
 of any particular portion of the Eastern and Western 
 Testaments. 
 
 For the prologues which introduce the translation 
 little need be said. They will be received for what 
 they are worth. The first part condenses a variety 
 of information which would have been very accept- 
 able to the writer himself several years ago, and 
 which he presumes will be welcome to some who 
 are now at the outset of their inquiries. In the 
 second part we enter a more elevated and more 
 spiritual region. It is good to be there ! Perhaps 
 this section would not be useless in Bible classes and 
 family readings, as well as in the cabinet of the 
 solitary Christian. 
 
 January 1st, 1849. 
 
CONTENTS. 
 
 PROLEGOMENA. 
 
 PART I. ANCIENT TRANSLATIONS OF THE HOLY 
 SCRIPTURES. 
 
 Page. 
 
 I. Translations of the Old Testament into Greek. 
 
 The Septuagint 4 
 
 Version of Aquila 6 
 
 Version of Theodotion and of Symmachus 7 
 
 Recension of Origen 7 
 
 Recension of Lucian and Hesychius 9 
 
 Grseco-Veneta 9 
 
 Th 'Zafiap^iTiKhv 10 
 
 II. Chaldaic and Samaritan Targ urns 10 
 
 III. The Scriptures in the Latin Language 16 
 
 IV. The Syriac Version. 
 
 Peschito 28 
 
 Philoxenian 32 
 
 Syro-Estrangelo 34 
 
 Karkaphensian 35 
 
 The Jerusalem Lectionary 36 
 
 V. The Scriptures in the Dialects of Egypt. 
 
 Coptic Version 37 
 
 Sahidic 38 
 
 Bashmuric 38 
 
 VI. The Bible in Ethiopic 40 
 
 VII. Older Persic Versions 42 
 
 VIIL Holy Scripture in Gothic 44 
 
 IX. The Armenian Bible 46 
 
 X. The Georgian Bible 48 
 
 XI. The Scriptures in Sclavonic 49 
 
 XII. Arabic Versions 50 
 
 XIII. The Bible in Anglo-Saxon 52 
 
CONTENTS. IX 
 
 Page. 
 XIV. Relative value of the ancient Versions in the Department 
 
 of biblical Criticism 55 
 
 On the present Translation 59 
 
 PART II. SYNOPSIS OF THE APOSTOLIC EPISTLES. 
 
 General Division of the Syriac Testament. The Gospels, Acts, 
 
 and Epistles 62 
 
 The Epistle to the Romans 64 
 
 First Epistle to the Corinthians 75 
 
 Second Epistle to the Corinthians 84 
 
 Epistle to the Galatians 88 
 
 to the Ephesians 90 
 
 to the Philippians 92 
 
 to the Colossians 94 
 
 First Epistle to the Thessalonians 96 
 
 Second Epistle to the Thessalonians 97 
 
 First Epistle to Timothy , 98 
 
 Second Epistle to Timothy 100 
 
 Epistle to Titus 102 
 
 Epistle to Philemon 103 
 
 Epistle to the Hebrews 104 
 
 Epistle of St. James 117 
 
 First Epistle of St. Peter 120 
 
 First Epistle of St. John 123 
 
 TRANSLATION OF THE APOSTOLICAL ACTS AND 
 EPISTLES. 
 
 The Acts of the Apostles 135 
 
 Epistle to the Romans 221 
 
 First Epistle to the Corinthians 254 
 
 Second Epistle to the Corinthians 285 
 
 Epistle to the Galatians 306 
 
 Ephesians 317 
 
 Philippians 328 
 
 Colossians 336 
 
 First Epistle to the Thessalonians 344 
 
 Second Epistle to the Thessalonians 351 
 
 First Epistle to Timothy 355 
 
 Second Epistle to Timothy 364 
 
 Epistle to Titus 371 
 
 Philemon 375 
 
 the Hebrews 377 
 
X CONTENTS. 
 
 Page. 
 
 Epistle of St. James 404 
 
 First Epistle of St. Peter 412 
 
 First Epistle of St. John 421 
 
 THE REMAINING EPISTLES AND THE 
 APOCALYPSE. 
 
 Introduction 431 
 
 Second Epistle of St. Peter 442 
 
 Second Epistle of St. John 448 
 
 Third Epistle of St. John 460 
 
 Epistle of St. Jude 462 
 
 The Revelation of St. John 455 
 
 INDICES. 
 
 I. Syrian Church Lectionary 496 
 
 II. Harmony of Syrian Lessons with the Textual Divisions 
 
 used in the West 503 
 
PROLEGOMENA. 
 
 PART L ANCIENT TRANSLATIONS OF THE HOLY 
 SCRIPTURES. 
 
 PART XL SYNOPSIS OF THE APOSTOLICAL EPISTLES. 
 
PROLEGOMENA. 
 
 PART I. 
 
 ANCIENT TRANSLATIONS OF THE HOLY 
 SCRIPTURES. 
 
 What light is in the natural world, that the revelation 
 of truth existing in the Bible is in the world of the human 
 mind. Revelation does more indeed for the mind than 
 light can do for the eye, since it brings to us an inward 
 realization of God. He who beUeveth hath the witness 
 in himself. To him the presence of the Bible is a 
 demonstration of the divine goodness, as literal as that 
 which the eye discerns in the sunbeams. He who at the 
 beginning said, " Let there be light," has, by his Spirit's 
 work in the scriptures, provided for the inner universe 
 the perennial radiance of truth, and "hath shined into 
 our hearts, to give us the knowledge of his glory in the 
 face of Jesus Christ." 
 
 For the mind, then, to be without this revelation, is a 
 privation infinitely worse than physical bhndness. The 
 bhnd cannot participate in the advantages of a thousand 
 forms of enterprise, or the pleasure afforded by the mag- 
 nificent scenes which the sun bathes with splendour, nor 
 peruse the innumerable objects of interest presented by 
 the transient spectacle of hfe ; but the soul, without the 
 illumination of religion, suffers a gloom innate, desolate, 
 and hopeless, because atheistic. If there be no light 
 within, how great is the darkness ! The very faculty of 
 
 B 
 
knowing God for ever and ever is as yet abortive ; and 
 immortality itself, instead of wearing a character of 
 promise, threatens to be a frightful and immeasurable 
 calamity. 
 
 The Bible reveals the way of salvation. It is employed 
 by the Divine Spirit to convert and regenerate the sin- 
 ner, (Psalm xix. 7 ; James i. 18 ; 1 Peter i. 23,) to build 
 up the saint, (2 Tim. iii. 16, 17,) to console the afflicted, 
 (Psalm cxix. 92,) to give victorious confidence in death ; 
 (1 Cor. XV. 54 ;) and, while it tends to the sanctification 
 of the church, (John xvii. 1 7,) is the ordained instrument 
 to be employed in her evangelic agencies for the pacifi- 
 cation and renovation of the world. (Phil. ii. 15, 16; 
 Isai. xi. 9.) 
 
 All human beings have a right to the Bible. Our 
 interest in it is universal. It is the gift of God to our 
 race, the true charter of humanity. If man have a soul, 
 and that soul need salvation, the book of life becomes 
 indispensable to his welfare. 
 
 The Christian church has never appeared in a more 
 legitimate or dignified position than when holding forth 
 the light of revelation to the benighted millions of the 
 earth ; nor, without a literal communication of the written 
 word, can she worthily fulfil the commission intrusted to 
 her, — of teaching all nations. God will have all men to 
 be saved, and come to the knowledge of the truth. The 
 donation of the volume in which that truth is enshrined, 
 must therefore be accordant with his will. All the com- 
 munities of our race, endowed with inteUigence, invested 
 with the responsibihties of a probation for eternity, ahke 
 ruined by sin, redeemed by mercy, and living for the 
 great future which is before us all, were made to possess, 
 and ought to possess, those very oracles of the Holy One 
 which have made the best of us wise unto salvation. 
 
 But, from the national distinctions which prevail, by 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 3 
 
 the divine appointment, among mankind, it is necessary, 
 if revelation should be thus diffused, that the documents 
 in which it was originally given be faithfully rendered 
 into the various languages of the world. That such a pro- 
 cedure is in agreement with the divine will, is evident as 
 well from the nature of the case, as from the practice of 
 the inspired apostles and evangelists in quoting the scrip- 
 tures of the Old Testament indifferently from the original 
 Hebrew, or from the Greek version of the Seventy, — a 
 practice which gives a plain recognition of the principle 
 of vernacular translations. The efforts which have been 
 put forth by individuals or communities for the mani- 
 festation of the word of God through such mediums, 
 would form, could they be set forth to the eye, one of 
 the most profitable chapters in the universal history of 
 the church. The few pages of the present introduction 
 which can be given to the subject, will be devoted to a 
 short account of the origin and character of the biblical 
 versions which appeared in ages long passed away : the 
 object in such an exposition being to set before the gene- 
 ral reader the elements necessary for a proper judgment 
 on the comparative merits of these works, so as to make 
 evident the peculiar excellence and value of the particular 
 version which was in such early use in the Syrian 
 churches; and a faithful deUneation of which, in the 
 EngUsh language, has been attempted in this and a 
 preceding volume. 
 
 It will be proper in such a review to notice, first of all, 
 the translation previously referred to as in use, in a 
 limited way, both among Jews and Gentiles, a consider- 
 able time before the evangelic epoch, and which forms 
 the basis of several Christian versions of different parts of 
 of the Old- Testament scriptures. 
 
 B 2 
 
4 PROLEGOMENA, 
 
 I. TRANSLATIONS OF THE OLD TESTAMENT INTO 
 GREEK. 
 
 1. 1. The Septuagtnt. — The Hellenistic version of 
 the Old Testament, commonly known by this name, is 
 the most ancient of all bibHcal translations. The name, 
 " Septuagint," may have been adopted to express the 
 approval of it by the Jewish Sanhedrin, (an opinion 
 maintained by Father Simon and Dr. Adam Clarke,) 
 or may have been given it in accordance with the old 
 tradition of the number of men employed in the work 
 itself. 
 
 2. Without dilating on the difficulties by which the 
 early history of this version has been perplexed, it appears 
 evident, by the quotations of it in the New Testament, 
 that, in the time of the evangehsts and apostles, the 
 greater part, if not all, of the Jewish canonical scriptures 
 existed in the Greek language. Next, in the prologue of 
 the apocryphal book of Jesus the Son of Sirach, we find 
 the author affirming that in his time, B.C. 132, " the law 
 and the prophets, and the rest of the books," were extant 
 in a Greek translation. Finally, a still earlier reference 
 occurs in a fragment of Aristobulus, a Jewish commen- 
 tator * on the Pentateuch, who lived in the time of 
 Ptolemy Philometer, B.C. 146. In this passage, which 
 is preserved in the Evangelical Preparation of Eusebius, 
 and in the Stromata of St. Clement, Aristobulus (in 
 pointing out the source from which some of the most 
 eminent Gentile philosophers had derived their know- 
 ledge) affirms, that "the entire law had been first ren- 
 dered into Greek under Ptolemy Philadelphus." That 
 monarch, who had succeeded to the throne B.C. 285, 
 
 * In 2 Mace. L 10, he is described as being of the " anointed race 
 of the priesthood, and preceptor to Ptolemy the king." 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 5 
 
 completed the institutions of learning in Alexandria, 
 begun by his father Soter, and placed among the seven 
 hundred thousand manuscripts of the library a copy of 
 the Jewish law. But, whether by this term we are to 
 understand the entire Hebrew scriptures, or only the 
 books of Moses, is a matter of debate. They seem to 
 have the more correct idea who take the latter view. 
 
 Such is the amount of what is now really known on 
 the original history of the Septuagint. The legendary 
 statements of Aristaeus and others, of the employment by 
 the Egyptian king of seventy-two Jews, six of each tribe, 
 for the accomplishment of this work ; and how " each of 
 these translated the whole of the sacred books while con- 
 fined in separate cells in the island of Pharos ; but was 
 so over-ruled by the Divine Spirit, as that not only every 
 species of error was prevented, but the seventy-two copies, 
 when compared, were found to be precisely alike in words, 
 and even letters ;" — these accounts, I say, have been long 
 ago exploded as worthless tales. The authenticity of the 
 passage of Aristobulus being admitted, — and this is consi- 
 dered well established, — there is no ground for doubt as 
 to the fact that the Pentateuch, at least, was rendered 
 into Greek more than two hundred and eighty years 
 before the Christian era. And this might have led the 
 way, in the same or the following reign, to the trans- 
 lation of several or of all the remaining books of the 
 sacred canon. 
 
 3. The authors of this work were probably Jews of 
 Alexandria. For though the genius of the interpretation 
 which reigns in the Septuagint is Palestinian, and indi- 
 cative of a free consent with the authorized or traditional 
 exegesis, the nomenclature and terminology employed are 
 such as, in some instances, neither arose from, nor were 
 adapted to, the manner of speaking in the home domain 
 of Judaism, but to that in use among the Grseco-Egyptian 
 
6 PROLEGOMENA. 
 
 scholars of the day. The dialect is Alexandrine, and the 
 style of translation diflfuse rather than Hteral. 
 
 4. The dififerent portions of the work, bearing internal 
 evidence of a plurality of authorship, exhibit various 
 degrees of ability. The Pentateuch and Book of Pro- 
 verbs are considered the best accomplished ; but the his- 
 torical books have not met with exact translators. He 
 who laboured on the poetical books, is thought to have 
 been more famihar with the magnificent diction of the 
 tragedians, than with the recondite Hebrew of Job or the 
 Psalms. In hke manner Isaiah, among the prophets, is 
 not happily rendered, though the version of Jeremiah and 
 of Ezekiel has been commended. The translation of Daniel 
 falls below the general merits of the work, and is consi- 
 dered by MichaeHs and others to have been done subse- 
 quently to the apostolic age. 
 
 5. The Septuagint has been more or less esteemed by 
 the Jews, but never obtained a full canonical authority 
 among them. It is disputable whether it was read pub- 
 licly in the synagogue, even at Alexandria. The public 
 reading of the scriptures appears to have been invariably 
 in the original ; and, after the promulgation of the gos- 
 pel, the private value attached by the Israehtes to the 
 Greek version was materially diminished, by the influence 
 of dislike to the Christians, who recognised its fuU autho- 
 rity, and used it with a disagreeable effectiveness in argu- 
 ing with their Hebrew opponents. 
 
 II. Aquila. — It was this state of feeling, perhaps, 
 which led Aquila, or Akylas, a Jewish proselyte of Pon- 
 tus, to undertake a new and literal translation of the Old 
 Testament into Greek, which he finished about the twelfth 
 year of Adrian, a.d. 128. He accomplished this task in 
 an able and, generally speaking, impartial manner ; 
 though he has been accused of giving some of the Messi- 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 7 
 
 anic passages a polemic tendency adverse to the gospel.* 
 This version is useful in identifying some readings set 
 aside by later translators, with the Masoretic text of that 
 early period. 
 
 III. Theodotion, an Ebionite of Ephesus, in the 
 latter half of the second century, published also a Greek 
 version of the Old Testament ; or rather, more strictly 
 speaking, a revised edition of the Septuagint. But his 
 qualifications for such a work have not been deemed 
 incontestable. The fragments which are yet extant betray 
 an incompetent knowledge of Hebrew. Yet his transla- 
 tion of Daniel was a decided improvement on that found 
 in the old Seventy. 
 
 IV. Symmachus. — About a.d. 200, Symmachus, like- 
 wise an Ebionite, and a man of great influence in that 
 sect, (who were latterly called after him, Symmachians,) 
 accomplished a fourth version, or metaphrase, which is 
 said to have been perspicuous in style, and capable of 
 affording considerable advantage to the interpreter. 
 
 V. Origen, surnamed the Adamantine. — This cele- 
 brated scholar, when employed in researches for his Hex- 
 apla Bible, discovered three other translations of the Old 
 Testament into Greek. One, technically known as " the 
 fifth,*' exhibited the Books of Moses and of the Kings, 
 the Psalms, Canticles, and twelve minor prophets. The 
 same Books, excepting the Kings, are given in the other 
 version, called "the sixth ;" while the remaining one, or 
 ** seventh,*' comprised the Psalms and minor prophets. 
 
 * Quod apud Grcecos, post Septuaginta editionem jam Christi 
 evangelic corttscante, JudcBUS Aquila, et Symmachus ac Theodotio, 
 Judaizantes hceretici, sunt recepti, qui multa mysteria Salvatoris 
 tubdola interpretatione celarunt, — Hieron. Praf. in Job, 
 
S PROLEGOMENA. 
 
 The authors of these versions are unknown. The sum of 
 all that can be now known of the history of the produc- 
 tions themselves, may be gathered from what Eusebius 
 teUs us in his notice on the labours of Origen,* who 
 *' learned the Hebrew tongue, and bought the authentic 
 scriptures written in Hebrew characters which were 
 extant among the Jews. And he inquired after other 
 editions of translators besides the Seventy, and he 
 sought out some other versions besides those common 
 ones of Aquila, Symmachus, and Theodotion, different 
 from them, which he, having searched out, first brought 
 to light from I know not what corners, they having been 
 a long time forgotten, and concerning which, being 
 uncertain who were the authors, he only noted that one 
 of them was found by him at Nicopolis, near Actium, and 
 another at some other place. Moreover, in his Hexapla 
 of the Psalms, after those four excellent editions, he adds 
 not only a fifth and sixth, but also a seventh, version ; 
 and upon one of them again he has noted that it was 
 found at Jericho, in a cask, in the time of Antoninus the 
 son of Severus." 
 
 These were the materials of that glorious monument of 
 biblical labour, the Hexapla, and which, when complete, 
 comprised no less than fifty volumes. It perished in the 
 same flames which consumed the other treasures of the 
 Pamphilian library at Caesarea, at the taking of that city 
 by the Saracens in the year 653. 
 
 In the accomplishment of his work Origen did not 
 intermeddle with the text of the Seventy in the way of 
 verbal emendation, except by the insertion of diacritical 
 mai-ks or indices, which systematically pointed out the 
 relative value he entertained for particular readings. 
 
 By the diligence of Eusebius and his friend Pamphilus, 
 the column of the Hexapla, containing the text of the 
 ♦ Eccles. Hist. lib. vi. cap. 16. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 9 
 
 Seventy thus critically marked, had been separately 
 transcribed ; so that Origen's Septuagint text and indices 
 survived the destruction which overtook the other parts 
 of his great work. But repeated transcription, by the 
 inadvertent or intermeddling copyists of after-days, mate- 
 rially diminished the value of the work, in having ren- 
 dered it dijflScult to identify the critical marks of Origen 
 with certainty. The text in this state, together with 
 such fragments of the other versions as could be ascer- 
 tained, was edited in two folio volumes at Paris in 1713, 
 under the superintendence of Montfaucon,* and after- 
 wards by Bahrdt, in two volumes, 8vo. at Leipsic in 1769 
 and 1770. 
 
 VI. LuciAN and Hesychius. — Lucian, a presbyter of 
 Antioch, who died as a martyr a.d. 312, published the 
 Septuagint in an emended edition, which became so 
 widely used as to obtain the name of the Ko*y^, or Vul- 
 gate Greek, and also Aouxiaveia, the Lucianian ; and a 
 little time after him, an Egyptian bishop, Hesychius, 
 succeeded in another recension. On the text of these 
 last recensions, that of the leading printed editions, 
 those, namely, of Aldus, Ximenes, in the Complutensian 
 Polyglot, the Roman, and the Oxonian by Grabe, has been 
 formed. Of these- the Vatican, or Roman, is considered 
 the preferable, and has been the basis of the valuable 
 edition of Holmes and Parsons, at Oxford, 1798, 1827. 
 
 VII. Gr^co-Veneta. — There is a translation of some 
 of the books of the Old Testament into Greek in the 
 library of St. Mark at Venice, and distinguished on that 
 account by the name of Graeco-Veneta. The author was 
 probably a Levantine Jew, of the ninth century. He 
 
 * Hexaplorum quee supersunt, Versione ac Notis illustraia, 
 edidit JMontfalconius. 
 
 B 5 
 
10 PROLEGOMENA. 
 
 translated closely. This codex was collated for Holmes's 
 edition of the LXX. But the work itself may be 
 obtained in print, the Pentateuch having been edited by 
 Ammon, at Eriangen, in 1790, 1791, and the other parts 
 by Villoisin, in 1784, at Strasburg. 
 
 VIII. To SajtAapsiTixov. — The appellation of Samarei- 
 tikon has been given to certain fragments of Greek text 
 which are referred to largely in the scholia of the Roman 
 edition of the LXX. They are parts of a version made on 
 the text of the Hebraeo-Samaritan Pentateuch, and no 
 longer extant. It appears, however, to have been known to 
 Cyril of Alexandria, Jerome, and others of the early fathers. 
 
 The Greek translations now enumerated, and more 
 especially the Septuagint, have greatly contributed to the 
 critical emendation of the Hebrew scriptures, and to the 
 interpretation of the New Testament itself. The best 
 Lexicon for the study of them is that of Schleusner.* 
 
 II. CHALDAIC AND SAMARITAN TARGUMS. 
 
 I. The Chaldee Targumin are versions or para- 
 phrases of various parts of the Old Testament into the 
 Babylonian or East-Aramaic language, which superseded 
 the vernacular use of Hebrew in Judea from the time of 
 the captivity. The immigration of large numbers of Ara- 
 means into Palestine, in place of the Israelites led into 
 exile by Shalmanezer, (2 Kings xvii. 24,) and the subse- 
 quent conquest of Judea by Nebuchadnezzar, (xxiv. 1,) 
 who garrisoned the country with his soldiers, (xxiv. 2,) 
 and appointed his own courtiers to the public offices, 
 (xxv. 22,) had long before introduced a new medium 
 of communication adverse to the purity and continu- 
 ance of the ancestral speech ; but, subsequently to the 
 
 * Novus Thesaunu Philologico-Criticus : site Lexicon in LXX. 
 et reliquos Interpretes Gracosj ^c. 3 vols. 8vo. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 11 
 
 coming of the Jewish people from Babylon, of which 
 the great mass of them were natives, habituated from 
 childhood to the use of the Chaldee, the Hebrew of their 
 forefathers fell into perfect desuetude, except as the lan- 
 guage of Hterature and theology. 
 
 On the restoration of the institutes of divine worship 
 and religious instruction at Jerusalem, under the ministry 
 of Ezra, it became necessary under these circumstances 
 to adopt, in the pubUc assemblies, a systematic verbal 
 interpretation of the Mosaic and prophetical writings, 
 section by section, into the only language then spoken 
 by the people at large. The priest, whose " lips kept 
 knowledge," construed into Chaldee as he read from his 
 Hebrew manuscript : or, as the Book of Nehemiah 
 describes it, " while the people stood in their place, the 
 Levites read in the book of the law of God distinctly, 
 and gave the sense, and caused them to understand the 
 reading." (Neh. viii. 7, 8.) In this process the scrip- 
 ture read was the Hebrew text, which, when (methur- 
 gam) interpreted or translated, became Targuma^ this 
 word merely signifying " a translation or paraphrase," by 
 which the sense of a document is freely or exphcatively 
 transferred from one language to another. On the 
 establishment of the economy of the synagogue, which 
 took place not long after, if not in the time of Ezra, the 
 office of interpreter (turgeman or meturgeman) became 
 distinct from that of reader.* And in process of time 
 these verbal interpretations, which at first were extempore, 
 may have been prepared for the congregation in a written 
 form, and a basis thus laid for the productions which, 
 under the name of Targumin, have held for many ages a 
 distinguished place in the biblical literature of the Jews. 
 
 * A diehus Esdrce consueverunt habere inter pretem qui populo id 
 inter pretaretur quod Lector ex lege perlegit, ut sensum verborum 
 intelligeret. So Maimonides, HUc. Tiphil. cap. xii. 
 
12 PROLEGOMENA, 
 
 Of these the two which most properly answer to the 
 idea of versions of scripture are those of Onkelos and 
 Jonathan ben Uzziel. The first is confined to the Penta- 
 teuch. Its author, Onkelos, DT7p^'lb^, according to 
 good tradition,* hved in the time of Hillel the elder, that 
 is, about forty years before Christ, under Hyrcanus. His 
 work is deservedly valued as a piece of faithful and sound 
 Bible translation. 
 
 The same praise may also be accorded in general to 
 the other, on the prophets, by Jonathan the son of 
 Uzziel. He is considered to have been contemporary 
 with Onkelos ; and, writing before the subject had been 
 obscured to the Jewish mind by the fatal prejudices of 
 after-days, his interpretations of many of the passages 
 which relate to the Messiah harmonize entirely with 
 the theology of the Christian church. In the former 
 prophets the character of the translation is simple and 
 sufficiently literal ; but in the latter ones he indulges in 
 the more free and allegorical tone of the rabbinical 
 schools. The prophet Daniel is not translated, or at 
 least not extant. 
 
 There are eight other Targums on difierent parts of 
 the Old Testament ; but they are of later dates, and infe- 
 rior to the two now noticed. They were either unwor- 
 thily executed at first, or their text has been greatly 
 debased. These are, that on the Pentateuch, by the 
 Pseudo-Jonathan ; the Targum Yerushlemet/, of which 
 only detached portions on the Pentateuch remain ; on 
 the Ketubim, or Hagiographa, by R. Jose, surnaraed the 
 BUnd; on the Megilloth, or Ecclesiastes, Canticles, La- 
 mentations, Ruth, and Esther ; three others on the his- 
 tory of Esther, and one on the Books of Chronicles. 
 The Targums have been printed, both separately by vari- 
 
 * R. AsAR, in MeoT Enajim, cap. xlv. apud Walton. Prol. 
 xii. 9. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 13 
 
 0U8 editors, and also embodied with Latin translations in 
 the London, Antwerp, and Paris Polyglots. 
 
 n. Samaritan Version of the Pentateuch. — The 
 history of the Samaritan people is too well known to 
 detain us. They were originally a colony ** from Baby- 
 lon and from Cuthah, and from Ava, and from Hamath, 
 and from Sepharvaim," which settled at Shomeron or 
 Samaria, after the deportation of the native Israehtes by 
 Shalmaneser, as related in 2 Kings xvii. Idolaters at the 
 time of their establishment in the country, they were 
 afterwards, and, as their perseverance evinced, sincerely, 
 converted to the Hebrew monotheism. Yet their inter- 
 course with the inhabitants of Judea, never cordial from 
 the first, was soon broken up altogether ; while their 
 opposition to the rebuilding of the temple at Jerusalem, 
 and the subsequent erection of one of their own on 
 Mount Gerizim, as a rival shrine to that on Moriah, 
 ripened the growing dislike into confirmed and perpetual 
 enmity. From that period the Samaritans, as if ashamed 
 of their Heathenish extraction, seem to have cherished 
 the ambition of being regarded as the genuine and only 
 worthy descendants of the patriarchs, boasted of a high 
 priesthood of the purest Aaronic descent, and of an adher- 
 ence to the institutions of Moses more close than that of 
 their neighbours of Jerusalem itself. 
 
 [So even in modern times when Ludolf, in the inscrip- 
 tion of his letter to the Samaritans of Sichem, had called 
 them Beni Schomron, sons or inhabitants of Schomeron, 
 or Samaria, which had taken its name from Schemer, 
 (1 Kings xvi. 24,) they disclaimed the name, affirming in 
 their reply, that they knew nothing of Schomeron ; and 
 that they themselves were Beni Israel Schamerim, that is, 
 Israelites, observers of the holy law»*] 
 
 * From schamary " to keep, observe." 
 
14 PROLEGOMENA. 
 
 But though their ritual and religious manners were in 
 most respects conformed to the Judean, they rejected 
 considerable portions of the Hebrew scriptures, but seem 
 to have yielded full acquiescence to the canonical autho- 
 rity of the Pentateuch alone. They have survived, 
 though in an enfeebled and dwindling state, the vicissi- 
 tudes of ages ; their principal, and indeed only, set- 
 tlement is at Naplous, the ancient Sichem ; and, on cer- 
 tain days in their ecclesiastical year, may they yet be seen 
 in their white vestments ascending the heights of Gerizim 
 to pray to the God of Israel, where their fathers worship- 
 ped two thousand years ago. 
 
 The Samaritan Version of the Pentateuch must not 
 be confounded with the Hebreeo-Samaritan Pentateuch 
 itself. The latter is one of the most precious treasures 
 of Old-Testament inspiration. They came into posses- 
 sion of it probably not long after the time of their con- 
 version from idolatry, and they have fulfilled a charge 
 assigned them by Providence in watching over this record 
 so as to keep in existence a text which would be a coun- 
 terpart to the Judean copy, and a guarantee for the 
 integrity of the Mosaic writings.* 
 
 [In their letter to Ludolf, the Samaritans of Sichem 
 affirm their possession of a copy written in " the days 
 of favour," yemey haratson, that is, the happy years 
 which immediately followed the victories of Joshua, and 
 the settlement of the Israelites in Canaan : the subscrip- 
 tion at the end of this copy stating that it was " written 
 by me, Abisa son of Phineas, son of Eleazar, son of 
 
 * " Let the variations on each side be carefully collected, and then 
 critically examined by the context and the ancient versions. If the 
 Samaritan copy be found in some places to correct the Hebrew, yet 
 will the Hebrew in other places correct the Samaritan. Each copy, 
 therefore, is invaluable; each demands our pious veneration, and 
 attentive study. The Pentateuch will never be understood perfectly 
 till we admit the authority of both." — Kennicott, Diss. 2. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 15 
 
 Aaron the priest. I have written it in the vestibule of 
 the tabernacle of convocation, the thirteenth year after 
 the entry of the sons of Israel into Canaan."] 
 
 Of this ancient text there have been, strictly speaking, 
 three versions ; that into Greek, already noticed, and now 
 inextant ; another into Arabic, which will be enumerated 
 in its own place ; and a third, that properly called the 
 Samaritan version, because made for the use of that peo- 
 ple in their own vernacular, a dialect which with an 
 Aramaic basis comprised a multitude of exotic words, 
 Cuthite, Arabic, and Hebrew ; and such substantially has 
 it continued, as appears by the epistles written by them 
 in it, to Scahger in 1582, and to Ludolf in 1686. 
 
 The Samaritan version is therefore a Targum, made 
 after the same manner and in imitation of those in use 
 among the Jews. It exhibits the five books of Moses in 
 the national language. The style of the translator is 
 free, yet not errant. He is expUcative, and not parsimo- 
 nious of glosses. He reduces tropical expressions to com- 
 mon ones, and, in imitation of the Meimra de Tei/a, the 
 personal " word of the Lord," so continually found in 
 the Chaldee paraphrasts, he often employs the designa- 
 tion of Malak Alhahy " the. angel of God," for the divine 
 names of Jehovah and Elohim. If the version be so old 
 as some critics would argue, who assign it as remote a 
 day as the time of Esarhaddon, the text has been inter- 
 polated from the Jewish Targums ; but the greater pro- 
 bability seems on the side of those who, as Eichhorn, 
 consider it to be a later production than that of Onkelos. 
 In the Polyglots the Samaritan version, like the Penta- 
 teuch, is printed in the older Hebrew character, that 
 which was derived from the pen of Moses. The Penta- 
 teuch has a Latin translation, but the version none ; but 
 this defect is sufficiently supplied by the notification in 
 the margin of those expressions in which the version 
 departs from the bibUcal text. 
 
16 PROLEGOMENA. 
 
 If, as we have seen in the existence of the Septuagint, 
 as well as the popular Targums, the Judaic church had 
 even in our Lord's time proved itself to be friendly to the 
 beneficent idea of vernacular translations of the inspired 
 writings, it may be easily presumed that the Christian 
 church, whose commission extended to the evangelization 
 of the whole world, would speedily apply its energies to 
 this department of enterprise. Accordingly we find 
 Eusebius so early as the fourth century (a.d. 315) affirm- 
 ing, that the scriptures were then "translated into all 
 languages, both of Greeks and barbarians, throughout 
 the world, and studied by all nations as the oracles of 
 God:" * while Chrysostom (a.d. 398) reminds his hear- 
 ers that " the Syrians, Egyptians, Indians, Persians, 
 Ethiopians, and a multitude of other nations, had trans- 
 lated them into their own tongues, by which barbarians 
 learned to be philosophers, and women and children were 
 enabled to imbibe with ease the doctrine of the gospel." f 
 So also Theodoret, (a.d. 423,) that "every nation under 
 heaven had the scripture in their own tongue : the He- 
 brew books were not only rendered into Greek, but into 
 the Roman, Egyptian, Persian, Indian, Armenian, Scy- 
 thian, and Sauromatic languages ; and, in a word, into 
 all tongues used by all nations in his time." J And to 
 the same efiect St. Jerome, St. Augustine, and others. § 
 We proceed to offer an outline of the principal facts 
 relating to these primitive Christian versions. 
 
 III. THE SCRIPTURKS IN THE LATIN LANGUAGE, 
 
 MosHEiM, in his " Commentaries " on the affairs of 
 the church in the second century, says that "the anxious 
 desire felt by the Christians of that age to inform the 
 
 * De Prtepar. Evang. lib. xii. cap. 1 . f Horn. it. in Joan. 
 
 + Theod. Opp. torn. iv. p. 555. Ed. Paris, 1642. 
 § Bingham, " Antiq." vol. iv. cap. 4. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 17 
 
 minds of the multitude, and to lead them to Christ, by 
 furnishing them with those writings in which the plan of 
 salvation through him is laid open, and the industry with 
 which this object was pursued by men of every descrip- 
 tion, cannot be better understood than from the great 
 number of Latin translations of the sacred volume which 
 were set forth even in the very infancy of Christianity. 
 For, as the Latin language had been rendered familiar to a 
 great part of the world, and was not entirely unknown 
 even to what were called the barbarous nations, the 
 Christians conceived that, by their translating the books 
 of the New Testament into it, the way of truth would at 
 once be laid open to an innumerable portion of man- 
 kind." But these primaeval translations cannot now be 
 identified ; indeed the existence of any so early as the 
 first century, in which it is thought such attempts were 
 probably made by Christians at Rome, of Jewish extrac- 
 tion, is not capable of demonstration. But, unless the 
 scripture texts in Tertullian, who wrote in the last decade 
 of the second century, were renderings of his own from 
 the Greek, we are certain there must have been a Latin 
 version in current use so early as a. d. 190. In the time 
 of Augustine, however, who was born in 354, we have 
 evidence of the circulation of several versions in that 
 language. In his treatise Of Christian Doctrine, a dis- 
 course expressly intended to serve as an introduction to 
 the reading and interpretation of the holy scriptures, 
 after advising that, in addition to the attainment of a 
 knowledge of the original languages, recourse should be 
 had to the different versions of the Bible, inasmuch as 
 one serves to illustrate another, he takes occasion to refer 
 to the multitude of Latin translations then in current 
 use ; but in such a way as to caution his readers against 
 the greater number of them, as having been made by 
 persons who were not sufficiently qualified for the under- 
 
18 PROLEGOMENA. 
 
 taking. Qui scripturas ex Hebrcea lingua in GrcBcam ver- 
 terunt numerari possunty Latini autem interpretes nullo 
 modo. Ut enim cuique primis fidei temporibus in manus 
 venit codex Grcectts, et aliquantulum facultatis sibi utriua- 
 que linffuce habere videbatur, ausus est interpretari.* But 
 in the same work he speaks in terms of great commenda- 
 tion of one among these many versions, for the close- 
 ness of its renderings, and the perspicuity of its style. 
 This version he distinguishes by the name of the Itala. 
 In ipsis autem interpretationibus, Itala ceteris prcefe- 
 ratur ; nam est verborum tenacior cum perspicuitate 
 sententice. 
 
 As this sentence is the only place among all the writ- 
 ings of the fathers in which mention is made of the 
 Italic version, it is evident that the custom of modern 
 critics in applying the name of " the Itala " to the whole 
 niass of Latin bibhcal text prior to the time of St. Je- 
 rome, is injudicious ; since it invests a large class of pro- 
 ductions, of very different degrees of merit, with a cha- 
 racter which is affirmed by Augustine respecting one of 
 them only. And whether, indeed, among the ancient 
 Latin translations which have come down to us, this par- 
 ticular one is yet extant, is a question that cannot be 
 determined with certainty. The African bishop gives no 
 extracts from it, no specimen of the work whatever, and 
 only mentions its existence in a sohtary sentence. How, 
 then, is it to be identified? Nevertheless there is a 
 strong opinion in favour of the text exhibited in the 
 Codex Brixianus, as being that referred to by Augustine. 
 This celebrated manuscript of the Gospels was written 
 eleven hundred years ago on purple veUum, the charac- 
 ters traced in ink, and subsequently silvered, and the 
 initial letters tinged with gold ; the work itself, from this 
 latter circumstance, being commonly known as the Codex 
 * AcGUSTiNUS De Doct. Christ, lib. ii. cap. 11. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 19 
 
 Aureus* It is considered that this version took the 
 name of Itala from the diocese in which it was in com- 
 mon use, the Italic, of which Milan was the metropolis. f 
 The text of the manuscript of Brescia, (Cod. Brixianus,) 
 together with that of three others, the Verceil, Corbeil, 
 and Verona, as well as the Codex Forojuliensis, a ms. of 
 the later version of St. Jerome, was edited in 1749, by 
 Joseph Blanchini, a priest of the Oratory, in four 
 volumes folio, with the title, Evangeliarium quadruplex 
 Latince Versiones antiquce, seu veteris Italicce, nunc pri- 
 mum in Lucem edituniy ex Codicibus Manuscriptis aureisy 
 argenteiSy purpureisy aliisque, plusquam millenarice JEJta- 
 tisy sub Auspiciis Joannis V. Regis fidelissimi LusitanicB. 
 
 [The manuscripts here first printed are described by 
 Semler in the appendix to Wetstein's Prolegomena, pp. 
 635 — 678. But Griesbach has furnished more extensive 
 information, in a catalogue of no less than seventeen 
 codices. The Verceil manuscript (which is said to be an 
 autograph of St. Eusebius, a bishop of that diocess in 
 the fourth century) had been published at Milan in 1 743, 
 by Jean Andre Irico. Before this, father Martianay, of 
 the Benedictines of St. Maur, had edited an old Latin 
 Gospel of St. Matthew, with the Epistle of St. James, 
 in what he calls " the Italic version." But the most com- 
 plete collection of the ancient Latin scriptures is that 
 published at Rheims, by Sabbatier, entitled, Bibliorum 
 sacrorum Latince Versiones antiqucCy seu vetus Italica, et 
 cetercBy quotquot in codicibus MSS. et antiquorum libris 
 reperiri potuerwit, quae cum Vulgata Latina et cum textu 
 
 * St. Jerome notices manuscripts of this kind : Habeant qui vo- 
 lunt veieres libros, vel in membranis purpureis auro argentoque de- 
 scriptos, vel uncialibus, ut vulgo ajunt, litteris onera magis exarattty 
 quam codices — Prcef. in Job. 
 
 t Nolan "On the Greek Vulgate," Preface; Cave's "Go- 
 vernment of Ancient Church," p. 127; Allix, "On the Church 
 of Piedmont," chap. i. 
 
20 PROLEGOMENA. 
 
 Gr€Bco comparentur. Remis, 1/43. The text exhibited 
 in these three folios is not printed from Latin manu- 
 scripts only, but also from what are called the Codices 
 Grceco-Latiniy or manuscripts of the early and middle 
 ages, which present both the original Greek and a Latin 
 translation, the latter, in some cases, being very ancient. 
 Such is the celebrated Codex Bezae at Cambridge, (the 
 Gospels and the Acts,) a ms. of the fifth century ; the 
 Codex Laudianiy No. 3, (the Acts,) in the Bodleian at 
 Oxford ; and the Codex Boernerianus, in the Electoral Li- 
 brary at Dresden, in which the Latin is interhned with 
 the Greek text.] 
 
 In the Old Testament the ancient Latin follows the 
 Septuagint in its ante-hexaplaric state, and must on that 
 account have been hable to the errors which rendered the 
 labours of Origen so serviceable. The Fetus Latina of 
 the Old Testament may therefore be referred to in evi- 
 dence for readings of the Seventy in the early part of 
 the third century. 
 
 The different parts of the New Testament, as confess- 
 edly translated from the original at a very early age, are 
 of much use in the department of criticism, in pointing 
 out the readings of Greek mss. of greater antiquity than 
 any now in existence. It is admitted that many of the 
 renderings may be far from faultless ; but we may never- 
 theless consider the rule laid down by Bengel as suffi- 
 ciently accurate, — that the co-incidence of the Latin 
 versions with such a Greek manuscript as the Codex 
 AlexandrinuSy may be considered as an undeniable argu- 
 ment for the authenticity of a reading. And the value 
 of the old Latin becomes yet more apparent by the phe- 
 nomenon, that the more ancient the Greek manuscripts, 
 the closer is their agreement with it. 
 
 These translations are distinguished by a certain rude 
 simplicity. They follow the idiom of the Hebraistic Greek 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 21 
 
 of the apostles and evangelists as by a connatural habit in 
 the versionist, or by a systematic care. This plainness of 
 style passes in numerous instances into grammatical inac- 
 curacy. The authors, if native Italians, appear to have been 
 accustomed to live at a distance from the great centres of 
 civilization, or, as Michaelis was fond of arguing, were 
 Syrians, or Christianized Jews, who were among the most 
 active agents of the gospel in the apostolic age at Rome. 
 
 So early as the middle of the fourth century, the text 
 of these primitive Latin versions had become much dete- 
 riorated. As separate productions they were losing 
 their individuality of character, by being mixed and mu- 
 tually interpolated. A new text arose, which was a com- 
 position of various parts of once distinct works, by the 
 rejection of passages or phrases in a manuscript, which 
 were supplied by parallel ones from another which seemed 
 preferable ; as well as by the adoption into the text of 
 what had before been merely marginal suggestions. In 
 speaking of this state of things, St. Jerome says that no 
 one copy resembled another ; and that, in fact, there were 
 almost as many different texts as manuscripts.* 
 
 Eusebius, bishop of Verceil, the friend of Athanasius, 
 appears to have been the first to turn his energies to- 
 wards the correction of this serious evil. He was prompted 
 to the undertaking by Julius, who then presided over 
 the church of Rome. We have in the Codex VerceU 
 lensis (printed separately by Irico, and incorporated in 
 the magnificent work of Blanchini) the result of his 
 labours on the text of the Gospels. 
 
 But for St. Jerome was reserved the honour of reno- 
 vating the greater part of the Latin text. He, too, was 
 stirred up to this herculean task by Damasus, at that 
 time pope ; and he brought it to a conclusion about the 
 year 384. He had then re-translated the canonical 
 
 * Si Latinis exemplaribus fides est adhibendaj respondeant, quU 
 bus^ tot enim sunt exemplaria poene quot codices. 
 
22 PROLEGOMENA. 
 
 books of the Old Testaraent from the Hebrew, and re- 
 vised those of the New by the best exemplars of the ori- 
 ginal he could obtain, and by a sedulous collation of the 
 ancient Latin copies among themselves. His object was 
 not to create a new text, but to rectify the more consi- 
 derable errors of that already extant ; and from which, as 
 he says in his prefatory epistle to Damasus, he made it a 
 rule not to depart more than was demanded by the sense.* 
 
 The recension thus accompHshed by Jerome did not 
 for a long time obtain general favour in the West ; and, 
 even in Rome, so late as the time of St. Gregory in 590, 
 was merely considered as of co-ordinate authority with 
 the more ancient versions. In an epistle to Leander, 
 bishop of Seville, Gregory says expressly, that at Rome 
 they used both the old and the new. Sedes Apostolica, 
 cut prcesideo, utraque translatione utitur. Yet in his 
 own works he declares his personal preference of the new 
 edition. Isidore, of Spain, also strongly recommended 
 Jerome's work as more clear and trustworthy than the 
 more ancient but confused versions ; and the great theolo- 
 gians of the middle ages, Remigius, Bede, Rabanus, 
 Bernard, Anselm, Peter Lombard, Albert, Aquinas, 
 Bonaventura, and others, from one century to another, 
 adopted it as their favourite standard of scripture.f 
 
 But the text, meantime, became subject to the same 
 mutations which had interfered with the purity of the 
 Vetus Latina. A custom introduced by Cassiodorus, 
 (once a senator and minister to Thepdoric, and afterwards 
 an active president of a large monastery, and a zealous 
 promoter of bibhcal studies,) of transcribing the version 
 
 * lis tantum quce sensum videhantur mutare correctis. The cri- 
 tics, however, have complained that he did not fully adhere to this 
 principle. Vide Si mow, Hist. Critique du N. T. torn. ii. 29, &c.; 
 and Wet stein's Prolegomena, p. 83. 
 
 f Yet the Anglo-Saxon version (ninth century) was made from 
 the old Latin. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 23 
 
 of Jerome in parallel columns with the old ones, for the 
 sake of convenient comparison, led to those mutual cor- 
 rections and alterations of the texts which confounded 
 one with the other. The propensity of some of the 
 monkish scribes (" qui se sont mesles du mestier de cri- 
 tiques^^) for extempore emendations, and the unavoidable 
 lapses of the pen, contributed to bring the Latin scrip- 
 tures into sad deterioration. A specimen of this medi- 
 seval Vulgate is found in the richly ornate manuscript of 
 St. Emeram at Ratisbon, which was executed under the 
 patronage of Charles the Bald. In this work, which is 
 written in golden letters and bound in gold, set with 
 pearls and precious stones, the text (that of the gospels) is 
 a melange of several, and differs greatly, on that account, 
 both from the ancient and Hieronymian Latin. 
 
 The emperor Charlemagne, in his care for the prospe- 
 rity of religion and learning, had been desirous of restrain- 
 ing this tendency, and had made some efforts to provide 
 the church with more correct exemplars ; * but the mea- 
 sures he adopted were not of sufficient extent or effective- 
 ness to remedy an evil which seems in that state of society 
 to have been inevitable, till the advent of the more hopeful 
 times which, with other auguries of good in store for the 
 world, witnessed the development of that wonder-working 
 art which gives an unlimited multiplication to the records 
 of truth, and insures their incorruptible integrity. 
 
 * Mabillon, Annul, torn. i. p. 25; Thegakus, De Gestis 
 Lud. Pii, apud Duchesne, Scriptores Francici, torn. ii. p. 277. 
 Among those who laboured subsequently in this department was 
 Stephen, second abbot of Citeaux, who, in attempting a new revision, 
 invited the assistance of some learned Jews, to enable him to prefer 
 those readings in the Old Testament which were most conformed to 
 the Hebrew. Some of the authors of the low ages made a sort of 
 catalogues raisonnes of errata in the Latin scriptures, which they 
 called Biblical Correctories. Dupin mentions two Mss. of these, 
 which, in his day, were in the library of the Sorbonne. Biblioth. 
 des Aut. torn. xiv. p. 203. 
 
24 PROLEGOMENA. 
 
 It was not till the early part of the sixteenth century 
 that the Latin Vulgate received the attentions of a man 
 who was both qualified as a scholar to do much towards 
 restoring its textual purity, and, by the exercise of his art 
 as a printer, to insure it a permanent character and 
 status. This was Robert Etienne, or Stephens, of Paris, 
 who exhibited successive editions in 1528, 1532, 1534, 
 1540, 1545, and 1546. That of 1540 is considered the 
 best. The text of Stephens occasioned much discussion, 
 and Hentenius published what was professedly an emended 
 edition, in foUo, at Louvain, in 1547; which was fol- 
 lowed by another, or rather a reprint of the same, in 5 
 vols. 8vo., by the Plantins at Antwerp, in 1565 and 
 15/4 ; and by that of Lucas Brugensis, at Louvain, in 
 3 vols. 8vo., 1573, and in 8vo. and 4to. in 1586. 
 
 None of these bibUcal enterprises, however, had the 
 public sanction of the church. But in 1590 there issued 
 from the press of the Vatican an edition, in three volumes, 
 folio, under the auspices and personal care of the reign- 
 ing Pontiff, Sixtus V.,* and pronounced by him to be 
 free from error, and the authentic text of holy scripture. 
 Yet so replete with misreadings was this specimen of 
 Papal editorship, that Gregory XTV., the successor of 
 Sixtus, suppressed it by authority; and Clement VIIL, 
 in 1592, presented the church with what his infaUibihty 
 deemed to be a new and more correct edition, which has 
 formed the basis of all subsequent impressions. The dis- 
 tressing lapse of infaUibility betrayed by Sixtus V. in this 
 affair, has not been overlooked by the antagonists of 
 Rome. A copy of the Sixtine edition is a great rarity. 
 The Clementine text bears the title, Biblia sacra Latina 
 VulgatcB Editionu Sixti F. et dementis VIII. 
 
 At the Council of Trent, the church of Rome had given 
 
 * Biblia sacra Latina, VutgaUs Editionis Jussu Sixti V. recognita 
 et editcu 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 25 
 
 formal recognition of the Latin Vulgate, by " notifying, 
 ordaining, and declaring, that this ancient and common 
 edition, which had been approved in the church for such 
 a length of ages, should, in public readings, disputations, 
 preachings, and expositions, be held as authentic, and 
 that no man should dflre or presume to reject it on any 
 pretext/' * 
 
 There have not been wanting fanatics in the Romish 
 communion, who, on the authority of this declaration, 
 have maintained that the Vulgate is altogether exempt 
 from fault or error : while some, as Melchior Canus, 
 Titelman, Salmeron, and even Morinus, have represented 
 St. Jerome as having been expressly inspired for the 
 work.f But it is only justice to say, that many distin- 
 guished scholars and divines in that church, looking at 
 the subject in the simple light of truth, regard the word 
 " authentic" as indicating merely that moral conformity 
 between the version and the original scriptures, which, 
 taken in connexion with the considerations of antiquity and 
 general usage, gave the church a legitimate reason to prefer 
 it, not to the original scriptures, for they are not men- 
 tioned in the decree at all, but to all other Latin editions. 
 
 We Protestants, on the other hand, have perhaps 
 entertained too great a prejudice against the Vulgate, on 
 account of this ecumenical sanction of Rome ; as if, from 
 that circumstance, it had become a mere instrument for 
 the maintenance of the errors of Popery. "Whereas, the 
 Vulgate existed long before most of those errors were 
 ever heard of. Its substantial basis existed in the third, 
 
 * Sacrosancta synodus innotescii, statuit, et declarat ut hcec 
 
 ipsa vetus et vulgata editio, quce longo tot sceculorum usu in ecclesia 
 probata est, in publicis lectionibus, disputationibusy pradicationibus, 
 et expositionibus pro authentica habeaiur, ^c. 
 
 •f That erudite father himself was of a very diiFerent opinion. See 
 his Preface to the Pentateuch, and his Commentary on the fortieth 
 Chapter of EzekieL 
 
 C 
 
26 PROLEGOMENA. 
 
 or even tlie second, century, and the ability and integrity 
 of Jerome, who revised it in the fourth, are admitted by 
 the whole of Christendom. The men too, who, through 
 a long series of years, shed the only light upon the west- 
 ern church which it then enjoyed, kindled their torches 
 at this source. It was from this volume that Luther, 
 in the library at Erfurt, received the first clear ray of 
 evangelic truth.* Why, then, should we denounce the 
 Vulgate, because the church of Rome, so late as the 
 sixteenth century, thought proper to call this time-proved 
 and venerable copy of the scriptures an authentic ver- 
 sion ? Had the Council of Trent ordered a new Latin 
 translation to be made, expressly antagonistical to the 
 Reformation, a Protestant would naturally look upon 
 such a work with suspicion and disfavour ; but, as the 
 case stands, the Vulgate is neither the better nor the worse 
 for the opinion expressed of it at Trent. And so far 
 from its being an instrument for the promotion of Popery, 
 we may say, that, with the exception of a few passages, 
 which are admitted, by learned and impartial men among 
 the Romanists themselves, to be blunders or corruptions, f 
 a Protestant, who is thoroughly read in the Vulgate, 
 needs no better weapon by which to vindicate the doc- 
 trines of the Reformation. 
 
 Though this version, as might be expected from its 
 history, is neither uniform nor homogeneous in all its parts, 
 yet it is universally admitted, that its general clearness, 
 
 * Aufein zeit, wie er die bucher nacheinander besieht kombt 
 
 er uber die Lateinische Biblia. — Mathesius in Merle D'Au- 
 BiGNE's " History," book ii. c. 2. 
 
 t As Gen. iii. 15 : " She shall bruise thy head." This is rectified 
 by HouBiGANT, a priest of the oratory, whose translation of the Old 
 Testament had the sanction of the Pope. And Heb. xi. 21 : Jacob 
 "adored the top of his staff:" but here the best Romanist critics 
 admit, that a preposition " upon " is wanting, through the omission, 
 intentional or not, of transcribers. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 27 
 
 simplicity, and perspicuity are admirable. To the stu- 
 dent of divinity it has a peculiar interest, as the text used 
 in no small part of European theology, both ancient and 
 modern; and while it assists him to understand more 
 easily the fathers of the western church, it opens a grand 
 repertory of the Latin language itself. The very home- 
 liness of its style is only an argument of its value in this 
 last point of view ; for, as MichaeHs says, " It is certain 
 no man can know more than the half of a language, nor 
 have an adequate notion of its etymology, who is ac- 
 quainted only with the small portion that is preserved in 
 elegantly written books. Those phrases of common life 
 which are used by men of liberal education at furthest in 
 epistolary correspondence, and even the expressions of 
 the iUiterate, are not unworthy the notice of philology. 
 I have frequently," adds Michaelis, "conversed on this 
 subject with the celebrated Gesner, who used to say that 
 the Vulgate was to him an auctor classicuSy not because 
 he could learn to write from it elegant Latin, but because 
 it enabled him to survey the Latin language in its whole 
 extent." * 
 
 IV. THE SYRIAC VERSIONS. 
 
 I. 1. Contemporaneous with the earliest of the Latin 
 translations just noticed, was the version in the Syrian 
 language, which has been ever since regarded by the 
 Eastern churches as an authentic and inestimable text of 
 the holy scriptures. This version has been distinguished, 
 from time immemorial, by the name of Peschito, that 
 is, " the simple, clear, or uncorrupted." 
 
 [A translation of sacred scripture among the rabbin- 
 
 * Latin translations of the scriptures have been made in more 
 
 modern times by Arias Montanus, Beza, Junius and Tremellius, 
 
 Castellio and Houbigant. But these do not come within the design of 
 
 the present sketches, which are devoted solely to the ancient versions. 
 
 C 2 
 
28 PROLEGOMENA. 
 
 ists has been called, as already observed, a Targum, 
 that is, " a representation of words in another tongue," 
 or, the meaning of words in one language dehvered in 
 another. If an abstruse or allegorical import be given to 
 the words translated, it is termed Midrash ; on the 
 other hand, the simple rendering of the record, ad ver- 
 bum, or literally, they call Peschtjt. 
 
 [In the Chaldee Targums of Onkelos and Jonathan ben 
 Uzziel, the terms of the Hebrew original are closely ad- 
 hered to, and even retained, in passages where it could be 
 done by reducing them to the Chaldee forms. In the 
 Syriac translation, the same principle obtains in the Old- 
 Testament portion, so far as the wider divergence of the 
 languages would admit ; while, in the New Testament, a 
 remarkable ability has been manifested in exhibiting a 
 faithful representation of the Greek text in that idio- 
 matic Aramean, which was natural to the inspired writers 
 themselves, and into which their Greek compositions so 
 easily reverted. Now, this faithfully simple character of the 
 work, in the estimation of the oriental theologians of the 
 olden time, brought it under the denomination of Teschut, 
 and was evidently the reason of the Syriacized title by 
 which it is always known, Peschito, versio simplex^ 
 
 2. The Syriac version of the Old Testament contains 
 the whole of the canonical books. The apocryphal trea- 
 tises are rejected : we have indeed translations of them 
 into the language, which may be found in the Polyglots ; 
 but they were made at a later day from the Septu- 
 agint. But in the Syrian New Testament the canon is 
 less extensive than ours. The Second Epistle of Peter, 
 and that of Jude, the Second and Third Epistles of John, 
 and the Book of Revelation, are wanting : they are 
 supplied in the printed editions ; but the text, whether 
 considered as to style or the mode of conception, is 
 plainly a different production. But though these holy 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 29 
 
 books are not found in any manuscripts of the Peschito, 
 nor in the Lectionaries of the Syrian churches ; there has 
 been no disposition, I beheve, on the part of those 
 churches to reject them as spurious : they have contented 
 themselves with the alleged fact, that at the very remote 
 time when their version was made, the Christian church 
 had not universally agreed upon the limits of the canon. 
 The books themselves, however, appear to have had an 
 early place in the Syrian language. They are cited by 
 Ephrem in the fourth century ; * but it has been satisfac- 
 torily shown by Hug, and others, that Ephrem was not 
 acquainted with Greek,f and must therefore have quoted 
 them from a Syrian translation. 
 
 3. The Peschito is an immediate version from the 
 Hebrew, in the Old Testament, and from the Greek, in 
 the New. The tradition may be correct which assigns 
 the task of the Old Testament to the labours of several 
 translators. :j: Whether they adverted to the Septuagint 
 in their work, may not be affirmed ; but it is evident, 
 that in subsequent revisions of it the Greek was often 
 consulted, or that the Peschito has been interpolated from 
 it in succeeding times. The same remark will apply in 
 relation to the Samaritan Pentateuch, and the correspond- 
 ing portion of the Syriac. The translators were probably 
 Jews by nation, but Christians in creed. Hence, while 
 there is th© same tendency to the rabbinical exegesis, 
 
 * Thus, Jude, torn. i. 0pp. Syr. p. 136 ; 2 Peter, torn. ii. p. 342 ; 
 2 John, torn. i. 0pp. Gr. p. 76 ; and the Apocalypse often. 
 
 f For example : on his visit to Basil of Cassarea, they conversed by 
 means of an interpreter. (Coteleuii Monum. Eccles. Gr. torn. iii. 
 p. 58. Basilii Vita, in 0pp. torn. iii. Ephrem Encom. Basilii, 
 torn. iii. 0pp. ed. Vossii, p. 712.) So, in a Syrian biography 
 of him, it is said, when he went into Egypt he took one of' his 
 disciples with him as a Greek interpreter. — Assem. Bib. Orient. 
 tom. i. 
 
 t Ephrem on Josh. xv. 28. 
 
30 PROLEGOMENA. 
 
 which appears in the Septuagint, it is modified by Chris- 
 tian principle. Indeed, the titles prefixed to the Psalms, 
 unless they are of later date, are decisively aflfirmative of 
 the evangehcal views of the translators. * 
 
 In the New Testament, the work, as we have said, 
 directly follows the Greek text. This is evident from the 
 numerous words retained from it. In Matthew xxvii., for 
 example, there are eleven such.f Several of the verbal 
 errors, too, could only have been committed by a misap- 
 prehension of the Greek text ; for example, " Wisdom is 
 justified by her servants,'' (Matt. xi. 19,) where the 
 translator read ts^vcov for rexvcov. 
 
 With respect to the class, or family, J to which the Greek 
 manuscripts belonged that the translators followed in the 
 work, it seems most accordant with truth to hold, that they 
 were anterior to any of the recensions which form the basis 
 of the classifications that have been made of them in mo- 
 dern times. The Peschito, in fact, does not evince a uniform 
 agreement with either class, Byzantine, Alexandrine, or 
 Western ; being, in the judgment of Griesbach, " not hke 
 any of them, and yet not totally dissimilar from any : for 
 in many of its readings it agrees with the Alexandrine, in 
 more with the Western, and in some also with the Con- 
 stantinopoHtan." But the perplexity created by this cir- 
 cumstance, is obviated by referring the translation to a 
 time prior to the labours of the first recensionists, and 
 considering the text as belonging to the xoivyj exSoo-/?, or 
 unrevised editions of the apostoHc age : 
 
 4. Because the date of this version can only be rea- 
 sonably assigned to that venerable period. The opinion 
 that the Peschito was executed so late as the fourth or 
 even fifth century, is now universally rejected. The Syriac 
 
 * HorcB Aramaica, p. 23. 
 
 t See verses 6, 7, H, 12, 19, 27, 28, 30, 38, 48, 
 
 ^ HorcB Aram, p. 59. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 31 
 
 translation is quoted by Ephrem, in the fourth century, 
 in a manner which betokens that it was, in his time, the 
 current medium of scripture knowledge among the Syrian 
 nation ; he speaks of it as we habitually do of the English 
 Bible, as " our version." The quotations of Origen from 
 the Syriac Old Testament lead us still higher, and imply 
 a co-existent version of the New Testament, about a.d. 
 230, in the same tongue ; and though less distinct, yet 
 the statement of Eusebius* may be taken as collateral tes- 
 timony of existence a hundred years earlier. For, speak- 
 ing of the works of Hegesippus, (" a church teacher, of 
 strong Jewish colouring and Jewish origin, who lived 
 under the reigns of Hadrian and Antoninus Pius, and 
 from whom proceeded the first attempt to compose a 
 church history," f) he says, they contained "several pas- 
 sages out of the Gospel according to the Hebrews, out of 
 the Syriac, and particularly out of the Hebrew tongue, 
 whereby he plainly intimates himself to have been a Jew 
 converted to the faith of Christ." The " Syriac" quota- 
 tions referred to here were, no doubt, scripture ones. Be- 
 sides, it is known that sacred literature had begun to be 
 extensively cultivated among the Syrians in the latter end 
 of the second century ; and there is no reason to deny the 
 probability, that even then they possessed the inspired 
 writings in their own tongue, or to regard as unfounded 
 the tradition, that the Peschito was made under the aus- 
 pices of Abgar, the first Christian king of Edessa.;^ 
 
 5. The text of the Peschito has not come down to us, 
 through this long lapse of ages, without undergoing 
 some modifications ; but the divisions to which the 
 
 * Eccl. Hist. lib. iv. cap. 22. 
 
 -|- Neander. 
 
 J In a passage of Jacob of Edessa, quoted by Abulfaraj, he men- 
 tions " those translators who were sent to Palestine by the apostle 
 Thaddeus, and by Abgar the king." 
 
32 PROLEGOMENA. 
 
 Syrian church became subject, after the council of Ephe- 
 sus, tended, without doubt, to conserve the general inte- 
 grity of a version which the rival communions held tena- 
 ciously in common. The separate existence of these sects, 
 however, gave occasion to various recensions of the Syrian 
 scriptures; but the diversities of these recensions ex- 
 tended mainly to the arrangement of the canonical books, 
 or the circumstances of alphabetic characters and dia- 
 critical points. 
 
 The recension first printed was that in use among the 
 Jacobites. Moses, a presbyter of Mardeen, in Mesopota- 
 mia, brought two manuscripts to Europe for that pur- 
 pose; and, after surmounting no little discouragement 
 from the extremely low state of oriental learning at that 
 time in the West, succeeded in printing the New Testa- 
 ment at Vienna, in 1555. Associated with himself in 
 that great work were William Postel and the chancellor 
 John Albert Widmanstadt, whose name generally charac- 
 terizes this beautiful and scarce edition. Since then, the 
 Peschito either wholly, or in the New Testament, has 
 been edited eighteen times.* The best text of the entire 
 scriptures is that of Buchanan and Lee, pubhshed at the 
 expense of the Bible Society, in 1816. Of the New 
 Testament, the latest impression is that of Bagster, at 
 London, which follows the text of Widmanstadt. 
 
 IL 1. But, besides the Peschito, there are four other 
 versions or modifications of versions in Syriac. The ear- 
 liest of these is called the Philoxenian : it was exe- 
 cuted at Mabug, a diocesan town in the north of Syria, 
 about A.D. 508, and takes its name from Philoxenus or 
 Xenaya8,f then bishop of that place. The real part, 
 
 * See HorcB AramaiccB, p. 81. 
 
 •f- By accident, a notice of Philoxenus was omitted in tlie Con- 
 spectus of Syrian authors in the former volume. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 33 
 
 however, which this prelate took in the work is uncer- 
 tain. Abulfaraj, our main authority on the subject, 
 states, in one place, that the translation was made by 
 Philoxenus himself; (with which, at least with respect 
 to the Gospels, agrees the testimony of an anonymous 
 Arabian author, quoted in the Bibliotheca Orient alls of 
 Asseman ;) but in another, that it had been merely 
 undertaken at his desire ; an assertion which has some- 
 thing like confirmation in the statement of Aghelseus, 
 (apud AssEM. B. 0. ii.) that the task of translation was 
 done by Polycarp, the chor-episcopus, or rural bishop, of 
 the diocess. Distinguishing this version from the later 
 and altered edition of it now known by the name of the 
 Philoxenian, we may say, that very little information 
 exists as to its true character. No manuscript of it is at 
 present known, and neither Abulpharagius nor any other 
 Jacobite author has quoted it. The more elaborate work 
 of Thomas, which we proceed to notice, seems to have 
 set aside its use in that communion : yet from the frag- 
 mentary portions of it obtained in the Vatican, by bishop 
 Wiseman, it would appear to have been a close and valu- 
 able delineation of the Alexandrine Greek. 
 
 2. The Philoxenian Syrian- version, which was edited 
 at Oxford, in 1/78, 1779, by Professor White, from a 
 manuscript received from Amida by the Rev. Gloucester 
 Ridley, was accomphshed by Thomas of Harchel, or 
 Harkleia, in the year 616. In the subscriptions the 
 translator sets forth, that the basis of his work was the 
 text of Philoxenus, which he had compared, with great 
 care, with certain accurate Greek manuscripts* in the 
 monastery of St. Anthony at Alexandria. He added 
 their readings in his margin, after the manner repre- 
 sented in the copper-plate in the Dissertation of Ridley, 
 
 * These appear to have been two of the Gospels, one of the Acts, 
 and two of the Epistles. 
 
 c 5 
 
34 PROLEGOMENA. 
 
 which describes these manuscripts.* Thomas consulted 
 the Peschito, as well, with much advantage. On the 
 whole, he made such extensive alterations in the Phi- 
 loxenian document, as to publish a new version, rather 
 than a recension of the text he had undertaken to revise. 
 His production has been accordingly distinguished by 
 modern critics as the Harkleian. It is remarkable for 
 its minute adaptation to the peculiarities of the Greek 
 text.f The copy from which Dr. White printed his edi- 
 tion was one of a ms. edition prepared by Dion BarsaHb, 
 bishop of Amida, in the year 1166. In Adler's Versiones 
 Syriac(B there is a description of seven other codices of 
 the Philoxenian, in the Vatican, Barberini, and Angelical 
 libraries at Rome, the Royal at Paris, and the Medicean 
 at Florence ; the latter manuscript, the epigraph declares, 
 was written at Edessa, in the temple of the holy apos- 
 tles, in the year 7^7. 
 
 III. There was a version of the Old Testament, made 
 about the seventh century, which is sometimes called the 
 Syro-Estrangelo. This, it is thought, was executed 
 from the Hexapla Greek of Origen ; but by whom, — 
 whether Mar Abba, a Persian by birth, and primate of 
 the East about 540, or Jacob of Edessa, Paul, bishop of 
 Tola, or Thomas of Charchel, — is matter of dispute. A 
 portion only has survived. Masius, in the preface to his 
 comment on the Book of Joshua, speaks of his having 
 then in his possession a manuscript of it, containing the 
 Books of Deuteronomy, Joshua, Kings, Chronicles, Ezra, 
 Esther, Judith, and Tobit ; but the fate of this document 
 
 * Dissertatto de Syriacarum N. T. Versionum Indole atque Usu. 
 See also Michaelis, Introd. to New Test. chap, viii, sect, 6, with 
 Marsh's Notes. 
 
 -f- See Adleri Novi Testamenti Versiones Syriacce. HafnuBy 
 1789. 4to. 
 
ANCIENT TRANSLATIONS OF THE SCRIjPTURES. 35 
 
 is not known. Another portion of the Syro-Estrangelo 
 has, however, been preserved in the Ambrosian Library 
 at Milan, including the Books of Psalms, Job, Proverbs, 
 Ecclesiastes, Canticles, Wisdom, Ecclesiasticus, Hosea, 
 Amos, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, 
 Jeremiah, Daniel, and Isaiah. According to the epigraph 
 at the end of this ms. the version was made from an 
 exemplar of the Septuagint, which Eusebius had corrected 
 from the work of Origen deposited in the library at 
 Caesarea. It has the character of being a faithful trans- 
 lation of the Seventy, agreeing exactly with the latter in 
 the places where it differs from the Hebrew. The text is 
 distinguished, also, by the diacritical marks adopted by 
 Origen in the Hexapla. These remains of the Syro- 
 Estrangelo have been given to the world in various parts, 
 at different times, as follow : — The first Psalm, by De 
 Rossi, Parma, 1778;* Daniel, by Bugati, Milan, 1786; 
 Jeremiah and Ezekiel, by Norberg, 4to. London, 1787; 
 the Psalms, Milan, 1816 ; the Books of Kings and 
 Chronicles, Isaiah, the twelve minor Prophets, Proverbs, 
 Job, Song of Solomon, Lamentations, and Ecclesiastes, 
 by Middledorf, Berlin, 1816 ; Daniel, with critical notes, 
 by Halm, at Leipsic, in 1845.- 
 
 IV. What has been called the Karkaphensian ver- 
 sion is merely a Jacobite revision of the Peschito, modi- 
 fied by occasional alterations, especially in the orthogra- 
 phy of proper names and Grseco-Syriac words, after the 
 manner of the Harkleian, and by another arrangement of 
 the books. Thus, in the Old Testament, the Book of 
 
 * Specimen ineditce et Hexaplaris Bibliorum Versionis Syro- 
 Estranghelce, cum sitnplici atque utriusque Fontibus Grceco et Hebrceo 
 collate, cum duplici Latina Versione et Notis. Edidit, ac Diatri- 
 bam de rarissimo Codice AmbrosianOy unde illud haustum est, pra- 
 misit J. B. Rossi. 
 
36 PROLEGOMENA, 
 
 Job is put before Samuel, and the minor prophets suc- 
 ceed Isaiah, while Daniel is followed by the Proverbs. 
 The New Testament opens with the Acts of the Apostles, 
 which are succeeded by the Epistles of James, Peter, and 
 John. Then follow the fourteen Epistles of St. Paul ; 
 and the four Gospels complete the whole. To what 
 extent this recension has been used, it is impossible to 
 say, or whether the pecuhar arrangement of the books 
 obtained uniformly in all copies, or is accidental to the 
 one in the Vatican, from which, as examined and de- 
 scribed by "Wiseman, we have the sum of our information 
 on the subject. This manuscript was executed in the 
 monastery of Mar Aaron, on Mount Sigara, in Mesopo- 
 tamia, — a circumstance which, some think, explains the 
 name, Karkaphensian, or Karkufita ; karkupha signifying 
 "a mountain." 
 
 V. There is also in the Vatican at Rome an exemplar 
 of another Syriac version of some parts of the New Tes- 
 tament. It comprises, in about four hundred columns, 
 on vellum, a series of lessons for public reading through- 
 out the year, beginning at Easter, for sabbaths and saints' 
 days, according to the Syrian calendar. It has been 
 amply described by Adler, and was subsequently collated 
 by Scholz. This manuscript was written in a religious 
 house at Antioch, in the year 1 030 ; but the version 
 itself evidently belongs to an earlier period, and was 
 made while Syria was yet subject to the Romans. The 
 dialect is a rustic East Aramean, largely intermixed with 
 foreign words, Greek, Latin, &c. The alphabetical cha- 
 racter varies from the common Syriac, approaching more 
 to the square Chaldee. The 1 dolath (d) wants the 
 point underneath, which distinguishes it from the n resh 
 (r) ; and instead of the letter w2 phe (p) being em- 
 ployed to express alike the sounds of p and /, two dis- 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 37 
 
 tinct characters are used ; the figure denoting 
 Fy and C the letter P. So also in the grammatical 
 forms, the Chaldee developement is followed in prefer- 
 ence to the Western Syriac. To this version has been 
 given the name of the Hierosolymitan. It was made 
 on the basis of the Alexandrine Greek text. The passage, 
 John vii. 53 ; viii. 1 — 11, wanting in the Peschito, is given 
 in close resemblance with the text of the Codex BezcB. 
 
 V. THE SCRIPTURES IN THE DIALECTS OF EGYPT. 
 
 Christianity took early root in Egypt. Among the 
 first evangehsts we find men of Alexandrine education, 
 as ApoUos and Barnabas of Cyprus. The apocryphal 
 "Gospel according to the Egyptians" is thought, by 
 Neander, to prove the influence so soon exerted by the 
 great facts of our religion among that people.* Tradi- 
 tion assigns to St. Mark the honour of being the founder 
 of the church in Alexandria. Constant intercourse and 
 congeniality of spirit would contribute to spread the 
 gospel among the Jewish and Grecian colonies in Lower 
 Egypt ; and though the prevailing use of the country 
 language, the power of the priests, and the strength of 
 the olden superstitions, would render the progress of the 
 truth difficult in Middle and Upper Egypt, yet a persecu- 
 tion of the Christians in Thebais, under the emperor 
 Septimius Severus,f proves that the faith of the Cross 
 had already made considerable way in Upper Egypt 
 towards the close of the second century. 
 
 I. The Coptic^ language was a combination of the 
 antique Egyptian and Greek ; the latter having become so 
 widely used in Lower Egypt after the time of Alexander, 
 
 * Neander, K. G. § 1. f Euseb. H. E. lib. vi. cap. 1. 
 
 X Coptos, Aiguptos. So Scaliger. 
 
38 PROLEGOMENA. 
 
 as, by coalescing with the parent language, to have pro- 
 duced a new dialect. 
 
 The version of scripture in this tongue is called, inter- 
 changeably, the Coptic or Memphitic. The Old Testa- 
 ment is from the Hesychian text of the Seventy, and was 
 probably executed in the fourth century. Parts of it 
 only survive. Of these, Wilkins pubhshed the Penta- 
 teuch, in 1/31. The Psalms were printed at Rome, in 
 1744 and 1749. Portions of Jeremiah, (ix. 17, to xiii.) 
 by MingarelU, at Bologna, in 1785 ; and the ninth chap- 
 ter of Daniel, by Miinter, at Rome, in 1786. In our 
 own time. Archdeacon Tattam has pubUshed the twelve 
 Minor Prophets, at Oxford. The New Testament was ren- 
 dered on the Alexandrine Greek text, and not later than 
 the third century. It was edited by Dr. Wilkins, with a 
 Latin version, and printed at Oxford. 
 
 II. In the Sahidic or Thebaic dialect the Old and New 
 Testaments had been translated, according to Woide, in 
 the second century. But the work was probably co-eval 
 with the Memphitic. Parts of the Old Testament have 
 been edited by Miinter, Zoega, and MingareUi ; and of 
 the New, by Woide and Ford. As might be expected, it 
 harmonizes, with some few exceptions, with the Alexan- 
 drine recension of the Greek. 
 
 III. There was a third Egyptian version, in a bastard 
 kind of dialect, called the Bashmuric, Ammonian, or (as 
 Quatremere) Oasitic, of which some fragments only of 
 each Testament have been brought to Ught. These were 
 pubhshed at Copenhagen, in 1816, with a Latin version. 
 
 [The student who wishes to turn his attention to these 
 dialects will find, both on them and the other oriental 
 languages, a valuable bibliography of Grammars and Lex- 
 icons in the Rev. T. H. Home's " Introduction to the 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 39 
 
 critical Study of the Holy Scriptures." The several edi- 
 tions of the Egyptian scriptures above mentioned are 
 entitled as follows : — 
 
 Quinque Libri Moysis Prophetce in Lingua Mgyptiaca. 
 Ex MSS. Faticano, Parisiensi, et Bodleiano descripsity 
 ac Latine vertit 1>AYID Wii.Ki^s. Lond. 1731. 4to. 
 
 Psalterium Coptico Arabicum. Romce, 1744, 4to. 
 
 Psalterium Alexandrinum Coptico-Arabicum, Romce, 
 1749, 4to. 
 
 Buodecim Prophetarum minorum Libros in Lingua 
 Mgyptiaca, vulgo Coptica seu Memphitica : Edidit H. 
 Tattam, A.m. Oxon. 1836, 8vo. 
 
 Novum Testamentum Mgyptiacum, vulgo Copticum : ex 
 MSS. Bodleianis descripsit, cum Vaticanis et Parisiensi- 
 bus contuUt, et in Latinum Sermonem convertit David 
 WiLKiNS. Oxonii, 1716, 4to. 
 
 Sahidic. — Appendix ad Editionem Novi Testamenti 
 Grceci e Codice Alexandrino descripti « G. C. Woide : in 
 qua continentur Fragmenta Novi Testamenti juxta Inter- 
 pretationem Dialecti Superioris j^gypti, quce Thebaica vel 
 Sahidica appellatur, e Codd. Oxoniens. maxima ex parte 
 desumpta. Cum Dissertatione de Versione ^gyptiaca : Qui- 
 bus subjicitur Codicis Vaticani Collatio. Oxon. 1799, fol. 
 
 Frederici Munter Commentatio de Indole Versionis 
 Novi Testamenti Sahidicce : accedunt Fragmenta Epis- 
 tolarum Pauli ad Timotheum, ex Membranis Sahidicis 
 Musei Borgianiy Velitris. Hafnice, 1789. 
 
 FragmentumEvangelii S.Joannis Grceco-Coptico-Thebai- 
 cum : ex Museo Borgiano, Latine versum et Notis illustra- 
 tum ab AuGUSTiNo Antonio Georgio. Rom. 1789, 4to. 
 
 Bashmuric. — Fragmenta Basmurico-Coptica Veteris 
 et Novi Testamenti, quce in Museo Borgiano Velitris 
 asservantur, cum reliquis Versionibus ^gyptiis contulit, 
 Latine vertit, nee non criticis et philologicis Adnotationibus 
 illustravity W. F. Engelbreth. Hafnice, 1816, 4to.] 
 
40 PROLEGOMENA. 
 
 VI. THE BIBLE IN ETHIOPIC. 
 
 Though revealed religion had not been altogether 
 unknown in Abyssinia in preceding ages, through the 
 medium of intercourse with Palestine, and, at the com- 
 mencement of the gospel era, by the presence of con- 
 verted Jews and proselytes ; yet it was not till far into 
 the fourth century that Christianity had manifested its 
 power in those lands, or that Ethiopia, as a nation, 
 stretched out her hands unto God.* Hence the assertion 
 sometimes made, that the Ethiopic version dates so far 
 back as the second century, is altogether improbable. 
 That the version, however, was nearly co-eval with the 
 first general outgoings of the gospel in the country, is 
 evident from the reference which Chrysostom makes to 
 its existence in his time. This translation is in the Geez, 
 or sacred dialect of the Ethiopians. The Old Testament 
 is from the Septuagint. It is used by the Abyssinian 
 Jews, though evidently made by Christians. The New 
 Testament is said to have been from the Greek : it is a 
 literal version, though not equal in all its parts, and 
 agrees with the text of Alexandria; but the translators 
 appear to have had frequent reference to the Syrian 
 Peschito. Some critics have thought that it was made 
 upon several existing versions rather than the Greek 
 archetype. Could this opinion be substantiated, its value 
 would be materially diminished. 
 
 The Ethiopic New Testament is in four parts : the Gos- 
 pels, the Acts, the fourteen Epistles of St. Paul, the 
 
 * 1 Kings X. Acts viii. Socrat. Schol., Hist. Eccl. lib. i. p. 
 19. LuDOLF. Hist. jEthiop. vol. iii. p. 4. See too an abstract of 
 the "History of the Abyssinian Church," by Professor Lee, 
 appended to Bishop Gobat's "Journal of a Residence" in that 
 Country, p. 322. 
 
 •f" Horn. 2 in Joan. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 41 
 
 catholic epistles. The Book of Revelation (Abukalamsis) 
 takes the form of a supplement. 
 
 [For an account of known biblical manuscripts in 
 Ethiopic, see Ludolf's "Commentary on his History of 
 the Ethiopians," Francfort, 1691. Le Long, Bib. Sac. 
 ed. Masch. vol. i. p. 173. Bruce's "Travels," vol. i. 
 book ii. c. 6, 7. Horne's " Introduction," vol. ii. part 
 i. p. 229 ; and the Catalogue published by T. P. Piatt in 
 1823.] 
 
 The portions which have been hitherto printed, are 
 the Psalms and Canticles, by Potken, at Rome, 1513: 
 reprinted at Cologne in 1518. The Psalms are printed 
 from Potken's text in the London Polyglot, 1656. We 
 have also an Ethiopic Psalter edited by Ludolf.* 
 
 The New Testament in this language was first printed 
 at Rome, with the title. Test amentum Novwriy cum Epis- 
 
 tola Pauli ad Hebrceos Quce omnia Fr. Petrxjs, 
 
 jEthiops, Auxilio Piorum, sedente Paulo Hi. Pont. Max. 
 et Claudio illius Regni Itnperatore, imprimi curavity Anno 
 Salutis 1548. RomcBy 4to. This edition, which is of 
 the utmost rarity, was reprinted in the London Polyglot. 
 But it is not unimportant to mention, that in the Acts of 
 the Apostles, the manuscript being defective, some parts 
 were rendered, by the editors, from the Vulgate.f 
 
 A Latin translation of the Ethiopic Gospels was made 
 by Dudley Loftus, and corrected, though insufficiently, 
 by Castel, for the Polyglot ; but the more accurate version 
 is that by Professor Bode.:{; 
 
 * Reprinted by the Bible Society in 1815. 
 
 •\ The names of the editors, themselves Abyssinians, are found in 
 the subscription at the end of Matthew's Gospel. They were Tesfa 
 Sion, Malhesin, (who took the name of Peter, as in the title,) Tensca 
 Waldi, and Zalaski. 
 
 X Novum Testamentum ex Versione JEthiopici Interpretis in Bib- 
 liis, polyglottis Anglicanis editum, ex JEthiopica Lingua in Latinam 
 translatum. Brunsvigce, \^b2, 1755. 2 torn. 4to. 
 
42 PROLEGOMENA. 
 
 The latest edition of the Ethiopic text of the Gospels 
 is that by Thomas Pell Piatt, M.A. London, 1826. 
 
 VII. THE OLDER PERSIC VERSIONS. 
 
 If, as Eusebius tells us was the tradition in his day, 
 St. Thomas the Apostle laboured in Parthia,* there 
 might have been, even in the earhest days of the faith, 
 some communication of the gospel to the Persians, who 
 then formed a part of that empire. A fragment of Barde- 
 sanes, preserved in the "EvangeHc Preparation" of Euse- 
 bius, mentions the spreading of Christianity at that time, 
 about A.D. 190, in Parthia, Media, Persia, and Bactria. 
 We know that in the time of Manes, and when, under 
 the Sassanides, the Persian empire had regained its inde- 
 pendence, the churches of that land were neither few nor 
 inconsiderable. They became subject to the presidency 
 of the metropolitan bishop of Seleucia and Ctesiphon ; 
 and, in the endurance of successive and severe persecu- 
 tions, attested an invincible fidehty to the truth once 
 deUvered to the saints. After the Nestorian troubles in 
 the fifth century, the Persian Christians, who had always 
 a strong affinity both in doctrine and discipline with the 
 Syrian communion, separated, in common with the latter, 
 from the Byzantine hierarchy. 
 
 That the scriptures, or considerable portions of them, 
 were soon translated into Persian, seems evident from the 
 references of Chrysostom and Theodoret to such a version 
 in their day. And Maimonides speaks of a Persian Pen- 
 tateuch which had been made several centuries before 
 Mahomet. But no vestige of these primitive versions 
 remains. 
 
 1. There is a translation of the Pentateuch into Per- 
 
 * Historia Ecclesiastica, lib. iii. cap. 1. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 43 
 
 sian, whicli is thought to have been executed in, or soon 
 after, the eighth century, and which was first printed, 
 together with the Hebrew text, the Chaldee Targum of 
 Onkelos, and the Arabic Pentateuch of Saadia, at Con- 
 stantinople in 1546.* This edition was in Hebrew cha- 
 racters. But "Walton inserted it in the fourth volume of 
 his Polyglot in the proper Persian letter ; a task which 
 was accomplished by Hyde, who interfered with the text 
 by supplying the chasms, though between brackets. This 
 is the case also in the eleventh chapter of Leviticus, 
 where the names of such birds and animals as were, per- 
 haps, unknown to the versionist, were omitted. The 
 author of this work was Jacob ben Joseph, surnamed 
 Tavvossus, or Tusi. The meaning of this cognomen has 
 been disputed ; but it is commonly considered to refer to 
 Tus, a town of Persia, where, in former times, there was 
 a Jewish college of some reputation. The translation 
 was made from the Hebrew, many parts of which are 
 rendered with great ability. He applies the prophecy of 
 Shiloh, Genesis xlix. to the Messiah. 
 
 2. Of the Psalms there are two Persic metaphrases 
 mentioned by Walton, (Proleg. xvi. sect. 6 — 8,) both by 
 Romanist Priests, and made on the Latin Vulgate. These 
 have not been edited. 
 
 3. And of the Proverbs, another, in manuscript, in 
 one of the public libraries of Paris. Described by Hass- 
 ler, Studien und Kritikeriy 1829, p. 469. 
 
 4. There are two ancient Persic translations of the 
 Gospels, of which the most valuable is printed in the 
 fifth volume of the London Polyglot, with a Latin render- 
 ing by Samuel Clarke. The Persian here is from the 
 Peschito SjTiac, as even the very words of the Syriac are 
 sometimes retained, with a Persic gloss. This work is 
 
 * Walton, Prol. xvi., says 1551. 
 
44 PROLEGOMENA. 
 
 attributed to Simon ibn Yusef ibn Abraheem al Tabreezy, 
 in the middle of the fifteenth century. Though the trans- 
 lation is loose, and not free from a certain Romanistic 
 tendency, it is, nevertheless, well worthy of study. The 
 diction is very commendable.* 
 
 The other translation was begun to be printed by Pro- 
 fessor Wheeloc in 1652; (Quatuor Evangeliormn Domini 
 nostri Jesu Christi Versio Persica, ad Numerum Situmque 
 Verboimm Latine data ;) but he did not live to complete 
 it. This was accomplished in 1657, by Pierson, who, in 
 a new title-page, describes it as, Quatuor Evangeliorum 
 D. N. J. C. Versio Persica, Syriacam et Arahicam sua- 
 vissime redolens, ad verba et mentem Grceci Textus fideliter 
 et venuste concinnata. Londini. 1657. It was printed 
 from a manuscript in the Bodleian, with occasional read- 
 ings from two others, — that formerly in the possession of 
 Dr. Pococke, and a second in the University of Cambridge, 
 The two editors were not agreed as to the text rendered 
 by the Persian translator ; but there is good evidence to 
 conclude that he merely followed the Latin Vulgate. 
 
 VIII. HOLY SCRIPTURE IN GOTHIC. 
 
 The Mseso-Goths, a people of Scandinavian origin, 
 had first settled in Dacia, or Wallachia, from beyond the 
 Borysthenes. They appear to have received the gospel 
 in the latter part of the third century, as among the sig- 
 natures of the fathers present at the council of Nice, in 
 325, is that of "Theophilus, bishop of the Goths." At 
 the time when Arianism was in the ascendant, they were 
 
 * The Rev. Henry Mabtyn, then writing at Shiraz, says on 
 this point, " To my surprise, the old despised Polyglot version was 
 not only spoken of as superior to the rest, that is, the two by Sabat, 
 but it was asked, * WhaX fault is found in this ? This is the language 
 we speak.'" — "Journals," vol. ii. p. 368. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 45 
 
 induced to adopt the prevailing error. The eminent 
 Ulfila, who became their chief pastor in 348, and on 
 whom, according to Theodoret,* rests much of the blame 
 of their perversion, exhibited, nevertheless, great activity 
 for their general improvement. He first reduced their 
 language to a written form, and then translated into it 
 the holy scriptures. This was about a.d. 360. His 
 text was the Septuagint for the Old Testament, and the 
 Greek for the New, though not without reference to the 
 early Latin versions. He has the reputation of having 
 been an upright as well as able translator.f Large por- 
 tions of this work are extant. Of the Old Testament 
 only a fragment has been printed, a part of Nehemiah. 
 The manuscript copy of the four Gospels at Upsal is 
 well known by the name of the Codex Argenteus^ from 
 having been written in silver letters. It has been edited 
 successively, at Dort in 1665, 4to. with a Glossary, and 
 at Oxford in 1750. Fragments, also, of the Epistles have 
 been printed by Knittel and Mai. But the most complete 
 edition is, Ulfilas : Veteris et Novi Testamenti Fer- 
 sionis Gothicce Fragmenta quce supersunty edd. H. C. de 
 Gabelentz et Dr. J. Loebe. Altenhurgi et Lips. 
 2 vols. 4to. 1836, 1843. Some interesting notices of this 
 version, and of the silver-lettered manuscript of Upsal, 
 may be found in Marsh's Michaelis, vol. ii. cap. 7. 
 
 * Historia Ecclesiastica, lib. iv. p. 33. 
 
 -|- Ulfila is said to have been descended from Christian parents 
 who had been taken captives by the Goths, in one of their incursions 
 into Cappadocia, and carried away into Thrace. When it is affirmed 
 that his doctrinal sentiments do not influence his biblical translation, 
 it ought to be remembered that we are not in possession of the full 
 means of determining, as the most important texts which bear upon 
 the subject (as John i. and Romans ix. 5) in the Gothic version 
 have not been preserved. 
 
46 PROLEGOMENA. 
 
 IX. THE ARMENIAN BIBLE. 
 
 As Ulfila was the founder of the literature of his peo- 
 ple, so Miesrop, about sixty years later, introduced the 
 art of writing among the Armenians. He invented their 
 alphabet, and consecrated it to the service of religion, by 
 making it the vehicle for a translation of the scriptures. 
 A Christian church had been formed in Armenia so early 
 as the third century, as we gather from the circumstance 
 mentioned by Eusebius,* that Dionysius of Alexandria, 
 A.D. 247, "wrote concerning penitence, to the brethren 
 in Armenia, over whom Merouzanes was bishop." But 
 in the reign of Tiridates, who himself became a convert, 
 the gospel, through the agency of Gregory, surnamed 
 Lusaworitsch, " the Illuminator," had well-nigh pervaded 
 the land. The priesthood and partisans of the old Zend- 
 ism, however, obtained a renewal of political power, 
 when, in 428, Armenia became subject to the Persians ; 
 and the Christians found themselves exposed to the most 
 decisive tests of fidelity, in the determined opposition of 
 powerful enemies. A conflict of fifty years' duration suf- 
 ficiently proved the implacable hatred of the one party to 
 the gospel, and the steadfastness of the other in main- 
 taining it. At length, in the year 485, the free exercise 
 of Christian worship was accorded them. 
 
 It is probable that the Bible used among these primi- 
 tive congregations was the Syrian Peschito. Yet from 
 one place in the History of Moses of Chorene, it would 
 appear that their hturgical service was performed in the 
 Greek language. Such forms may have been introduced 
 by Gregory from the church of Csesarea in Cappadocia, 
 with which he had been connected ; and in their present 
 Liturgy there are prayers attributed to Basil and Athana- 
 sius. Whether Miesrop translated from the Greek text 
 
 ♦ Historia Ecclesiastica, lib. vi. p. 46. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 47 
 
 of the scriptures, or the Syriac, has been debated. But 
 from the plain testimony of Moses of Chorene, it appears 
 that Miesrop and Isaac (the patriarch at that time) had 
 twice translated the holy volume from the Syriac, and 
 then, receiving a Greek copy i)n the return of certain of 
 their fellow-labourers from the council of Ephesus, " they 
 cheerfully submitted to the task of again translating it," 
 that is, from the Greek. The work was revised shortly 
 after by Moses of Chorene and others, who had resided 
 "at the famous school of Alexandria" to perfect them- 
 selves in the Grecian tongue for that purpose.* 
 
 The version thus executed was based, in the opinion 
 of Dr. Scholz, on old mss. of the recensions of Constan- 
 tinople and Alexandria ; and when we consider the sin- 
 cere zeal and ability of the men engaged in the work, and 
 the excellent adaptation of their language to express, 
 word by word, the terms of the original, it will be per- 
 ceived, that had the Armenian version come down to us 
 as it proceeded from their pens, it would have been a 
 most valuable possession to the biblical student. But, 
 unhappily, the accession of the churches of the Lesser 
 Armenia to the Romish communion led to an extensive 
 alteration in their scripture text. Haitho, who came to 
 the throne of the Lesser Armenia in 1 224, after a reign of 
 forty years became a Franciscan friar, and, among other 
 labours for the advancement of Popery among the people, 
 conformed the Armenian Bible to the Roman Vulgate. 
 Hence the version itself has lost its distinctive character, 
 and much of its critical value ; as no copy of the ori- 
 ginal Armenian text of the New Testament is known to 
 exist, though Adler mentions a manuscript of the Penta- 
 teuch, in the Bibliotheca Casanatensis at Rome, of an age 
 anterior to the time of Haitho. 
 
 The Armenian Bible was first printed under the super- 
 
 * MoYS. Chor. Hist. lib. iii. cap. 61. 
 
48 PROLEGOMENA. 
 
 intendence of Uscan, bishop of Erivan, who had been 
 deputed to this work by a council of his church,* and 
 who accomplished it at Amsterdam in 1666, in quarto; 
 and the New Testament separately in 1668. He, too, in- 
 terpolated certain passages from the Vulgate. The Testa- 
 ment was beautifully reprinted in 1698, and again at 
 Venice in 1789. There is an edition of the Bible at 
 Constantinople, 1705, in quarto, and more esteemed than 
 that of Amsterdam. The edition of Venice was pub- 
 lished by Dr. Zohrab, a learned Armenian, who, in 1805, 
 brought out from the press of the Lazarist monastery there, 
 a critical edition of the entire Bible, in the preparation of 
 which he had collated sixty-nine manuscripts of various 
 parts of scripture. He also published, in 1 825, the New 
 Testament in ancient and modern Armenian, tile latter of 
 which is much commended for its correctness. 
 
 X. THE GEORGIAN BIBLE. 
 
 The gospel, it is said, was first testified in Iberia, now 
 Georgia, in the time of Constantine the Great, by a female 
 slave, who, as Rufinus records,f made so good an impres- 
 sion on the minds of the king and queen themselves, 
 that, abandoning their false gods, they embraced the 
 faith of Christ, and sent to Constantinople for mission- 
 aries to preach it among their people. The scriptures 
 were translated into the language of this Caucasian tribe 
 in the sixth century; but the version, in the state in 
 which it exists at present, takes but a low standard in 
 
 * At this time a copy of the scriptures in Armenia had reached 
 the price of about fifty pounds sterling. 
 
 t RuF. Hist. Eccl. lib. x. cap. 10; Socrat. Schol. lib. i. cap. 
 20; SozoMEN. lib. xi. cap. 7 ; Giesler, cap. viii. sect. 107. For 
 more on the Georgian version, see Henderson's "Biblical Re- 
 searches in Russia," &c. ; and Eichhorn's Allgemeine Biblioihekj 
 vol. i. p. 153. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 49 
 
 criticism, on account of the interpolations from the Sla- 
 vonic, introduced by the Georgian Princes, Arcil and 
 Wacuset, when it was first printed in 1743. 
 
 XI, THE SCRIPTURES IN SLAVONIC. 
 
 The Slav literature originated, in the ninth century, 
 with Cyril of Thessalonica, and his brother Methodius, 
 two missionaries, of noble birth and ardent zeal, who had 
 been sent among the Moesians and Bulgarians by the 
 empress Theodora. Like Ulfila and Miesrop, these mes- 
 sengers of the truth invented an alphabet, and embodied 
 the scriptures in the newly-written tongue. They made 
 the Slavonian version from the Septuagint Old Testament, 
 and the Constantinopolitan Greek of the New. Professor 
 Alter, indeed, says, that the Old Testament was done 
 from the Vetus Itala, and altered, in the fourteenth cen- 
 tury, from Greek manuscripts ; but this is an erroneous 
 opinion. There seems an absurdity in the idea that these 
 native Greeks would have recourse to the Latin translation 
 as the basis of their work. Many useful points of infor- 
 mation on this version may be found in Dr. Henderson's 
 "Researches in Russia," &c: ; but the most elaborate 
 account of the Slavonic scriptures is that published by 
 Dobrowsky, in the Neue Orientalische Bibliothek, vol. 
 vii. p. 155, and of which Bishop Marsh has given the 
 following summary : "1. The Slavonian version is very 
 literally translated from the Greek ; the Greek construc- 
 tion being frequently retained where it is contrary to the 
 genius of the Slavonian ; and resembles in general the 
 most ancient manuscripts. 2. In the Gospels it agrees 
 with the Codex Stephani more frequently than with any 
 other Greek manuscript. 3. Li the Catholic epistles it 
 agrees in general with the Codex Alexandrinus, and often 
 in the Revelation. 4. In the Acts, and in the Epistles 
 
 D 
 
50 PROLEGOMENA. 
 
 of St. Paul, it agrees in general with the most ancient 
 Mss. ; but sometimes with one, sometimes with another, 
 yet most frequently with Wetstein's Codex E. 5. Of the 
 readings adopted by Griesbach in the text of his Greek 
 Testament, the Slavonian version has at least three- 
 fourths. 6. "Where the united evidence of ancient mss. 
 is against the common printed reading, the Slavonian 
 version agrees with the ancient manuscripts. 7. It has 
 not been altered from the Vulgate, as some have supposed, 
 though the fact is in itself almost incredible. 8. It 
 varies from the text of Theophylact,* in as many in- 
 stances as they agree ; and their coincidence is to be 
 ascribed, not to an alteration from Theophylact, but to 
 the circumstance, that both Theophylact and the author 
 of the Slavonian version used the same Greek edition. 
 9. The Slavonian version has no readings peculiar to 
 itself, or what the critics call lectiones singulares."" 
 
 From the account given by this eminently competent 
 writer, it is easy to conclude, that the high estimation in 
 which it has been held by those who have been able, 
 through their knowledge of the language, to avail them- 
 selves of this respectable version, has not been exagge- 
 rated. Of the Old Testament, the earliest manuscripts in 
 Slavonic do not go beyond the fifteenth century ; but 
 there are copies of the New which date so far back as 
 the eleventh. The version was first printed at Ostrog, 
 in 1581. 
 
 XII. ARABIC VERSIONS. 
 
 While the residence of a multitude of Jews in Arabia 
 afforded a medium for the early preaching of the gospel, 
 it occasioned, at the same time, a formidable obstacle to 
 
 * Archbishop of Acrida, in Bulgaria, about a.d. 1077- His com- 
 mentaries on the Gospels, Acts, and Epistles, are in much repute for 
 the assistance they give in the literal explication of scripture. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 51 
 
 its success. Whether Paul soon after his conversion 
 preached in that country, or spent his time there exclu- 
 sively in study and devotion, cannot now be determined. 
 The apostle Bartholomew, according to old tradition, 
 preached in Arabia, as did Pantsenus, the catechist of 
 Alexandria, in the following century. Origen, also, may 
 be traced in this department of evangelical labour, and 
 from his time the Christian church included many con- 
 gregations of Arabians ; but the wandering manner of 
 life peculiar to that people, as well as the active hostility 
 of Jewish and Pagan opposers, prevented any exten- 
 sive or permanent manifestation of Christianity among 
 them. Nor did that which they received long retain its 
 native character ; the lustre of the truth was obscured ; a 
 false gospel, even in the letter, usurped the place of the 
 true one, in the shape of apocryphal records. Thus the 
 distorted representations which Mahomet himself gave of 
 the gospel, might have seemed to him to be genuine, he 
 having derived them from the corrupt vehicles of infor- 
 mation, then currently received in those lands as authen- 
 tic witnesses of the events and doctrines of the Christian 
 faith. 
 
 Of the canonical scriptures themselves, no portions 
 appear to have existed in Arabic till some time after the 
 Mahometan epoch.* But between the period of the Sara- 
 cenic conquests and the fourteenth or fifteenth century, 
 several versions were made of different portions of the 
 Old and New Testaments ; from the Hebrew and Greek 
 originals, from the Septuagint, from the Peschito Syriac, 
 and Coptic, and from the Latin. 
 
 * There is an obscure account in a biography of the prophet, by 
 Ibraham, of Haleb, (published at Cairo in 1839,) that the gospel had 
 been translated by Warka ibn Naufel, a relative of Khadija, shortly 
 before Mahomet commenced his career ; but I am not aware that this 
 statement has any trace of authentic corroboration. 
 D 2 
 
•>ii PROLEGOMENA. 
 
 I. Of the first class of these are, 
 
 1. The Pentateuch, by Rabbi Saadia, surnamed Hag- 
 gaon, or the Illustrious, who was rector of the Jewish 
 academy at Sora, and died a.d. 942. It was printed at 
 Constantinople in 1546, and reprinted, though not with- 
 out interpolations, in the Paris and London Polyglots. 
 It has been well designated an honourable monument of 
 the bibUcal philology of the tenth century. 
 
 Beside the Pentateuch, there are also extant, by the 
 same translator, a version of Job and of Isaiah. The 
 former exists in manuscript at Oxford ; but the Isaiah was 
 printed at Jena in 1791. R. Saadia translated the pro- 
 phet Hosea also, as appears from a quotation of it by 
 Kimchi. 
 
 2. The Pentateuch of Abu Said, a Jew, or rather 
 Samaritan, of the twelfth century. This was made, it is 
 thought, in rivalry of that of Saadia Haggaon. It is 
 based on the text of the Hebrseo-Samaritan Pentateuch. 
 Only parts of it have been printed ; but manuscripts may 
 be found at Oxford and Paris. 
 
 3. The Pentateuch, accomplished by a Moorish Jew 
 of the thirteenth century, and distinguished for its ex- 
 treme closeness ; it was printed by Erpenius, at Leyden, 
 in 1622. 
 
 4. The Books of Genesis, Psalms, and Daniel, "by 
 the hand of Saaidia ben Levi Aznakut," a Moorish Jew. 
 MSS. in the British Museum. (Hari. No. 5,505.) 
 
 5. The Book of Joshua ; by whom, or when, ren- 
 dered, unknown. It is printed in the London and Paris 
 Polyglots ; where also may be found some Arabic frag- 
 ments of the Books of Kings, (first book, chap, xii., to 
 second book, chap. xii. 16,) and the first nine chapters of 
 Nehemiah. 
 
 All these translations of the Old-Testament scriptures 
 are valuable, from the relation of the two languages, in 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 53 
 
 illustrating the import of various words and formulse in 
 the Hebrew original. The work of Abu Said, (No. 2,) 
 would doubtless be of acceptable service in a critical edi- 
 tion of the text of the Samaritan Pentateuch, for the 
 emendation of which so few materials are in existence. 
 
 6. Of the New Testament from the Greek there is a 
 version of the Gospels ; age unknown. It has been 
 retouched from the Peschito and Memphitic. This, with 
 the Acts, Epistles, and Apocalypse, of the eighth or ninth 
 century, is printed in both the Polyglots. 
 
 7. Erpenius edited the New Testament in Arabic, at 
 Leyden in 1616, from a manuscript of the fourteenth 
 century ; but whether this was made from the Greek or 
 Syriac, is disputed. The Rev. Henry Martyn pronounces 
 it, as a version, to be " indescribably bad. It is not a 
 translation," says he, " but a paraphrase, and that always 
 wrong." * 
 
 II. Of the second class, comprising those founded on 
 the Septuagint, we have, 1. A version of the prophets, 
 made subsequently to the tenth century. 2. The Psalms, 
 printed by Dr. Sionita at Rome in 1614, but before 
 him by Justiniani at Geneva in 1516. 3. The Psalms, 
 made, perhaps, in the eleventh century, by Abdallah ibn al 
 Fadhl : they were printed at Aleppo in 1 706, and Lon- 
 don in 1725 ; and, 4. The Psalms, as printed in the 
 Polyglots. 
 
 III. While, from the Peschito, a version in Arabic exists 
 of Job, Chronicles, Judges, Ruth, Samuel, and fragments 
 of the Psalter; printed at Kashaia, near Lebanon, in 
 1610 ; there are translations, also, of various parts of 
 the New Testament from the Syriac and Coptic, copies of 
 
 * Journals. 
 
54 PROLEGOMENA. 
 
 which, written in parallel columns with them as used in 
 the East, may be found in the Bibliotheque Royale^ at 
 Paris. 
 
 IV. Some parts of scripture have been translated into 
 Arabic from the Latin Vulgate ; these are modern, and 
 the work of Romish missionaries, or of oriental monks 
 residing at Rome. Such is the New Testament published 
 there in 1 752, by Raphael Tooki, bishop of Arsan. 
 
 XIII. THE BIBLE IN ANGLO-SAXON. 
 
 So early as the year 706, Aldhelm, the first bishop of 
 Sherborn, translated the Psalms of David into Anglo- 
 Saxon ; * and another version of the same book was exe- 
 cuted, about the same time, by an anchorite, named Guthlac. 
 Egbert, or Eadfrid, bishop of Holy Island, soon after 
 finished a version of the four Gospels, a copy of which 
 exists among the Cottonian manuscripts in the British 
 Museum. These efforts were speedily followed by the 
 labours of the Venerable Bede, who translated the Gospel 
 of St. John ; and by a version of the four Gospels by two 
 presbyters, named Farmen and Owen. The Psalms were 
 again translated by Alfred in 900, and the Pentateuch by 
 Elfric, archbishop of Canterbury, in 995, together with 
 some other books of the Old Testament. 
 
 As made from the old Latin, these works may not be 
 without use in the department of criticism, in identifying 
 the readings of that version. Le Long has given an 
 account of the Anglo-Saxon manuscripts, in his Biblio- 
 theca Sacra, tom. i. ; and a well-digested catalogue may 
 
 * Previously Caedmon had given a sort of metrical paraphrase of 
 some parts of Genesis, (vide Smith's "Religion of Ancient 
 Britain," p. 384,) and parts of scripture for church reading might have 
 been already translated. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 55 
 
 also be seen in Wanley's Appendix to Hickes's Thesaurus^ 
 Oxford, 1705. 
 
 No entire edition of the Anglo-Saxon scriptures has yet 
 been published ; but the Gospels have been several times 
 printed. 
 
 These versions of the Holy Books in so many languages 
 have not only ministered to the moral improvement of 
 mankind, and the special edification of Christian commu- 
 nities in the different countries to which they have been 
 indigenous, but have also tended to the well-being of the 
 church at large, and the general advancement of Christi- 
 anity : First, as becoming permanent and irrecusable 
 vouchers for the integrity and genuineness of the Bible 
 itself ; Secondly, as affording powerful aid in the ministe- 
 rial interpretations of the scriptures ; so as that, with an 
 ability to read and compare them with the originals, a 
 man of prayerful and meditative habits, in preparing for 
 the pulpit, will seldom find himself obliged to have re- 
 course to our voluminous commentators ; while, Thirdly, 
 they have formed an important class of instruments in 
 the apparatus of biblical criticism, in its legitimate exer- 
 cise for the emendation or the defence of the sacred text. 
 Thus, in the investigation of those various readings which 
 had been produced by the repeated transcription of copies 
 during the ages which preceded the use of printing, the 
 value of the ancient translations cannot but be apparent ; 
 and that because their antiquity is undoubted, their text 
 far from being seriously impaired, and inasmuch as the 
 manuscripts from which some of them were made were both 
 older than any now extant, and such as the translators 
 would reasonably choose as the purest and best. In their 
 researches on the state of the biblical text, Kennicot 
 and De Rossi on the Hebrew Old Testament; Morinus on 
 the Samaritan Pentateuch ; Holmes and Parsons on the 
 
56 PROLEGOMENA. 
 
 Septuagiut ; and Erasmus, Walton, Mill and Lejay, Ben- 
 gel and Wetstein, Griesbach, Matthai and Scholz, on the 
 Greek Testament ; have all felt their obligation to the 
 ancient versions. Without these, their examination of 
 the best preceding editions, of inedited codices, or of 
 casual quotations of passages in the writings of the 
 fathers, would not have led to those entirely satisfac- 
 tory conclusions with which their labours have been 
 so happily crowned. 
 
 As, however, the relative value of these old translations 
 wiU admit of various degrees, the student must see the 
 necessity of using them with proper caution, and of learn- 
 ing to form a practical estimate of their comparative utility 
 as means of criticism or of interpretation, by an inquiry, 
 
 1. Into the AGE in which any given version was exe- 
 cuted ; since those wiU, of course, have a peculiar value 
 which ascend the nearest to the times of the original 
 writers : for example, the Septuagint and principal Tar- 
 gums on the Old Testament, and the Peschito and Vetus 
 Latina on the New. 
 
 2. The SOURCE of the version : whether it was the ori- 
 ginal Hebrew or Greek, and, if so, of what recension or 
 family J because that translation is to be especially preferred 
 which, with the circumstance of antiquity, combines the 
 character of immediateness from the archetypal record. 
 
 3. The COUNTRY where it was made : as this may lead 
 to good conclusions on the class of manuscripts on which 
 the translator laboured ; different classes or families of texts 
 having been commonly employed by different churches. 
 
 4. Some important inferences may also be made from 
 what can be known of the translator himself: (1.) As 
 to his creed ; was he a Jew or a Christian ? If the former, 
 a Rabbinist or Karaite ? if a Christian, of the Arian school, 
 as Ulfila ? a Monophysite, as Thomas of Harchel ? of the 
 Greek church, as Cyril and Methodius, who translated the 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 57 
 
 scriptures into Slavonic ? or a devotee of Rome, as Hai- 
 tho, the interpolator of the Armenian version ? (2.) As 
 to his competency : Did he translate from his native lan- 
 guage, or into it ? Was his acquaintance with the tongue 
 from which he translated familiar and established, or 
 recent and imperfect? Does he falter at a term some- 
 times, or interpret the same phrase in different ways ; 
 loosely paraphrase, or pass over a word altogether, whether 
 from carelessness, or want of an adequate acquaintance 
 with its meaning ? or does his work evince the accuracy 
 of a good philologist, the correctness of the divine, 
 enlightened on the analogy of the faith, and the resolute 
 and indomitable industry of the conscientious interpreter ? 
 What, moreover, were the principles on which his task 
 was elaborated ? Did he purpose to translate ad verhum^ 
 or only ad sensum ; a literal and bona fide translation, or 
 a merely metaphrastic representation of the general mean- 
 ing of the inspired writers ? 
 
 5. The PRESENT STATE OF THE TEXT of any version 
 will be a material point for consideration. Can the history 
 of the text be ascertained ? Is the version now as it was in 
 its early days, or has it been altered by comparatively 
 modern editors, whether from the original, or especially 
 from other translations ? as the Vulgate, for example ; pro- 
 fessed emendations from which, have destroyed the dis- 
 tinctive character of more than one ancient translation. 
 There is a wide field for labour in this single region of 
 biblical criticism ; and much gratitude is due to such men 
 as Winer,* Roediger,t Rosenmuller,J and Von Lengerke,§ 
 
 * Winer on the " Targum of Onkelos." 
 
 -|- De Origine et Indole ArabiccB Librorum V. T. Historicornm 
 Inter pretationis Libri duo: scripsit Mmilivj^ Roedigek, Philoi\ 
 Dr. et Theolog. Licent., Halis Saxonum^ 1829. 
 
 % RosENMULLER on the Persian Pentateuch. 
 
 § Commentatio Critica de Ephrcemo Syro S. S. Interprete ; qua 
 simul Versionis Syriaca quam Peschito vacant, Lectiones varies ex 
 D 5 
 
58 PROLEGOMENA. 
 
 who have devoted their time and erudition to some depart- 
 ments of it. 
 
 From this rapid survey of the resources of the Bible 
 student, under the head of ancient versions, the pre- 
 eminence of the Peschito-Syriac will be at once discern- 
 ible. Of the Old Testament in it, it is enough to remark, 
 with Renaudot, who has given in a sentence the settled 
 conviction to which the most extensive research will 
 conduct us, that "the version which all the Syrians use 
 in common was made from the Hebrew, and is, of all 
 oriental translations, the most ancient." 
 
 The direct relation, also, of the Peschito New Testa- 
 ment to the original Greek, and that as exhibited in 
 manuscripts of times long anterior to the age of the 
 oldest now extant, — for even admitting that it was made, 
 say so late as the third century, still, as the translators 
 would naturally select the oldest manuscripts they could 
 obtain, we are then brought back to the times of the 
 apostolic autographs, — the strong presumptive evidence 
 arising from the consideration of the period when, and 
 the region where, the work was accomplished ; that the 
 translators were men of the apostolical school, and con- 
 versant, it may be, with some of the apostles themselves ; 
 the extreme, yet elegant and erudite, simplicity which 
 generally distinguishes the style, so faithful, yet so unre- 
 strained ; the sense of nature which pervades the narra- 
 tive portions, showing that the pen was in the hand of a 
 man who had personal remembrance of the places and 
 scenes depicted ; the profound theological spirit which 
 reigns in the dogmatic portions of the work ; and the 
 
 Ephrcemo Commentariis collectce exhibentur. Auctore E. a Len- 
 GERKE, Phil. Dr. Halis Saxonum, 1828. To which we may add 
 the work of Hirzel on the " Syriac Pentateuch," and that of 
 Credner on the " Minor Prophets," in the same version. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 59 
 
 recollection, too, that the version has been a witness for 
 the truth in the benighted East for so many ages, a 
 fontal light from which the oriental church has derived 
 its only pure instruction in righteousness, through the 
 entire period of her apocalyptic desolation ; — all these 
 attributes, and others which will not fail to discover 
 themselves to the student, must invest this venerable 
 monument of the learning of the primitive church with a 
 value and an excellency peculiar to itself. 
 
 As with the Gospels already published, the following ver- 
 sion of the Acts and Epistles has been made directly from 
 the Syriac. We have Latin translations of the Peschito, 
 by Sionita, De la Boderie, and Schaaf ; but they have not 
 obtained the entire approval of the learned. The Latin 
 translations in the Polyglots are not to be fully depended 
 on. Dr. Pococke, who, as an Arabic scholar, Gohus has 
 said, was second to no man, has pronounced the condemna- 
 tion of the Latin rendering of the Arabic scriptures in those 
 great works ; and with respect to that of the Peschito, 
 Michaelis affirms, that the author, Sionita, had '* exe- 
 cuted it with the greatest inaccuracy ; as almost every 
 page betrays either hurry or ignorance, and not seldom 
 both qualities united ;" while of the translation of Schaaf 
 it may be observed, that, though not liable to this sweeping 
 charge of inaccuracy, it is not sufficiently idiomatic to be 
 a true representation of the Syrian Testament. It is 
 with the utmost diffidence that I offer this effort in our 
 own language. Should it assist any of my fellow-disciples 
 in their inquiry into the meaning of the divine oracles, 
 the solitary toil of some years will not have been in vain. 
 I have endeavoured to render the Syriac as literally as the 
 structure of the two languages would allow ; having been 
 desirous, not merely of translating, in the general sense 
 of the term, but of giving, as faithfully as possible, a 
 
60 PROLEGOMENA. 
 
 delineation of the peculiar cast of expression which the 
 inspired writings possess in this venerable text of the 
 oriental church. 
 
 On this account, as I have observed before, the ordi- 
 nary choice enjoyed by a translator between the literal 
 and the free method of rendering his subject could not be 
 exercised ; since the translation here, to be of any specific 
 utihty to the biblical student unacquainted with Aramaic, 
 must, of necessity, be given ad verbum. It should be 
 such a version as that defined by a great master in the 
 science of interpretation : " An exact image of the ori- 
 ginal; in which image nothing should be drawn either 
 greater or less, better or worse, than the original ; but, so 
 composed, that it might be acknowledged as another 
 original itself. It follows, that a translator should use 
 those words, and those only, which clearly express all the 
 meaning of the author, and in the same manner as the 
 author." * And this has been humbly but strenuously 
 attempted in the present undertaking, both with regard 
 to the grammatical signification of words, and, as far as 
 possible, their collocated order. It need not be remarked, 
 that such a plan would not admit of an artificial elegance 
 of style; after the manner, for example, of CasteUio's 
 Latin Testament. Had the individual now writing been 
 ambitious of any thing of this kind, he must have sought 
 for some more appropriate document on which to make 
 the essay ; for the task, which it has been his sacred 
 solace as well as labour to fulfil, prohibited even a para- 
 phrastic expression ; and demanded that verbal faithful- 
 ness to the original, that scrupulous parsimony and care- 
 ful pondering of words, that tenacitas verhorum cum per- 
 spicuitate sentenfice, which St. Augustine so commends 
 in the unpolished Itahc version ;t that determination, in 
 
 * Ernesti. 
 f AuGUSTiNUs Z)e Doctrina Christiana, lib. xi. 
 
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 61 
 
 short, to translate literally, not diffusively ; to employ 
 such words, and those all in meaning, number, and collo- 
 cation, as would best portray a true copy of the original ; 
 and, following the principle laid down by Morus, so to 
 exhibit the author's thoughts in our own language, as to 
 make it apparent, that, had he himself used our language, 
 he would have expressed himself just as the translator has 
 done.* But, when we apply such a principle to the ren- 
 dering of the TRUE SAYINGS OF GoD, wc may well say, 
 with the profoundest awe, " Who is sufficient for these 
 things V* 
 
 * AIoKUS, Dissert. De Discrimine Sensus et Significalionis in 
 Interpretando. 
 
62 PROLEGOMENA. 
 
 PART II. 
 
 SYNOPSIS OF THE APOSTOLIC EPISTLES. 
 
 The Syrian canon of the New Testament comprises 
 three parts, — the Gospels ; the Acts, or Histories, of the 
 Apostles ; and the Epistles. The Gospels, as intro- 
 ducing the other portions of the sacred volume, occupy a 
 natural position in the archives of the covenant of grace. 
 They exhibit a history, communicated by the Holy Spirit 
 himself, of that vast transaction by which eternal life has 
 been recovered to us by Him " who was deUvered for our 
 offences, and raised again for our justification." But 
 they are more than history, even though inspired. They 
 are a constituent part of a divine document, which not 
 only recounts the cost and manner of our redemption, 
 but sets forth, as well, the mind, the purposes, and pro- 
 mises of a reconciled God to his redeemed creatures ; a 
 covenant writing, which the hand of inspiration has 
 indited, sealed, and made over to our world, to attest 
 the reality of our ransom by Christ, and to assure the 
 behever of his true and inviolable right to immortality. 
 
 The book of the Acts was written by St. Luke, and 
 probably about the year 61. It is a continuation of the 
 Gospel narrative in such particulars as relate to the full 
 opening and establishment of the Christian dispensation. 
 The evangelist did not contemplate the composition of a 
 history of the church at large, inasmuch as he has omit- 
 ted many of the leading events connected with the first 
 trials and triumphs of the Christian religion, with the 
 certainty, though not the circumstances, of which we 
 have an acquaintance from other sources : such were the 
 martyrdom of James the Less, the persecutions which 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 63 
 
 rendered necessary the exhortations delivered to the Pales- 
 tinian Christians in the Epistle to the Hebrews, the 
 earliest Missionary labours in Egypt and Mesopotamia, 
 the conversion of the Edessenes, the foundation of the 
 church in Rome, and other primary transactions which 
 he has deliberately omitted. Nor was it intended to be 
 a memorial of the apostles in general, some of whom are 
 not mentioned ; nor a complete biography of St. Paul, 
 for which St. Luke had doubtless the most ample mate- 
 rials : but his design was to show how the divine pur- 
 poses of salvation were unfolded after the ascension of 
 the Redeemer, in the full ushering in of the evangelic 
 dispensation by the advent of the Holy Spirit, and the 
 inauguration of the Gentiles to the fellowship and pri- 
 vileges of the church ; a design which gives, it will be 
 perceived, a completeness to the narrative commenced in 
 the Gospels at the nativity of the incarnate Word, and 
 carried down to the consummation of his atoning sacrifice 
 for the sin of the world. We find in the developement of 
 this narrative a succession of impressive specimens of the 
 labours of the apostles and first evangelists ; and, incident- 
 ally, the normal principles of the Christian ecclesiastical 
 polity. We shall read the book of the Acts with greater 
 advantage by keeping these objects of the writer in mind. 
 In the Epistles of the New Testament the preaching 
 of the apostolic time is perpetuated to our own and to all 
 future ages. Though dead, the first commissioned am- 
 bassadors of Christ still speak to us, and in words which 
 the Holy Ghost teacheth. By the dispensation of the 
 truth committed to them, the unsearchable riches of the 
 Son of God were to be announced to the nations ; and 
 " all men " on earth, and the principalities in heaven, to 
 be given to see the mystery of the true and holy fellow- 
 ship of men enlightened, sanctified, ennobled, and made 
 happy in the salvation of God. (Eph. iii. 8 — 11.) In 
 
64 PROLEGOMENA. 
 
 their writings is the divine righteousness revealed from, 
 faith to faith. The inexhaustible treasure is here, from 
 which all succeeding teachers of the church are to be 
 perfected, and thoroughly furnished unto all good works. 
 
 " Hither as to their fountain other stars 
 Repair, and in their golden urns draw light." 
 
 In approaching the apostolical epistles we must each 
 bring the spirit and disposition of the Christian disciple. 
 We must read with prayer for divine illumination and 
 the grace of faith, by the exercise of which the truth 
 which is alone able to make us wise to salvation shall 
 be substantiated in our own experience. Let me say, 
 then, in the counsel-words of a pastor of another land : 
 " Consider, Christian, these holy epistles as if they were 
 written to thee ; and seek in them, as the first and 
 purest sources, the instruction and edification which thou 
 canst find no where else in so high a measure. Here are 
 the epistles of the Lord ; yea, much rather, here is the 
 Holy Spirit himself thy Teacher, and he teaches the great 
 reahty of redeeming love, with all which can illumine thy 
 understanding, and make thy heart great and worthy." 
 
 THE EPISTLE TO THE ROMANS. 
 
 Written, probably from Corinth, about the fourth 
 year of Nero, a.d. 58. The church in Rome, though at 
 that time of recent formation, was thriving fast in num- 
 bers and religious excellence. Yet, composed of believ- 
 ing Jews and evangelized Gentiles, they needed to be 
 confirmed in the great distinctive truths of the gospel, 
 so as to be preserved from the incipient heresies of the 
 age, and especially the error of the Judaizers, who wished 
 to blend with the Christian system the observances of Mo- 
 saism. In the following review I have abstained from a 
 too minute analysis, as this part of the volume would 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 65 
 
 be speedily enlarged into a disproportionate and unpro- 
 fitable amplitude. The numbers denote the divisions of 
 the Syrian church lessons as in the text throughout. 
 
 1. Inscription. The true apostle himself first obe- 
 dient to the call of grace, then consecrated for the mani- 
 festation of that gospel, which, completing the truth 
 partially made known in the Old Testament, unfolds to 
 the world a fall revelation of its Saviour. Peace and 
 grace the inheritance of the church. 
 
 Christianity already conspicuous at Rome, though no 
 apostle seems as yet to have visited the city. (Acts ii. 
 10 ; xviii. 2.) St. Paul's interest in the welfare of the 
 disciples, and his earnest desire to be among them for 
 their edification : (Acts xix. 21 :) 
 
 2, 3. And for the testimony of the gospel in the me- 
 tropolis of the world : inasmuch as the gospel makes 
 known the way of salvation to man, whether Jew or Gen- 
 tile, and reveals the terms of a sinner's justification be- 
 fore God. Mankind at large, sinning against the internal 
 convictions of truth, are under the condemnation of their 
 divine Judge. This unfaithfulness to primitive truth fol- 
 lowed and punished, in the case of the Gentiles, by judi- 
 cial blindness, infatuation, and abandonment to every 
 species of depravity. 
 
 4. Hence the knowledge, whether of the Gentile phi- 
 losopher, or (especially of) the Jewish doctor, instead of 
 exempting the possessor of it from the penalty due to unre- 
 pented sin, must increase the weight of vengeance when 
 the long-suffering of the just Governor of the universe 
 shall have given place to the era of retribution. Thus the 
 Gentile, who, though destitute of a written revelation, has 
 an interior law in his conscience which he habitually vio- 
 lates, and the Jew, who has received a record of the divine 
 will and dares to disobey it, are equally liable to wrath ; 
 because it is not the mere knowledge of the law, but obe- 
 
G6 PROLEGOMENA. 
 
 dience to it, that can render us approvable at the supreme 
 tribunal. 
 
 5. That the Gentiles were thus responsible, though not 
 then endowed with the written law, shown from the 
 manifest stirrings of a principle within them which 
 prompted many of them to conduct conformable with the 
 precepts of the law ; by the sentiment of conscience, 
 which has always reference to a rule, and by their mutual 
 praise or condemnation of one another's manner of life. 
 
 [This interior law is here represented, not as having 
 been ascertained by the unaided intellect of the Gentile 
 world, proving their independence of the necessity of a 
 direct communication of truth from God, but as having 
 been " written upon their hearts," that is, divinely com- 
 municated ; in itself a revelation, made originally to 
 the patriarchs, (Genesis,) and perpetuated by the general 
 operation of the blessed Spirit (Gen. vi. 3) through the 
 virtual mediation of the all-redeeming Logos. (John i. 
 9, 10.)] 
 
 But if the Gentile, with his great disadvantages, is 
 thus shut up to judgment, what shall the end be of the 
 Jew who even boasts of his pre-eminent privileges, and hves 
 in deliberate transgression ? Religious privileges in them- 
 selves, instead of necessarily saving those invested with 
 them, will only make the condemnation of the disobedient 
 the more tremendous. 
 
 6. Not that the apostle would depreciate the true worth 
 of Israel's privileges : for, though true religion invariably 
 holds its throne within us, the externals of churchman- 
 ship, without an interior principle of spiritual life, hav- 
 ing nothing in them of the essence of religion ; and 
 though on this account the ecclesiastical prerogatives of 
 Judaism could not of themselves insure salvation ; still 
 were they nevertheless of high and solemn value. For 
 example : the presence of the means of grace, and the 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 67 
 
 word which revealed the will of God, that word which 
 remains inviolably true, not only in its promises fulfilled 
 to the faithful, but in its threatenings, which cannot but 
 be executed on the unbeUeving, though he be a Jew. In 
 this must every man concur, he excepted who would blas- 
 phemously deny the divine rectitude in the government 
 of the world. 
 
 But, it is objected, this universal conclusion is too ab- 
 solute ; since there may be some kinds of sin which 
 could subserve the divine glory ; as when, for instance, 
 the Jew made a proselyte of a Heathen by some " pious 
 fraud ;" thus causing the truth of God to be more ex- 
 tensively spread by means of a human lie : — In this 
 case would the Jew be rightly punished ? Undoubtedly, 
 replies the apostle. Such conduct, when slanderously 
 attributed to us Christians, is held up to the execration 
 of all the good. The condemnation of sin, committed 
 by whomsoever, and under whatever pretext, is just. 
 Let the Jew therefore shake off the delusion, so common 
 to his people, that natural descent from Abraham, and 
 even investiture with the external privileges of the theo- 
 cracy itself, can give him an impunity in sin, or an inde- 
 pendence of the mercy which he needs in common with 
 the most abject outcast of Heathenism. 
 
 7. The conclusion rings the knell for all human hope 
 of acceptance with God upon the ground of impunity by 
 privilege, or even by the merit of personal righteousness. 
 The former is a dream, the latter an impossibility. Fallen 
 man cannot work out a righteousness by the deeds of the 
 law, since the clearer his perceptions of its requirements, 
 the more convinced must he be of his inability to fulfil 
 them. 
 
 But in this dumb despair of conscious guilt and help- 
 lessness, the gospel is heard, preaching peace by Jesus 
 Christ, and reveahng " the righteousness of God '* (the 
 
68 PROI^EGOMENA. 
 
 plan of the Deity for restoring us to righteousness ; or, 
 the way in which he acts in making sinners righteous) 
 " from faith to faith." This *' righteousness of God," or 
 this method by which he proceeds in constituting sinful 
 man righteous, is here declared to be " without law ;" that 
 is, an arrangement distinct from law. The function of 
 law is to acquit the innocent only, and to condemn the 
 guilty. But the covenant of grace, witnessed by the 
 prophets and proclaimed fully by the apostles, makes 
 known a way by which God can be just, and yet be the 
 justifier of the ungodly. This is by the mediatorial work 
 of Jesus Christ, by whose propitiatory and vicarious death 
 eternal redemption has been wrought out for us, and free 
 justification become the privilege of all who believe in 
 him. 
 
 This economy of faith, while it magnifies the grace 
 of God, casts down the pride of man ; brings Jew and 
 Gentile to the same level of grateful dependence on the 
 same mercy, and establishes the authority of the law 
 itself by the divine recognition of its claims in that inef- 
 fable Atonement which is the procuring cause of our 
 pardon ; and from the invariable fact, that with forgive- 
 ness there is imparted a principle of spiritual life, by 
 which a man thus reconciled to God, spontaneously aims 
 at obedience to his commandments. 
 
 The existence of a provision for our justification being 
 thus shown, St. Paul next proceeds to exhibit the simple 
 condition on which it is suspended ; namely, faith in 
 Christ. A man partially instructed in gospel truth 
 would naturally conclude, that a basis being laid in the 
 atonement for the pardon of the sins which are past, the 
 terms of our acceptance with the Divine Being would 
 require, not indeed a perfect obedience to the law, which 
 in our fallen state is impossible ; but such an obedience, 
 sincere, though defective, as man can give by agonizing 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 69 
 
 and sustained effort. But the apostle shows that justi- 
 fication, or judicial pardon, is accorded, not to him who 
 worketh, but to him who believeth, whether he be Jew or 
 Gentile ; a truth which he illustrates, not only from the 
 inspired Hnes of David, but from the experience of Abra- 
 ham, who, while as yet in Gentilism, believed, and was 
 justified. 
 
 8. The history of Abraham's justification further am- 
 plified. The grace manifested in him is infinitely free 
 for us, and was exemplified indeed in his case on our 
 account, as a signal light, to show us in what direction to 
 look for mercy. 
 
 9. Results of justification: peace ; access (to the favour 
 and presence of the Deity) ; hope of glory, warranted by 
 the gift of the Holy Ghost, imparting the love of God ; 
 joy, even in affliction, sanctified to our improvement ; a 
 looking for complete salvation, to be conferred by the 
 glorified Redeemer who had first procured it by his death ; 
 meantime, a joyful sense of reconciliation with God. 
 
 10. Extent of the provision for man's justification. 
 (1.) The consequences of the sin of the first Adam ex- 
 tended to the whole race. This manifest in the universal 
 reign of death. (2.) Yet in this relation of headship to 
 the entire race, Adam was the type of the Messiah, the 
 benefit of whose mediation is as extensive potentially, as 
 the disastrous consequences of the first transgression. 
 Thus the demerit of the first Adam brought death ; the 
 merit of the Second wins life. The sentence of condem- 
 nation was caused by a single offence, which nevertheless 
 binds on all the penalty of death ; but the grace shown 
 us in Christ extends to the remission of innumerable 
 offences, and consummates its designs in Life. Through 
 the fall of Adam was established the tyranny of death ; 
 but through redeeming grace, they who become its sub- 
 jects already triumph over death, and are destined to 
 
70 PROLEGOMENA. 
 
 reign in a glorious immortality. Not only are the bene- 
 fits of the atonement virtually co-extensive with the ra- 
 vages of natural evil upon earth, but they are in them- 
 selves infinitely superior to the loss we suffered through 
 the primitive transgression. 
 
 11. The gospel directly opposed to Antinomianism. 
 We have died by sin ; how, then, can we expect life by 
 continuing in it ? Our very baptism, symbolizing as it does 
 our interest and participation in the death of Christ, that 
 death which had been rendered necessaiy through sin, 
 admonishes us to regard the latter with instinctive and 
 immutable abhorrence ; while, in another aspect, it reminds 
 us that, risen with Christ, our congenial element is no 
 longer sin, from which death is inseparable, but holiness 
 and life in the kingdom of grace and of glory. 
 
 For if as believers we have a oneness with Jesus in his 
 death, we have a oneness also with him in his resurrec- 
 tion. 
 
 Besides, the Redeemer's death, in which we whom he 
 then represented also died, has not only thus atoned for 
 sin by realizing the penalty thereof, but, in its moral 
 effects, works in us a death to it. Thus, as the servant 
 when dead is no longer under the authority of his master, 
 so we, having died to sin, can no longer be enslaved by 
 it. These principles are followed, after the manner of 
 the apostle, by a powerful series of exhortations and 
 appeals. 
 
 12. Man considered out of Christ is hopelessly de- 
 praved, and irretrievably condemned ; the moral law, not- 
 withstanding his sinful inability to keep it, having a full 
 claim on his obedience, and being sanctioned with penal- 
 ties to which the sins of every hour render him the more 
 heavily liable. But, united to Christ by faith, he is here 
 said to have died to the law ; that is, he has been set 
 free from its penalty or curse, and is now no longer in 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 71 
 
 servitude to it, as an institution which prescribes the 
 terras of his justification. 
 
 Thus personal faith in the Redeemer changes our status 
 in relation to the divine government ; but besides this, it 
 is accompanied by an internal renovation, the newness of 
 a life consecrated to the service of a reconciled God. 
 
 But this emancipation from the law extends only to its 
 penalty and to its obligations as a means of justification. 
 It is still recognised as a rule of conduct of intrinsic and 
 immutable sanctity and goodness. Applied in its spirit- 
 ual perfection to the conscience, as the apostle shows by a 
 vivid personification of an awakened, but as yet Christless, 
 penitent, it renders us painfully sensible of the obliquities 
 of the mind as well as of the outward conduct, and con- 
 vinces us of sin within and without, but does not, and 
 cannot, reveal the way of salvation. This is the pre- 
 rogative of the gospel. 
 
 13. [If we may take the term "mind" as synony- 
 mous with "spirit;" (compare the Syriac, 1 Thess. v. 
 23 ; Gal. vi. 18 ;) "the mind" and "the flesh" may be 
 considered here as distinguishing the regenerate from the 
 unregenerate state. (John iii. 6, 7; Gal. v. 16 — 25.)] 
 The apostle now describes the blessedness of the man 
 who, in the reception of the gospel, finds the liberty of 
 the children of God ; that liberty procured by the mis- 
 sion and work of the incarnate Son, and an introduc- 
 tion into which is attended by peace of conscience, spi- 
 ritual Ufe, the fruit of the indwelling of the Holy Ghost, 
 whose presence is the pledge of a perfect consummation 
 and bliss for the faithful, both in body and soul for ever. 
 
 14. The regenerate, as being trained for the fruition 
 of this glorified immortality, are now in a condition of 
 spiritual discipline. They are the pupils of a divine 
 Teacher, even the Spirit of truth, who has created, and 
 is maturing within them, the dispositions that belong 
 
72 PROL.EGOMENA. 
 
 to the filial relation to the Deity into which they have 
 heen admitted by adopting grace. Of this relation they 
 have an internal consciousness ; the Spirit bearing witness 
 with their spirits that they are the children of God, and 
 heirs because sons. In the prospect of their great inhe- 
 ritance, the afflictions of time become inconsiderable, 
 while the Spirit of faith enables the believer not only to 
 anticipate his own deliverance from sorrow, but to enter 
 into the import of the prophetic intimations of a coming 
 era, when the universe at large shall be one scene of 
 repose and felicity. 
 
 The gracious work of the Holy Ghost in our sanctifica- 
 tion is further unfolded in the assistance he gives us in 
 prayer. 
 
 15. Characteristics and privileges of the saved. They 
 love God ; they are conformed to Christ ; they realize the 
 saving purposes of the unchangeable Jehovah ; they are 
 such as he designed to glorify, they having obeyed his 
 call and received justification. In this blessed state 
 (their fidelity being always implied) they may, with the 
 utmost confidence, expect the endless joys which have 
 been obtained by the mediatorial death of the unspared 
 Son. Vfhat adverse power shall triumph against the om- 
 nipotence which is at work to save them ? Who shall 
 separate them from the love of a covenant God ? 
 
 But in proportion to the excellency of the privileges of 
 believers, was the distress felt by the apostle on behalf of 
 his Hebrew kindred, who, through unbehef, are accursed 
 from Christ, and for whose salvation he could himself 
 become a sacrifice. 
 
 16. For while the Gentiles, for the possibility of whose 
 salvation he had at first to argue, had, by their obedience 
 to the call of the gospel, become an elect people of the 
 Lord ; the Jews, notwithstanding their ancient preroga- 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 73 
 
 lives, by being disobedient to the heavenly calling, had 
 been rejected and made reprobate. 
 
 Meantime, the purpose of the divine favour to Israel, 
 as such, had not become null ; for the unbeUeving Jews 
 are Israel only in name ; mere carnal descent from Abra- 
 ham not being saving in itself. Of the literal progeny of 
 Abraham, and after him of Isaac, One only became the 
 father of a consecrated people. Nor in the choice or 
 rejection of peoples, in the carrying out of his great de- 
 signs, can the Almighty be thought to entertain an in- 
 equitable partiality, since he has the inalienable right to 
 dispense his bounty (which he is under no obligation to 
 give to any) according to the dictate of his own unerring 
 wisdom. 
 
 17, 18. But in the contemplation of this display of 
 mercy and of justice, we learn the necessity of simple and 
 grateful submission to the terms of salvation enunciated 
 in the gospel. We behold the Gentiles, at the voice of 
 the Son of God, throwing off the blinding bandages and 
 enslaving fetters of Heathenism, and made partakers of 
 the privileges of the dispensation of grace : while Israel 
 after the flesh, practically unmindful of the true nature 
 and conditions of the Abrahamic covenant, and in earnest 
 after the establishment of a self-imaged righteousness, to 
 be won by obedience to the institutes of Mosaism, have 
 fallen short of the inestimable prize. 
 
 19. Contrast of the legal and evangelical righteousness. 
 The one could only be achieved by a meritorious obedi- 
 ence to the primaeval law ; the other is inseparable from 
 salvation by faith. This the privilege of every man, 
 without distinction, as was proclaimed by the Old-Testa- 
 ment prophets themselves. Faith, which has a natural 
 developement in confession of Christ, is preceded by, and 
 dependent on, the manifestation of divine truth to the 
 mind through the gospel ; which, in the purpose of God, 
 
 E 
 
74 PROLEGOMENA. 
 
 is to be made known, not to Israel only, but to the be- 
 nighted races of Gentilism. 
 
 20. But it must be observed, that the rejection of 
 Israel has never been total ; because even already a part 
 of them had beUeved. Nor is the rejection of that people 
 final or irreversible : for the mediatorial reign of the com- 
 mon Saviour places them, like all the other families of 
 mankind, in a state of rehabilitation ; and their literal 
 conversion to Christianity is one of the certainties of the 
 future. Meantime, the hght of the gospel, which had 
 waned away from the unbeheving Jews, had arisen on the 
 Gentiles, to whom their coming restoration wiU be the 
 means of yet greater advantage. 
 
 21. Even now the spectacle of the reprobation of so 
 many of this once-favoured people, is full of impressive 
 interest to believers, as an intelligible admonition to 
 humihty and watchfulness ; while the study of these 
 dealings of the Almighty with our redeemed world, pre- 
 senting as they do a solemn exhibition of his wisdom, 
 rectitude, and mercy, must produce in the thoughtful the 
 profoundest emotions of admiration and gratitude. 
 
 22. Practical exhortations founded on the preceding 
 doctrines. Self-consecration to God. The experience 
 and exemplification of renewing grace. Unanimity and 
 co-operation for the common profit. Love to the breth- 
 ren, sympathy, kindness, placableness. Beneficence to 
 be shown even to enemies. 
 
 23. Submission to secular government. An honest and 
 honourable deportment in hfe. Fulfil the spirit of the 
 moral law in practical benevolence. 
 
 24. 25. Be in earnest to be saved from all sin. Be 
 tolerant one of another as to minor difierences of opinion 
 and observance ; and be seriously careful of making 
 these difierences an occasion or hinderance to true Chris- 
 tian progress. 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. /O 
 
 26. We are bound to observe this mutual forbearance, 
 even should it demand self-denial, thus proving our- 
 selves the true disciples of Jesus. These exhortations to 
 mutual forbearance and brotherly communion, obhgatory 
 on Christians through all time, had a special bearing on 
 the circumstances of the Roman church, consisting as it 
 then did of converted Jews and Gentiles. AVith an eye 
 to this state of things, and to prevent the evil effects of 
 national prejudices, the apostle points both parties to 
 Jesus Christ as the centre of their union, and affirms, 
 that his personal ministry on earth, though confined to 
 the Jews, did, nevertheless, (by calling into existence the 
 Christian church originally composed of converted Jews, 
 and appointing of their number his ministers and apos- 
 tles for the evangelization of the Gentiles,) lay the basis 
 for the fulfilment of the promise to the patriarch Abra- 
 ham, that in his seed all the families of the earth should 
 be blessed. Thus the Jew has a claim on the respect of 
 his Gentile brother of no ordinary power, while the Gen- 
 tile can demonstrate his joint interest with the Jew in the 
 privileges and blessings of redemption. 
 
 27. The apostle expresses his personal esteem for the 
 brethren at Rome, and enters into certain details on his 
 own ministerial movements, and his projected visit to 
 themselves. 
 
 28. The commendation of the deaconess, who brings 
 the document. Various salutations, counsels, and encou- 
 ragements. The epistle concludes with a solemn and 
 beautiful doxology and benediction. 
 
 THE FIRST EPISTLE TO THE CORINTHIANS. 
 
 A CHURCH had been founded by St. Paul, in Corinth, 
 the highly civiHzed, but depraved, metropohs of Achaia, 
 about the year 5 1 . (Acts xviii.) This fiirst epistle was 
 written about six years after, from the city of Ephesus. 
 E 2 
 
76 PRQLEGOMENA. 
 
 1. Introduction. Unity and blessedness of the saints. 
 The graces of the church, a subject of thankfulness to the 
 apostle, and of hope for futurity ; yet were they in peril 
 of suffering loss by a tendency to partisanship and schism. 
 St. Paul disclaims the homage of a party. 
 
 2, 3. Christ crucified, — that theme of opprobrium to 
 the Jew, and of contempt to the Gentile, — the great sub- 
 ject of apostolic preaching ; the rally ing-word of the 
 faithful. The world is scandalized by the cross, and the 
 church saved by it. The simplicity of the apostle's 
 preaching contrasted with its mighty effects, demonstrates 
 a divine presiding power, which wields the gospel as its 
 instrument for human salvation. The Christian theo- 
 logy, however, is replete with the highest mysteries of 
 wisdom ; they were given by revelation to the apostles, 
 and communicated by them to the disciples, according to 
 their capacity and advancement in the spiritual life. 
 
 4. But the differences and divisions which reigned 
 among the Corinthians, had restrained St. Paul from in- 
 doctrinating them with the higher teachings of the faith. 
 He remonstrates with them. The true foundation had 
 been laid by his ministry, but it was possible an unworthy 
 and perishable superstructure might be reared upon it by 
 others. 
 
 5. The guilt and punishment of interfering with the 
 completion of the spiritual temple. Humility and self- 
 distrust inculcated. ' The folly of sectarian contractedness 
 of mind, when all the intellect of the church, and the 
 entire provisions of the covenant of grace, are intended 
 for our profit in common. The true point of view in 
 ^hich the apostles would be regarded : all their faculties 
 i|ere derived from, and dependent upon, Christ ; they 
 themselves were but the servants and stewards of the 
 Lord, and solemnly alive to their great responsibihty. 
 
 6. Hence, to have their names made the mere ensigns 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. // 
 
 of party, could not but be grievous to them. Such dis- 
 tinction no part of their destiny. Their experience was 
 that of abasement and suffering. He reminds them of 
 these truths from a principle of parental affection. 
 
 7, 8. After speaking of the mission of Timothy, and of 
 his own contemplated visitation, the apostle proceeds to 
 his judgment of a notorious cause of scandal in the church 
 at Corinth, in the fact, that a member of it had contract- 
 ed marriage with his own mother-in-law. The apostolic 
 sentence upon this offender. An earnest exhortation to 
 the church, redeemed by the sacrifice of Christ, to cleanse 
 itself from moral defilement ; and, without affecting a 
 misanthropic seclusion from human society in general, to 
 discountenance, nevertheless, the irregular conduct of lax 
 professors, by entirely abstaining from communion with 
 them. 
 
 9. Adjudicature and decision of their occasional differ- 
 ence, to be sought in the courts of the church, rather than 
 at the Heathen tribunals. Competency of the church to 
 arrange these matters. These quarrels were disgraceful to 
 themselves, and a cause of scandal in the eyes of the world ; 
 inasmuch, too, as they involved injustice on one side, they 
 compromised the religion of the parties engaged in them, 
 and endangered their very salvation. Yet, the faithful 
 warning given here is joined with the encouragement to 
 aspire to a more hopeful state, from the consideration of 
 what grace had already effected in some of them. 
 
 10. Against sensuality: — a most solemn exhortation. 
 
 11. Counsels respecting the married life. While the 
 position of the church at that time rendered celibacy not 
 inexpedient, the marriage-bond already subsisting, though 
 between Christian and Heathen, was to be regarded as 
 inviolate. 
 
 A Hebrew convert should not be required to renounce 
 the external prerogatives of the Abrahamic vocation, nor 
 
78 PROLEGOMENA. 
 
 a Gentile to conform to the peculiarities of Judaism. The 
 essence of religion does not exist in these things ; neither 
 is it identified with secular freedom or servitude, as such. 
 The slave and the freeman, if numbered with the saved, 
 are on one moral elevation as the ransomed servants of 
 Christ. 
 
 12. The advices relating to celibacy and marriage are 
 here amplified, and applied to specific cases. 
 
 13, 14. We are to regard the conscientious scruples of 
 our fellow-disciples, even though it shall demand of us 
 the exercise of habitual self-denial. This principle is 
 exemplified with respect to the feeble-minded view which 
 some took of eating of the flesh of animals slaughtered at 
 the Heathen altars. This, though in itself a matter of 
 indifierence, might nevertheless exercise a perverting 
 effect on the conscience of the weak, so as even to lead to 
 their final undoing. Alarming intimation of the power 
 of human influence, which in such instances may render 
 even redemption itself of no avail ; hence the reckless in 
 these matters are in danger of sinning at once against the 
 soul and its Saviour. 
 
 St. Paul is led to assert, against the detractions of an 
 adversary at Corinth, the validity of his apostleship, and 
 his right to the temporal support which is due from the 
 church to those who serve it in the ministry ; but a right 
 that, in the case of the Corinthians, he had reasons for 
 placing in abeyance. But to this forbearance he attached 
 no merit : for he preached the gospel in obedience to an 
 inward conviction of obligation, in the fulfilment of which 
 he laid himself out in manifold efforts and appliances 
 to gain men of every class ; while, in securing his own 
 salvation and obtaining the crown of life, he used the 
 most strenuous effort, and submitted to every sacrifice. 
 
 15. The subject of meats sacrificed to idols resumed. 
 In exhorting these Christians of Corinth to abstain from 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 79 
 
 participating in whatever would give countenance to the 
 idolatry of the masses around them, St. Paul shows that 
 their privileges of baptism and the Lord's supper would 
 not (as seems to have been inculcated by some false 
 teachers) counteract the ill effect, either in themselves or 
 others, of their having fellowship with sin ; for example, 
 attending an idol temple, and joining there in a feast on 
 a sacrifice offered to the demon gods. To prove this, he 
 reminds them of the case of the Israelites, baptized with 
 Moses in the cloud and the sea, and partakers of the 
 spiritual bread and the water of the mystic rock ; but who, 
 for participating with idolaters, were left to perish in the 
 desert. Hence they were to be careful, and to confide in 
 the Lord for strength to resist temptation. 
 
 16, 17. Be entirely separate from idolatry. To partici- 
 pate knowingly in its observances, is to be identified with 
 it. In this case our communion with Christ is at an end. 
 The two systems cannot coalesce. Meat offered for sale 
 might be bought without questioning whether it had been 
 slain by the knife of the Heathen priest. In hke man- 
 ner, food spread before you at a domestic feast might be 
 eaten. But where a notification was given that the one 
 or the other had been consecrated at the altars, the Chris- 
 tian could not dare to partake, were it only for the sake 
 of others. We are not to insist on our own liberty, where 
 others may be benefited, and God glorified, by our self- 
 denial. This was the apostle's personal rule, which he 
 recommended to their own imitation. 
 
 Here begins a series of instructions on certain pro- 
 prieties in their public religious services, which had been 
 more or less infringed among them. The first relates to 
 the personal appearance of those who prayed or prophe- 
 sied in the assembly. The men had begun to ofiiciate 
 with the head covered with a cap or turban, or veiled 
 with a tallith, after the manner then recently introduced 
 
80 PROLEGOMENA. 
 
 into the synagogue, and continued among tlie Jews to our 
 own time. The women, on the contrary, who (during those 
 years which intervened between the first opening of the 
 gospel dispensation and the completing of the provisions 
 for the perpetual edification of the church, in the full 
 canon of inspired scripture and the estabhshment of a 
 regular ministry) were, in common with men, made 
 recipients of the prophetical gifts of the Holy Ghost, and 
 spoke as moved, by him, now prayed or prophesied with 
 the head uncovered, thereby violating the long-settled 
 notions of propriety, and exhibiting a resemblance in this 
 particular either to persons of immoral life, or to the priest- 
 esses in the Heathen temples. But this unusual habit 
 was not only counter to the received usages of society, 
 but to a beautiful symbohsm of nature itself. The 
 veiled brow was also the emblem of the virtuous and 
 honourable subjection of the wife to the husband. For 
 the divine law of subordination by which man is sub- 
 jected to Christ, and Christ himself, in the mediatorial 
 economy, to God, gives the husband a relative superiority 
 to the wife. The adulteress was punished by being de- 
 prived of the tresses of her head. But the Christian 
 woman who unveiled her head in public, reduced herself, 
 in the eyes of the Heathen, to the same appearance of 
 dishonour. But recognising the principle of subordina- 
 tion to her husband, she should be veiled in the assem- 
 bly, having the token of power or authority on her 
 head ; and that not merely from acquiescence with human 
 custom, but religiously, and in the faith of unseen spec- 
 tators, in the presence of celestial spirits in the temple of 
 the Lord. (Heb. i. 14 ; Isai. vi. ; Eccles. v. 6 ; 1 Peter 
 i. 12; Rev. iv. 4 — 6.) This relative subordination does 
 not imply an essential or natural inferiority in the wife ; 
 for both husband and wife are equally dependent on the 
 divine mercy. 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 81 
 
 Another cause of deterioration arose from their irregular 
 and unwarrantable practices in the celebration of the 
 Lord's supper. Though assembled under the same roof 
 for this expressive manifestation of Christian unity, they 
 allowed the spirit of partisanship to unfold itself in the 
 formation of sections or coteries, (polaguthcy "dividings,") 
 each of which communicated apart from the others. At 
 the same time the sacrament of the holy supper was 
 profaned, by being joined with, or made the conclusion 
 of, a social feast, each person bringing his own viands to 
 the place of assembly ; by which practice it often occurred 
 that the poorer members sat in hunger, while the rich 
 were enjoying a plentiful repast. [Observe the reference 
 in this paragraph to the Christian Sunday.] 
 
 The apostle, having rebuked this unseemly custom in 
 decisive terms, proceeds to point out the true import of 
 the Lord's supper. It is not an ordinary social repast, 
 but a rite which sets forth a divinely appointed and per- 
 petual memorial of the atoning death of the Lord Jesus, 
 and that through all the ages of time till his advent in 
 glory. In the bread we are to discern the Lord's body ; 
 in the cup, the New Tetsament in his blood. The 
 worthy improvement of this privilege will require, there- 
 fore, a composure and thoughtfulness of mind to which 
 the habits now reproved were altogether unfriendly. They 
 had already felt their injurious effects, and were now 
 earnestly warned to abandon them. 
 
 18 — 22. Those were the days of p^apto-jaara, "the 
 miraculous gifts of the Holy Ghost;" by which, as by a 
 divine signature, the gospel dispensation was fully and 
 finally authenticated. With these preternatural faculties 
 of prophecy, healing, speaking, and interpretation of lan- 
 guages, &c., several members of the congregation at 
 Corinth had been endowed. But such gifts, in them- 
 selves, distinct from the sanctifying graces of the Holy 
 £ 5 
 
82 PROLEGOMENA. 
 
 Spirit, had not been so received as to have improved the 
 dispositions of some of the parties intrusted with their 
 exercise. Through the infirmity of human nature they 
 had been perverted, so as to have become the cause of 
 self-exultation in some, and of envy in others. He who 
 was greatly gifted despised him who had received no spi- 
 ritual power, or one inferior to his own. Against this 
 odious state of things St. Paul next directs his discourse. 
 After reminding them of their debt to divine mercy, in 
 the contrast of their former with their present state, and 
 laying down as a principle, that the prophetic spirit was 
 given to the church as a witness of the Messiahship and 
 divinity of the Saviour, he shows, that as all those gifts 
 were alike divine, being each communicated by the Holy 
 Spirit himself; and that as they had been distributed 
 solely according to his sovereign will, the recipients of 
 them stood upon the same level, equally and aUke obli- 
 gated to grace. Among such, pride and self-glorification 
 should be utterly unknown. The sinfulness of their dis- 
 sensions on this subject became more apparent, by the 
 consideration that these gifts had been bestowed in such 
 a manner as to prove that the church was one body or 
 living system, and ought therefore to have led them to 
 cultivate oneness of spirit ; whereas, their conduct had 
 rendered what presented the greatest motive to una- 
 nimity, a cause of alienation and strife. Moreover, that 
 very disposition of love, of which they had proved 
 themselves so unmindful, is in its own nature more 
 intrinsically excellent than gifts or achievements the most 
 brilliant or ostentatious. This leads to the apostle's 
 sublime eloge of love, with the exhortation to follow after 
 it. And, with regard to the gifts of the Spirit, if they 
 were emulous of them, they should desire such as would 
 tend most eff'ectually to the common edification. This is 
 illustrated by a comparison between the benefits attend- 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 83 
 
 ing discourses in the congregation in unknown languages, 
 and the exercise of the gift of prophecy ; the latter term 
 describing not only predictive oracles, but the oral com- 
 munication of Christian instruction in general. Then 
 foUow rules and precepts for the better regulation of this 
 branch of their religious services. 
 
 23. Whether from Sadducaic or Epicurean teaching, 
 sceptical difficulties had perplexed the minds of some of 
 the Corinthian Christians on the subject of a future 
 resurrection of the dead. St. Paul here addresses him- 
 self to the removal of these doubts : first, identifying the 
 doctrine of the resurrection essentially with the gospel 
 itself; next, affirming the incontrovertible fact of the 
 resurrection of Jesus, and some of the physical evidences 
 by which it had been authenticated. Thus the resurrec- 
 tion of the dead is possible, and is already proved. If 
 the dead cannot be raised, then Jesus cannot have risen, 
 the gospel is a system of falsehood ; the confidence of the 
 believer, the fidelity unto death of those who had already 
 died in the faith, and the all-enduring constancy of living 
 Christians, are equally in vain. 
 
 24. But Christ has risen ; and his resurrection is the 
 pledge and exemplar of our own. He is our federal head, 
 the new Chief of our race. His redeeming work is des- 
 tined to abolish the reign of death brought by the trans- 
 gression of the first Adam, and to achieve the literal 
 restoration of immortality. This will be the crowning 
 act of his mediation. 
 
 25. Again : the resurrection of the human body will 
 be but an effect of the same divine power which is already 
 displayed in the productions of the natural world. The 
 reviviscence of vegetable forms before our eyes, as well as 
 the creation of animated nature, and the magnificent 
 spheres of the heavens, at the first, all attest the existence 
 and activity of His power to restore the wasted frame of 
 
84 PROI^EGOMENA. 
 
 man from tlie grave, whose will respecting it has been 
 already so clearly revealed in the words and works recorded 
 in the gospel. And as to the objection of the philoso- 
 phers, that a resurrection could not be desirable, on 
 account of the inherent incompatibihty between a spi- 
 ritual nature, Uke the mind, with inert and perishable 
 matter, the apostle shows that the bodies of the saved 
 will be hereafter invested with such attributes of incor- 
 ruptibleness, power, and splendour, as will render them 
 fit companions of the sinless spirit. The believer, then 
 fully saved, will be transformed into the likeness of the 
 incarnate God. 
 
 Such surpassing blessedness is not only to be the por- 
 tion of the holy dead, but of the faithful also who shall 
 be alive at the advent of the Lord. In the steadfast 
 expectation of these great realities, the Christian already 
 triumphs over death. 
 
 This whole discourse on the certainty, the nature, and 
 the time of the final change and glorification of the saved, 
 is deHvered with a solemn grandeur of language, possible 
 only to a man divinely inspired. 
 
 26, 27. Directions on the contemplated bounty of the 
 church, for the distressed Jewish Christians in Palestine. 
 The apostle's personal movements. Counsels to fidelity, 
 unanimity, and order. Salutations. He who loves not 
 the Saviour, is accursed. 
 
 SECOND EPISTLE TO THE CORINTHIANS. 
 
 This was written from Macedonia, about a year after 
 the date of the first epistle, and was sent to Corinth by 
 the evangehst Titus. Compare 1 Cor. xvi. 8 ; Acts xix. ; 
 2 Cor. i. 8 ; Acts xx. 1, 2. 
 
 1 . The salutation of grace and peace. Devout breath- 
 ings of a mind alive to the sorrows and consolations of 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 85 
 
 the church. Our discipline of grief and joy is designed • 
 to be sanctified to each other's edification. This, too, is 
 an element in the communion of the saints. 
 
 2. Recent painful exercises in Asia. St. Paul's assur- 
 ance of the conviction entertained by the Corinthians of 
 his apostolic integrity, and the godly and inviolable sin- 
 cerity of his intentions regarding them. 
 
 3. He now passes to the particular case of the offender 
 at Corinth, which had caused him and many of them- 
 selves so much anxiety, and affirms the sentence of abso- 
 lution. 
 
 4. The progressive triumphs of the gospel through the 
 agency of the apostolate. Results of its administration, 
 — endless life, or perdition. Superhuman character of 
 the work. The apostles spoke directly from God. Those 
 to whom he was then writing, living witnesses of the 
 divine energy attending their word. 
 
 5. The authority and qualifications for this work of 
 divine origin. Its transcendent excellency set forth by 
 a contrast with the ministry of the law. 
 
 6. Entirely devoted to their work, the apostles laboured 
 to accomplish the charge graciously intrusted to them ; 
 in giving full manifestation to that truth whose judicial 
 concealment leaves the soul of man in hopelessness, and 
 that because it is the gospel only which brings the know- 
 ledge of a Saviour. 
 
 7. The true evangelist bears an inestimable treasure in 
 an earthern vase. But the grandeur of the effects pro- 
 duced by the gospel, proves so much the more clearly 
 its divine origin. The apostles, in pursuing their great 
 career, were conscious of the presence of their Lord to 
 sustain and render them triumphant. Their devotion 
 to the cause of Christ universal and unending. Their 
 wasting labours were accompanied by th^ presentiment 
 and expectation of martyrdom ; yet an interior Hfe was 
 
86 PROLEGOMENA. 
 
 unfolding its supremacy within them, and uplifted them 
 already over affliction and the grave, in enabhng them 
 to identify a personal relation to eternity and glory. 
 
 8. These anticipations of immortal life were attended 
 also by a profound conviction of responsibility. The tri- 
 bunal of Christ is before them and all men. 
 
 9. Their strenuous efforts, with these prospects, to 
 save souls, encouraged and animated by a sense of the 
 boundless love of Christ, as Redeemer of all men ; and of 
 love to Him who had an illimitable right to their devoted 
 service. They no longer existed for any other end. The 
 glorious truth of the gospel now possessed them, and the 
 God from whom it comes had commissioned them to 
 make it manifest. 
 
 10. The true nature of the evangelic ministry, and the 
 substance of the good tidings it makes known, stated in 
 terms few, but solemn and comprehensive. Exhortation 
 to the immediate and full improvement of the day of 
 grace : and to such as were engaged in the agencies of 
 the gospel, to a self-denying, enduring, and laborious 
 fidehty. 
 
 1 1 . To the church : Show that you appreciate such a 
 ministry. Be separate from the world. Be in earnest 
 for the better portion, the blessedness unveiled in the 
 promises of God ; and prove your interest in them by 
 their sanctifying power in your life. 
 
 12. The apostle expresses the consolation which the 
 proved repentance of the Corinthians had given him. 
 Characteristics of genuine penitence. St. Paul's happi- 
 ness in their full reconciUation. 
 
 13 — 15. Details on the contribution for the distressed 
 saints at Jerusalem. The conduct of the Macedonians 
 worthy of imitation ; above all, the divine example of the 
 Redeemer higaself. The church at large to cultivate 
 a cheerful and spontaneous beneficence. The brethren 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 87 
 
 accredited to the Corinthians for the accomplishment of 
 the present work of charity. Practical suggestions for 
 carrying it into effect. 
 
 16. St. Paul now proceeds to vindicate his apostleship 
 against certain doubts which had been propagated against 
 it by an adverse party at Corinth. He asserts the pos- 
 session of a judicial power to demonstrate it, which he 
 would nevertheless prefer to keep in abeyance. In this 
 he intimates a contrast between the dispositions of him- 
 self and his antagonists. Corinth was within the limit 
 of the continually widening sphere of his ministerial 
 labours. His aim was the divine approval, and if he 
 gloried he would glory in the Lord. 
 
 17. In the statements he was about to make he did 
 violence to his own sense of Christian dignity, that they 
 might be disabused of the prejudices excited against him 
 by unworthy men, and which they could entertain only 
 to their own spiritual disadvantage. Had his opponent 
 preached the truth, and proved himself a genuine minis- 
 ter of the Christian dispensation, their reception of him 
 would have been commendable; but even then Paul 
 would have had the greater claim on their attachment. 
 He held rank with the most eminent of the apostles, and 
 had gratuitously preached the gospel at Corinth ; not 
 only to show his own disinterestedness, but from a prin- 
 ciple of love to them in protecting them from the rapa- 
 city of those who would have taken advantage of the 
 circumstance of the apostle's receiving money, to make a 
 prey of them. Such designing deceivers are ministers of 
 Satan. 
 
 18. St. Paul now shows, not only his equality with 
 these Jewish disturbers of the church, but his superiority 
 to them ; not merely in labours and sufferings, but in 
 having received peculiar revelations, and having been 
 made the subject of a mysterious rapture into the hea- 
 
88 PROLEGOMENA. 
 
 venly world. In connexion with these events he men- 
 tions some of the dealings of divine providence and grace 
 in the discipUne of his own soul. In alleging the evi- 
 dences of his apostleship, he appeals to the miraculous 
 credentials with which he had authenticated his mission 
 among them : for he had made the same proof of his 
 ministry at Corinth as in other churches ; dealing with 
 them as with similar communities, with the difference that 
 he uniformly refused to receive any thing from them. 
 
 19. In having so fully discussed this painful subject, 
 he had laboured to create a better understanding between 
 himself and them ; so as that, when he should visit 
 Corinth, his intercourse with them might not be afflic- 
 tive. Nevertheless, were the obstacles which had mili- 
 tated against the peace of the church unremoved, be 
 would then be constrained, by fidelity to his apostolical 
 trust, to exercise those judicial prerogatives and powers, 
 with which he had been supernaturally endowed, as an 
 ambassador of the Lord. He fervently exhorts them to 
 adopt and persevere in the better course, and pronounces 
 upon them the plenary benediction of the new covenant. 
 
 THE EPISTLE TO THE GALATIANS. 
 
 Compare Acts xvi. 6, cir. a.d. 53 ; Acts xviii. 23, cir. 
 A.D. bQ. The Epistle was probably written between 
 these two dates, (compare chap. i. 6,) and from Corinth 
 or Ephesus. 
 
 1. The inscription indicates the true source of the 
 apostolic authority ; and the salutation, the great privilege 
 of the church. All the faculties and blessings we have 
 received, are to redound to the honour of the Divine 
 Benefactor. Distress of St. Paul at the perversion of 
 these churches to a counterfeit gospel. To tamper with 
 the immutable truths of Christianity is to incur the divine 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 89 
 
 anathema. The true apostle rises above the fear of man, 
 and acts as the legate of the Almighty. 
 
 2, 3. History of events which prove that St. Paul had 
 not derived his ministerial powers from the other apostles, 
 nor exercised them in fealty or subordination to them. 
 Hence, his preaching, like theirs, conveyed a direct com- 
 munication from the divine Head of the church, and bore 
 a character of the highest authority. 
 
 4. The consequent folly and guilt of the Galatians in 
 swerving from truth so divinely authenticated. 
 
 5. The matter being so brought before them, the apos- 
 tle, having proceeded to unfold more at large the true 
 doctrine of the justification of man before God, expostu- 
 lates with them on account of their unfaithfulness to it. 
 Justification by faith, which has been the way of salva- 
 tion for lost man from the beginning, exemplified in the 
 case of Abraham. There is no other way of obtaining 
 pardon ! The broken law of God accurses aU who have 
 not taken refuge in the redeeming work of Him who was 
 made a curse for us. 
 
 6. The intermediate or ectromatal dispensation of 
 Moses did not nullify the covenant of grace (made in 
 efiect with Adam after the fall, and) ratified with Abra- 
 ham ; but served to prepare the way for the more full 
 developement of that covenant in the gospel day. 
 
 7. A survey of our glorious privileges as the adopted 
 sons of God, through Christ, sets in a stronger light the 
 infatuation and wickedness of losing them by lapsing 
 from the faith. 
 
 8. 9. Apostohc reproof. Allegorical contrast between 
 the servile institute of Moses, and the free and ennobling 
 dispensation of the gospel. Exhortation to fidelity to the 
 privileges of the latter. Circumcision, the signature of 
 Judaism, involves an obligation to the observance of all 
 its peculiar requirements. 
 
90 
 
 PROLEGOMENA. 
 
 10, 11. The gospel, the dispensation of the Holy 
 Spirit, "who actuates the true believer in Christ, makes 
 him free from the depraved propensities of the carnal 
 mind, and sanctifies his dispositions and hfe. A test of 
 one's own Christianity. 
 
 The duty of mutual care, combined with personal vigi- 
 lance and humihty. The hearer of the gospel is to con- 
 tribute towards the support of the preacher. Solemn 
 motives to beneficence in general, and kindness to our 
 fellow-disciples in particular. The sum : all externals are 
 adventitious ; and in and by themselves worthless, because 
 they cannot efiect the interior renovation needed by our 
 nature itself. The atoning work of the Lord Jesus Christ 
 is an imperishable reality ; and the basis of the behever's 
 final, exclusive, and triumphal confidence. That all-sur- 
 rendering confidence sanctifies, and brings to the church 
 repose and blessedness. 
 
 THE EPISTLE TO THE EPHESIANS. 
 
 This is a pastoral circular, primarily intended, not 
 only for the Christians of Ephesus, but for the Laodicean 
 and other churches. It appears to have been written at 
 the time of St. Paul's first captivity at Rome, (iii. 1, 13 ; 
 iv. I ; vi. 20,) and dehvered at Ephesus by the evangelist 
 Tychicus. 
 
 1 . Fervid expression of affection for the church, (Acts 
 XX. 1 7, 38,) and of gratitude to the God of their common 
 salvation, to whom, for his eternal design of mercy, the 
 means of its being accompHshed, in the redeeming work 
 of his Son, the measures in which it has been hitherto 
 carried into effect in the pardon, sanctification, and in- 
 struction of the faithful ; and in that perfect consumma- 
 tion of good to be inherited by them in the new creation, 
 all glory for evermore belongs. Survey of the common 
 and ordinary experience of those who are saved ; they 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 91 
 
 hear the gospel of Christ, they helieve in him, and are 
 thereupon renewed by the Holy Spirit. 
 
 2, 3. Such a work of grace having been begun in the 
 history of the Ephesian believers, St. Paul records his 
 prayerful anxiety for their growth in the spiritual life. 
 The majesty and sufficiency of Christ, and his relation to 
 the church. Review of our obligations to the mercy of 
 which he is the administrator. How we are saved. Sal- 
 tion entirely of grace ; provided equally for Jew and 
 Gentile, who, in and through the one Mediator, are admit- 
 ted alike to the advantages resulting from reconciliation 
 with God. 
 
 4, 5. Believers, whether Jew or Gentile, form one 
 communion, and are being builded into an eternal temple 
 of the Deity. 
 
 The apostle now expatiates on those unfolding pur- 
 poses of the divine mind for the evangelization and salva- 
 tion of the Gentiles, towards the accomplishment of 
 which he had himself been invested with the responsibi- 
 lities of the apostleship. The designs of Jehovah for 
 the restoration of mankind by Jesus Christ a source 
 of perpetual instruction (not only to man upon earth, 
 but) to the most dignified orders of the celestial world. 
 Magnificent conceptions of our privileges in Christ, em- 
 bodied in the sublimest strains of intercession and praise. 
 
 6. Thus called to a holy and everlasting communion 
 with God and his saints, we are admonished to seek with 
 diligence its realization, avoiding whatever is opposed to 
 it. The whole economy of grace both typifies and tends 
 to this beatific oneness. It was the object of the Re- 
 deemer's abasement and exaltation, and the end contem- 
 plated in all the provisions he has made for his church. 
 We are cautioned against uncertain and deceptive theories, 
 and exhorted to cleave steadfastly to Christ, the living 
 head of the body of the saved. 
 
92 PROLEGOMENA. 
 
 7. An entire alteration in the moral habits of the 
 inward and outward life would not fail to distinguish all 
 of them who had really received the gospel, from the 
 benighted and corrupt masses of Gentihsm. 
 
 8, 9. Admonitions and exhortations grounded on this 
 principle. 
 
 10. Relative duties : husbands and wives. A won- 
 drous and affecting view of the union existing between 
 the Redeemer and his church by the analogy of this rela- 
 tionship. Parents and children. Masters and servants. 
 
 1 1 . Apostolic exhortation : the alarum, the foe, the 
 armour needed, the manifold prayer with which the con- 
 flict is to be urged. Intercession requested for the writer. 
 The mission of Tychicus. Benediction. 
 
 THE EPISTLE TO THE PHILIPPIANS. 
 
 A.D. 62. Towards the close of the apostle's captivity 
 at Rome. 
 
 1. Salutation to the ministers and members of the 
 church, whose spiritual welfare was the daily theme of 
 the writer's supplication and thanksgiving, while his 
 prayer for their progress and fruitfulness in true piety 
 was animated by the conviction that their perseverance 
 and full salvation were in accord with the purpose of 
 God. 
 
 2. Adverting to his own condition as a prisoner, he 
 shows that the cause of the gospel was even then being 
 advanced rather than retarded by his captivity. The 
 word of salvation was made known more widely. Preach- 
 ers had become numerous ; and though some acted with 
 sinister purposes, yet the very annunciation of the truth 
 was a cause of rejoicing. As to himself, he contemplated 
 the alternative of life or martyrdom, then pending in 
 his case, with a tranquil expectation of that higher beati- 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 93 
 
 tude to which death would conduct him, or of days 
 prolonged on earth in the service of his Lord. But 
 feeling persuaded that his life would be spared for the 
 further edification of the church, he anticipates the time 
 when he should see them again. He exhorts them mean- 
 time to aim at a conformity of conduct with the gospel, 
 and to united and fearless efforts for its advancement. 
 
 3. The self-denying spirit of love and humility in 
 which this duty was to be carried out, is illustrated by 
 divine views of the voluntary abasement and sacrifice of 
 the Lord Jesus Christ, and of his subsequent exaltation. 
 
 4. The grace which would enable them to attain this 
 state of character was already being given them by the 
 inworking of the Holy Spirit ; for their own salvation, 
 therefore, and for that of the benighted multitudes 
 around them, the Christians of Philippi were to be prac- 
 tically in earnest. 
 
 .5. St. Paul now cautions them against the Judaizing 
 error which was producing such deadly effects in many of 
 the early churches ; and exhibits in his own experience 
 and history an example of entire abnegation of all confi- 
 dence in personal advantages, or rehgious prerogatives 
 and observances, and of a perfect trust in the meritorious 
 work of the redeeming God, and a full surrender of him- 
 self to be conformable to him in life, in death, and in 
 the resurrection to come. 
 
 6. The apostle's ceaseless effort after perfection. He 
 is enabled to propose his own conduct for the imitation 
 of his fellow-believers. Portraiture of carnal professors ; 
 their terrible doom. The true teaching of the Holy Spi- 
 rit will excite in us all aspirations after entire sanctifica- 
 tion. The faithful are members of a supernal commu- 
 nion, and have the prospect and presentiment of a 
 glorified immortality. 
 
 jHence the present duties of cheerful perseverance. 
 
94 PROJLEGOMENA. 
 
 unanimity, and mutual help ; of thankfulness, self-pos- 
 session, and prayerful dependence on God, with which is 
 connected the promise of a perpetual and all-sustaining 
 peace. 
 
 7. ReHgion elevates and ennobles us. We are called 
 to the attainment of high moral excellence. St. Paul 
 then speaks of the practical love of the Philippians in 
 ministering to his necessities, and concludes the epistle 
 with thanksgiving to God, and benedictions on his 
 church. 
 
 THE EPISTLE TO THE COLOSSIANS. 
 
 By comparing chap. iv. 3, 15, with Eph. vi. 22, Col. 
 iv. 17, Philem. 10, and Col. iv. 9, it becomes apparent 
 that, like the foregoing, this Epistle was written at the 
 time of St. Paul's captivity in Rome. 
 
 1. Inscription and salutation. Devout feeUngs of the 
 apostle on having become acquainted through Epaphra 
 with the spiritual prosperity which had attended their 
 reception of the gospel. 
 
 2. The habitual prayer of St. Paul for their advance- 
 ment in knowledge, wisdom, rectitude, and beneficence ; 
 with a strength to do and to endure, and with minds 
 pervaded with eucharistic gratitude for the inestimable 
 blessings and hopes of Messiah's kingdom. The God- 
 head, majesty, and mediatorial sufficiency of the Lord 
 Jesus Christ. 
 
 3. The Christians of Colosse, who knew by experience 
 his power to save, are exhorted to persevere in the faith 
 of the gospel, with the ministration of which the writer 
 had been intrusted, and which, while it dispels the igno- 
 rance of God that had overclouded the mind in past ages, 
 makes known to us the riches of his grace, and brings 
 to the beUever an especial interior revelation of the 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 95 
 
 Saviour, and, with him abiding in the soul, the assurance 
 of future blessedness. To bring every human being to 
 the participation of this good, the great design of the 
 apostolic institute. St. Paul's concern for their salvation 
 in particular, and for the spiritual prosperity of their 
 own and the sister church of Laodicea. 
 
 4. Exhortations and cautions to the same effect. He 
 who is united abidingly to Christ, is independent of the 
 world ; for in him the only Saviour is a divine plenitude 
 of good. That Saviour has satisfied the claims of justice 
 for us, and triumphed over our foes. 
 
 5. These Gentile believers are hereupon exhorted to be 
 on their guard against the devices of the false teachers 
 around them, and against any doctrines which seduce 
 them to the practice of the formalities of Judaism, the 
 Platonic homage to demons, or the useless mortifications 
 of the Pythagoreans, all of which were adverse to the 
 spirit and design of the gospel revelation. 
 
 6. 7. Our experimental interest in Christ will be proved 
 in the heavenward tone of our dispositions. The re- 
 newed life tends upward. If we have life in Christ our 
 affections will make their home on high, because He is 
 there. It is this which makes true piety so inexplicable to 
 the man of mere sensualism. But at the last advent the 
 mystery will be solved. What the unbehever now denies, 
 because he cannot see it, will then have visual demonstra- 
 tion. But every one who has this solemn hope of glori- 
 fication with the sons of God will be anxious to be made 
 altogether meet for it by being cleansed from all filthiness 
 of the flesh and spirit, and being renewed in the moral 
 image of the Lord. Practical exhortations to mutual 
 love, and efforts for the common edification ; to the fulfil- 
 ment of the relative duties ; to prayer and intercession ; 
 and to watchful endeavour for the conversion of the 
 unsaved. 
 
\ 
 
 96 PROLEGOMENA. 
 
 f 
 
 FIRST EPISTLE TO THE THESSALONIANS. 
 
 The gospel was first preached in the city of Thessa- 
 lonica about a.d. 52 or 53. See Acts xvii. This is 
 considered the earHest of St. Paul's Epistles, It was 
 written when the church, then but recently founded, was 
 suffering persecution. 
 
 1. Exordium. Their conversion and steadfastness a 
 perpetual cause of gratitude to the apostle and his feUow- 
 labourers. Retrospection: (I.) The experience of the 
 flock. They had heard the divine voice in the gospel, 
 and had obeyed. Their adherence to the truth had al- 
 ready been the means of promoting the spread of it in 
 the surrounding regions. (2.) The conduct of their first 
 pastors among them, demonstrative of their perfect sin- 
 cerity as the avowed messengers of the Lord. 
 
 2. The effect of their reception of the gospel the same 
 in them as in all believers. In their case, too, a simi- 
 larity of experience with the other early Christians, in 
 the endurance of persecution. The hatred to Christian- 
 ity which had been elicited in the conduct of their Gentile 
 persecutors, appeared with still greater aggravation of 
 guilt in that of the Jewish opposers of it in Judea. 
 Their impending doom. 
 
 3. In knowing their exposure to the ordeal of perse- 
 cution, St. Paul's anxiety for them had been augmented. 
 The sending of Timothy, and the consolation afforded by 
 the intelligence he had brought of their perseverance in 
 the faith. He yearns to be with them himself. 
 
 4. He now reminds them that further and final perse- 
 verance demands progression ; and exhorts them to ad- 
 vance. Counsels tending to this, on sanctification, and 
 purity of life, brotherly love, self-composedness, and 
 habits of industry. 
 
 5. As from the precincts of the grave, the hand of 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 97 
 
 inspiration then points some of them who had been be- 
 reaved, to the glorious immortaUty to be enjoyed by the 
 risen dead in Christ, and by transformed behevers, at a 
 day which is swiftly approaching. The rapture of the 
 saints at the coming of the Lord distinctly foretold. 
 
 Theorizing on the time of this great event, of infi- 
 nitely less importance to us than being in earnest to be 
 ready for it. The very uncertainty of the day an addi- 
 tional motive to vigilant effort. The provisions of the 
 gospel insure the triumph of all who are thus disposed. 
 
 6. Practical teachings to the same effect. St. Paul's 
 sohcitude that all the disciples might become acquainted 
 with the written word. Benediction. 
 
 SECOND EPISTLE TO THE THESSALONIANS. 
 
 Written not long after the first letter, probably from 
 Corinth. Though still persecuted, the church remained 
 faithful. 
 
 1. The judgment of God in bestowing upon them the 
 blessings of his kingdom proved to have been unerring, in 
 their manifested fidehty, charity, and patience under 
 persecution and auction. But while they could look 
 forward to the eternal repose of the saints, their adver- 
 saries were already condemned to a fiery retribution, to be 
 inflicted at the coming of Christ to be glorified in the 
 consummation of his saving work in the finally faithful. 
 Such expectations excite to prayer. 
 
 To remove erroneous impressions regarding the sup- 
 posed nearness of the second advent, the apostle shows 
 that before that great event there would be unfolded in 
 the church a process of apostasy, and the tyrannical 
 reign of an antichristian power, whose establishment 
 would be effected by Satanic influence, and whose de- 
 struction would require an express interposition of the 
 
98 PROLEGOMENA. 
 
 Almighty. Portraiture of the papal antichrist. The 
 perilous state of such as adhere to him. Those who are 
 willing to sHght the truth must fall under the power of 
 error, and be undone. 
 
 St. Paul encourages the Thessalonians to persevere. 
 He asks their prayers for himself and his associates in 
 the ministry. He cautions them against an error in 
 practice which some among them had fallen into, of re- 
 laxing their attention to the ordinary duties of life, on 
 the supposition that the day of judgment was impending. 
 He reminds them of his own example when among them, 
 and directs that the disorderly and idle should be visited 
 with salutary discipline. Yet discipline was to be wielded 
 in the spirit of love ; final excision from the church being 
 regarded by the apostle as the last of earthly calamities. 
 The reclaiming and restoration of offenders should be 
 ever kept in view. (2 Cor. ii. 6 — 8 ; Gal. vi. 1, 2.) 
 
 THE FIRST EPISTLE TO TIMOTHY. 
 
 Compare Acts xiv. 5, 6, xvi. 1 — 3 ; 2 Tim. i. 5 ; 
 iii. 15; 1 Tim. iv. 14; i. 18; iii. 14 ; 2 Tim. i. 
 6,7. 
 
 This epistle was probably written from Macedonia, 
 about A.D. 65y some short time after St. Paul's libera- 
 tion from Rome. 
 
 1 . One great purpose of his having been established at 
 Ephesus was the preservation of the church from false 
 doctrine, and especially from the superstitious teachings 
 of the Judaizers. 
 
 The law which is fulfilled in love levels its terrors only 
 against the wicked ; and, regarded according to its true 
 nature and design, is a good invaluable. This is the 
 view which is taken of it in the gospel, of which the 
 writer had been appointed an apostle. The matchless 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 99 
 
 mercy of God towards all men in Christ, and towards 
 Paul in particular, who, according to his subjective per- 
 ceptions of the evil of sin, had been the guiltiest of the 
 race. The grace thus abounding to the chief of sinners 
 calls for the praises of eternity. 
 
 The apostle in proceeding to deliver his charge refers 
 to the prophetical designation of Timothy to the evan- 
 gelical office, as an encouragement to the faithful dis- 
 charge of its mighty duties. He must expect to have to 
 maintain a conflict with opposers. 
 
 2. Prayer precedes all duties. All men may pray, and 
 be prayed for, because all are redeemed. This is the 
 testimony of the gospel. The simple and tranquil dis- 
 positions friendly to prayer are to be carefully cherished. 
 Counsels to this effect, to men and women. 
 
 3. Maxims on the qualifications of true bishops, and 
 ministers. Sanctity and glory of the church. The 
 mystery of the Incarnate God. Characteristics of a pre- 
 dicted apostasy from the first faith. (Compare 2 Thess. 
 ii. 3 — 11.) Exhortations and encouragements. 
 
 4. On personal conduct. Study; read in order to 
 teach. Cultivate the intellectual and spiritual life. To 
 retain his gift by using it. Great motive to diligence, 
 the salvation of himself and of his hearers. 
 
 Church administration. Conduct to the flock, respect- 
 ful, affectionate, and pure. Regulations regarding the as- 
 sistance of impoverished widows. Precepts to be observed 
 in the supervision of the presbyters. Their subsistence ; 
 adjustment of complaints ; open reproof of the culpable. 
 Caution in appointment to the ministry. A word on 
 the preservation of his physical health. 
 
 5. Discrimination of character necessary. Duties of 
 Christian servants. Beware of antinomian teachers. The 
 intrinsic and permanent wealth of true religion. Delusive 
 snare of worldly wealth ; the peril of such as devote 
 
 F 2 
 
100 PROLEGOMENA. 
 
 themselves to the sole pursuit of it. Timothy earnestly^ 
 exhorted to a nobler career. 
 
 6. In words of extraordinary solemnity these inspired 
 counsels are made binding upon the conscience, in th& 
 name of the supreme Ruler, and the coming Judge. 
 The evangelist to see that his administration be blame- 
 less, impartial, and admonitory to the rich as well as ta 
 the poor ; thus fulfilling the trust confided to him, and 
 being vigilant against every theory and system which 
 would lead to the betrayal of it. 
 
 THE SECOND EPISTLE TO TIMOTHY. 
 
 Rome, a.d. 66, some weeks before St. Paul's mar- 
 tyrdom. 
 
 1. The benediction. Affectionate expression of per- 
 sonal sympathy and regard for Timothy, and for the 
 memory of the sainted Eunika and Lois. This imme- 
 diate interest in his happiness one motive to the pre- 
 sent exhortation. True Christian ministers derive their 
 strength from on high, and are invigorated for their work 
 by the gift of the Holy Spirit, who endues them with 
 power, benevolence, and the wisdom and decision neces- 
 sary to self-government and the regulation of the church. 
 The evangehst, therefore, was to bear up under any 
 opposition ; for the supporting strength which would be 
 faithfuUy given him was that of the omnipotent Saviour. 
 St. Paul had known this by experience, and was without 
 fear as to futurity. Timothy, then, was to be mindful, 
 in the first place, to adhere to the fixed principles of the 
 Christian doctrine. Episodically the apostle laments the 
 defection of some disciples known to them both, and 
 commends the steadfast friendship of Onesiphorus, with 
 fervent breathings for the everlasting salvation of himself 
 and household. Secondly, he was to make provision for 
 
SYNOPSIS OP THE APOSTOLIC EPISTLES. 101 
 
 Xlne perpetuation of the true doctrine in Ephesus by the 
 investiture of rightly quahfied men with the office of 
 teaching it. 
 
 2. Christian ministers should be exempted from secu- 
 lar affairs, and be supported by the church. Yet their 
 caUing is not one of indolence, but of hardships. The 
 resurrection of the King Messiah the rallying truth 
 which animates, directs, and fortifies the zeal of his ser- 
 vants for the salvation of the church. As he lives, the 
 faithful, though martyred for him, shall live also ; as he 
 reigns, a crown also awaits them. On the other hand, 
 the reprobation of the faith-denier is equally certain. 
 Our fidelity will make all this difierence in our destiny ; 
 the divine purposes being immutable. The preacher is 
 to make these truths the staple material of his teaching, 
 rather than topics of dubious and unprofitable character. 
 Every thing in the gospel institute bears directly on sal- 
 vation. Timothy hereupon admonished with regard to 
 his own ministrations. To aim at the full accomphsh- 
 ment of the object for which the preaching of the gospel 
 was appointed ; not occupying himself and his hearers 
 with the vapid, yet mischievous, disquisitions of the 
 Judaizers or the heretics ; but building all his doctrine 
 on the divinely-attested basis of revelation. This would 
 render him a vessel or instrument fit for the service of 
 the divine Lord of the temple. 
 
 Next, as to his personal conduct, he is exhorted to 
 self-denial, and progression in Christian excellence ; to 
 the maintenance of a pacific bearing and demeanour, 
 being instructor even to the deluded and perverse. So 
 far from being cast down by trials of this description, 
 he is forewarned of a coming time which will be distin- 
 guished by an unprecedented developement of wickedness, 
 and is to be ready armed for the strife. 
 
 3, 4. St. Paul reminds him of his own experience, as 
 
102 PROLEGOMENA. 
 
 a veteran warrior in the conflict with evil. Every ser- 
 vant of God must be prepared for it. Timothy solemnly 
 urged to inviolable constancy to the truth revealed in the 
 scriptures ; — their inspiration and perfect sufficiency for 
 Christian edification and ministerial usefulness ; — to dili- 
 gence in preaching ; and to the putting forth of a reso- 
 lute antagonism against every indication of the approach- 
 ing apostasy. The apostle himself had a presentiment 
 of the close of his own career, and a full assurance of 
 glorification from the final Judge. He expresses an 
 earnest desire that Timothy would visit him at Rome, 
 (probably wishing him to be present at his last day). 
 Forsaken by Demas, and deprived, by their various mis- 
 sionary duties, of the presence of the other evangehsts, 
 he longed for the solace which would be afforded by the 
 conversation of his well-tried friend, and the intellectual 
 refreshment derived from the books which he asks him 
 to bring. Caution against an adversary. Gratitude for 
 past mercies, and an uplifting of the heart in confidence 
 of the last victory. 
 
 THE EPISTLE TO TITUS. 
 
 This pastoral appears to have been written shortly 
 after St. Paul's release from his first imprisonment at 
 Rome, and, like the first to Timothy, was probably sent 
 from Nicopolis. 
 
 1. The inscription sets forth the origin and purpose of 
 the apostleship ; thus sealing the precepts now to be 
 delivered with a superhuman authority. 
 
 Titus is reminded of the end for which he had been 
 appointed to reside for a time as evangelist, or vicar of 
 the apostle, in Crete ; namely, to give, as his properly 
 commissioned co-adjutor, completeness to the church- 
 order of the believers there. The qualities of a presby- 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 103 
 
 ter stated, negatively and positively. The notoriously 
 vicious character of the Cretans, and the insidious agen- 
 cies of antinomian and Judaizing teachers among the 
 early flock in that island, demanded that Titus should 
 ordain to this charge only men remarkable for their vir- 
 tues, wisdom, and resolute courage. In these circum- 
 stances it behoved the evangelist himself to give in his 
 preaching a distinguished prominence to the moraUties 
 of the gospel, and to urge upon the aged and the young, 
 upon servants and subjects, the relative duties of their 
 several stations in Ufe. 
 
 2. This practical developement of the social virtues is 
 a necessary consequence of the right reception of the 
 truth as it is in Jesus. Redemption itself does not ac- 
 compHsh its objects in us, but by delivering us from sin, 
 and sanctifying us to the service of God. This delight- 
 ful transformation had already been effected in some 
 whose former state was one of ignorance and folly, of 
 enslavement to sin and hateful depravity ; but who were 
 now the subjects of the Holy Spirit's regenerating work, 
 and were Hving in the enjoyment of the peace and hope 
 of the forgiven children of God. Hence the doctrine of 
 the natural relation of good works to true faith is incon- 
 trovertible in itself, and indispensable as weU as advan- 
 tageous to every Christian community. 
 
 Cautions given against trivial controversies. No in- 
 tercourse between the faithful and a confirmed heretic. 
 Minor directions, and the concluding wishes of the friend 
 and the apostle. 
 
 THE EPISTLE TO PHILEMON. 
 
 Philemon was a Christian of Colosse. The letter 
 was written from Rome, in the ninth year of Nero, a.d. 
 65. 
 
104 PROLEGOMENA. 
 
 Commendation of Philemon's personal religion, hia 
 faith, love, and beneficence; the knowledge of which 
 gives the greater confidence to the writer in his interces- 
 sion for Onesimus ; intercession for which he would not 
 substitute apostolic command, but would ofier it on the 
 behalf of the repentant and converted slave by affection- 
 ate entreaty. The change effected in Onesimus by the 
 renewing and adopting grace of God had rendered him a 
 man of moral worth, and entitled him to the kind con- 
 sideration of his once-injured and offended Master. St. 
 Paul begs the latter to feel on that subject as he did ; 
 pledges himself that Philemon shall lose nothing by the 
 past misconduct of Onesimus, (though this is done not 
 without a delicate allusion to the spiritual obhgation of 
 Philemon to himself,) and expresses his utmost trust in 
 the affection of his friend for the full concession of this 
 request. The letter concludes with an intimation of an 
 approaching visit from the apostle, who entertains hopes 
 of his speedy release from (his first) captivity at Rome. 
 
 THE EPISTLE TO THE HEBREWS. 
 
 The authorship of this profound and beautiful dis- 
 course has been a subject of voluminous discussion. 
 But, with all deference to the learning and ability which 
 have been employed to invalidate the common opinion 
 that assigns it to St. Paul, I confess that nothing on that 
 side has succeeded in rooting out the early sentiment of 
 my mind, that the pen of inspiration which traced these 
 subHme teachings was held by the hand of the great 
 apostle. With no inclination to review this controversy, 
 we may just mention, as apposite to the present work, 
 that the Syrian Fathers, with whom the Epistle to the 
 Hebrews was in high estimation, always considered it to 
 be the production of St. Paul ; and the Peschito, as we see. 
 
SYKOPSIS OP THE APOSTOLIC EPISTLES. 105 
 
 included it in its canon. The early and intimate commu- 
 nication between the churches of Palestine and Syria, 
 "will give a peculiar importance to the views entertained 
 by the latter, both as to the authenticity and authorship 
 x)f this part of the New Testament. 
 
 Addressed at first to the Hebrew Christians in the 
 Holy Land, the treatise might have been written in Ara- 
 maic, and translated subsequently into Greek either by 
 the original author, or by some man of the apostolic 
 school. 
 
 To fortify the tried believers of Judea, who were 
 exposed to great temptations from the old associations of 
 their ancestral reUgion, and from the hatred of their 
 unconverted countrymen to the faith of Jesus, and to 
 obviate as well the prejudices which were hindering many 
 of the Jewish people from embracing the gospel, the 
 apostle, in the dogmatic part of the discourse, shows the 
 divinity of the Christian religion as a mediatorial dispensa- 
 tion of the divine government, to which the merely prepa- 
 ratory system of Judaism was to give place for ever. The 
 old dispensation, ushered in by the ministry of angels, 
 and promulgated by a human mediator, exhibited only a 
 succession of emblematic sacrifices, off"ered by an imper- 
 fect and transient priesthood. But in the new economy 
 we behold the administration of One who is more excel- 
 lent than the angels, being himself the brightness of the 
 glory of the Divine Essence ; a Mediator not merely hu- 
 man, as Moses, who acted only as a servant ; but divine 
 in his nature, and ruling over the house of God as the 
 Son ; a great High Priest, who fulfilled in reality all 
 which the ministrants at the Aaronian altars performed 
 but in symbolic show, and who now saves to the utter- 
 most all who come unto God by him. 
 
 1. The glory of the Lord Jesus Christ. He is the 
 begotten Son of God ; the representation and resplend- 
 F 5 
 
106 PROLEGOMENA. 
 
 ence of his being and perfections ; the Creator, Upholder, 
 and Possessor of the universe ; — yet, the Prophet-Teacher 
 of man, the Propitiation for his sins, his Mediator at the 
 Father's throne. 
 
 In referring to the scripture evidence on this aU- 
 embracing theme, the writer shows that the personal 
 dignity of Jesus is represented by it as infinitely tran- 
 scending that of the highest orders of created beings. 
 Angels are but ministering spirits ; Jesus is the Son, and 
 declared such by the Father himself, who proclaims the 
 sovereignty in which the Saviour is arrayed both legiti- 
 mate and eternal. 
 
 What a celestial greatness, then, belongs to the gospel ! 
 It is in every sense a divine revelation ; for in it the 
 mind of God was spoken to mankind by God himself in 
 the person of his Son ; and, when carried forth to the 
 world by his commissioned ambassadors, was demon- 
 strated by the miraculous manifestations of the Holy 
 Ghost. How then ought we to hear it ? And, if it brings 
 us the sole proffer of salvation, who can escape that 
 neglects it ? 
 
 2. Angels are not rulers in the economy of grace, 
 [either in its present stage of developement, or in its future 
 consummation, when the universe is renovated. (Isai. kv. 
 17; 2 Peter iii. 13; Rev. xxi. 1.)] That prerogative is 
 held by Jesus. The objections levelled against his divi- 
 nity by the Jewish unbelievers, as that he was a man, 
 (compare John x. 33 ; v. 18 ; vii. 27,) destitute of secu- 
 lar dominion, (Dan. vii. 13, 14; ii. 44; Mark xv. 31, 
 32,) and subjected to suffering and death, (John xii. 34,) 
 are shown in this and the following section to be without 
 a basis. From Psalm viii. we are taught that the Mes- 
 siah was to be humbled, as well as constituted the pro- 
 prietor of all. In the history of Jesus they had seen the 
 spectacle of his abasement and the dawning of his media- 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 107 
 
 torial glory. Besides, his sufferings were connected in 
 the purpose of God with our salvation, which required a 
 oneness of nature in the Redeemer and the redeemed ; a 
 reality foreshown in the Messianic oracles. 
 
 3. He could release us from the dominion of death, 
 only by coming under it ; and for this end he took our 
 nature with its capability of dying. He did not assume 
 the angelic, but the human, nature, with its liability to 
 temptation and suffering, that he might expiate sin, and 
 be an object of confidence to his people as a merciful and 
 sympathizing High Priest. 
 
 The author now reverts to the prophetico-mediatorial 
 office of Jesus as the Apostle, as well as the Priest, of the 
 new dispensation, (the in- bringing of which involved the 
 abolition of that founded by Moses). But, in thus 
 abolishing the old and introducing the new, Jesus had 
 acted with a fidelity hke that which Moses displayed in 
 the establishment of the former ; yet with this difference, 
 that the agency of Moses was that of a servitor, himself 
 a member of the great domestic establishment, whose 
 interests he arranged ; while Jesus acted as the Son of 
 God, possessed of the prerogatives of the Creator and 
 Lord of all. They are now reminded of the necessity of 
 apprehending and holding fast their personal interest in 
 the work of Christ by persevering faith. To neglect this, 
 notwithstanding our privileges, is to be reprobated ; for, 
 without respect of persons, the uttered decree of God has 
 excluded the unfaithful from the everlasting rest. In 
 laying this threatening to heart, we see the need there is 
 of being watchful. 
 
 4. In reading this section we should keep in mind, 
 (1.) That the natural posterity of Abraham typified the 
 saved people of God. (2.) That Canaan was an emblem 
 of the heavenly inheritance. (3.) The promise of Canaan 
 to Abraham's natural descendants involved and signified 
 
108 PROLEGOMENA. 
 
 the guarantee of the better country to his spiritual child- 
 ren ; xuToi. lioLvoictv, it was the evangelism of an everlast- 
 ing rest for the church. Accordingly, the apostle here 
 shows, that though such of Israel as believed and obeyed 
 under Joshua had entered on the enjoyment of Canaan, 
 there yet remains another and a better rest for the 
 spiritual Israel, the true people of God ; a rest which is 
 made known and proffered to us through the gospel. 
 But as the unbelievers in the wilderness fell short of 
 Canaan, so the faithless will be excluded from the hea- 
 venly country. These truths enforce the exhortation to 
 vigilance and steadfastness. 
 
 In appeahng to the divine oath which excluded unbe- 
 lievers from the rest of God, he remarks, that it could 
 not refer to the rest of the sabbath, because they were 
 in possession of it already ; the sabbath having been 
 instituted from the creation. 
 
 And from the reiteration of the same oath by the Holy 
 Spirit in the time of David, when the natural progeny of 
 Abraham had been long ago introduced by Joshua into 
 the quiet possession of Canaan, he shows that there yet 
 remained a rest for the spiritual Israel, of which the 
 earthly sabbath, and the repose enjoyed in Canaan by 
 Israel after the flesh, were only shadows. This celestial 
 inheritance is enjoyed by the blessed who have ended the 
 toils of probation, and have ascended to the fruition of a 
 repose like that of God. 
 
 We are to beware, then, of an incredulity like theirs 
 who fell in the desert, and who could not enter the 
 natural Canaan because of their unbelief. The same 
 state of mind which shut them out from Palestine will 
 exclude us from heaven. Nor are we to forget that our 
 fitness for the great inheritance will be decided by the 
 high requirements of the revealed word, and by a Judge 
 who is omniscient and supreme. 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 109 
 
 The motives to perseverance are strengthened by 
 recaUing and ampUfying the truth, (laid down in the 
 first paragraph of the third lesson, chap. ii. 17, &c.,) that 
 in the incarnate Son of God we have a sympathizing 
 Friend and faithful Saviour. We are to lift our eyes to 
 the heavenly places, and, beholding a glorified High Priest 
 alive to the necessities of his people, are to apply to him 
 with the full confidence of faith for the help we continu- 
 ally need. 
 
 Our own intimate interest in the subject being thus 
 established, the apostle proceeds to unfold at large the 
 great characteristics of our Lord's priesthood, in the 
 divinity of its origin, its pecuhar nature and denomina- 
 tion, its perfection, oneness, effectiveness, and perpetuity ; 
 the doctrinal representations of these magnificent topics 
 continually germinating with soul-awakening suggestions 
 to gratitude, confidence, and fidelity. 
 
 General statement on the nature of the sacerdotal 
 office. Application of it to Jesus, who was invested with 
 the priesthood by the decree of the Father. Testimonies. 
 His excellent qualification for it. He entertains a perfect 
 sympathy for the afflicted, having had himself the deep- 
 est experience of mental anguish, physical suffering, the 
 terror of death, and the toils of human probation. But, 
 with this indefectible compassion, he possesses an un- 
 bounded power to deliver and to bless. He has been 
 clothed with the divine prerogative to save, and to govern 
 whom he saves. Thus we find in him, in reality, that 
 solitary, supreme, and royal priesthood, which Melchi- 
 sedek of old set forth in transient adumbration. 
 
 6. In opening the typical signification of Melchisedek's 
 priesthood, the apostle finds himself at a disadvantage 
 from the inaptitude for such studies in some to whom 
 he was writing. They had not faithfully cultivated the 
 precious knowledge of the truths veiled under many of 
 
110 PROLEGOMENA. 
 
 the phenomena described in the Old Testament. He 
 exhorts them to labour after maturity of Christian in- 
 sight. He who makes progress will not recede. Growth 
 in grace and knowledge is necessary to prevent apostasy, 
 from which, when fully reached, there is no return. The 
 backslider is on his way to a fiery end. Yet, of these 
 Hebrews had the apostle good hope ; but it was needful 
 they should be in earnest. How glorious our encourage- 
 ment to perseverance ! The consummate beatification of 
 the faithful is a certainty pledged by the oath of God. 
 This is a supporting principle, the validity of which has 
 been displayed in the entrance into heaven of Jesus our 
 Priest and Representative. 
 
 7, 8. From what is made known of the mysterious 
 priest-king of the patriarchal dispensation, — as, that he 
 held a sacerdotal relation to all the worshippers of the 
 most high God, that is, had an universal priesthood ; 
 that he was a royal person, a king as well as priest ; 
 that in the glimpses of him given in scripture he is seen 
 standing alone, in an isolated personahty, separated from 
 the rest of men as to race, parentage, or genealogy, exer- 
 cising a sacerdotal function which was independent of 
 lineal qualifications or human authority, and sustained, 
 not for a defined term of years hke that of the Levites, 
 but permanently, with a Hfe of which there is no recorded 
 commencement or termination ; moreover, that he re- 
 ceived the homage of Abraham himself, who was blessed 
 of him, as the inferior is blessed of the greater ; and, 
 finally, that this Melchisedek was the appointed type of 
 the Messiah as the Son of God and our everlasting High 
 Priest, as is shown by the expressions of the divine 
 oracle in Psahn ex. ; — from all these particulars the 
 apostle elucidates the superiority of the royal priesthood 
 of Jesus to that exercised by Aaron, and proves as well 
 its perpetual duration. 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. Ill 
 
 The virtual and actual abolition of the Aaronian minis- 
 try and ritual follows, as an inevitable consequence. If 
 this divine Messianic Priest is of another order and ano- 
 ther tribe than theirs, it is evident that they were noi 
 intended in the purpose of God to be either exclusive or 
 perpetual. Nor might they : for their whole system was 
 ineffective for human salvation. Both they and their 
 altars were to pass away like shadows, to give place to 
 redemption in reality, and an immortal Redeemer. The 
 peculiar solemnity of his instauration to the priesthood 
 by the divine oath, which ever gives the imprint of 
 changelessness to the subject of it, demonstrates the 
 superiority of the covenant of which he is the sponsor, 
 to the Levitic dispensation, under which the priests were 
 constituted without an oath. They, too, acted in long 
 succession, by reason of the decays of nature and the 
 doom of mortality ; but our One High Priest ever lives, 
 and Hves to save for ever. He saves all who come to God 
 by him, perpetually interceding for them. To the vision 
 of faith he is revealed in a blaze of personal splendour, 
 sinless, supreme, divine in nature ; and as Mediator, per- 
 fect for evermore. 
 
 9, 10. The exaltation of the Lord Jesus at the right 
 hand of God, (chap. i. 3,) the apostle regards as a chief 
 or all-comprising evidence of the excellence of his priest- 
 hood. It demonstrates the acceptance of the sacrifice 
 offered by him for the human race. The scene of his 
 ministration is worthy of the perfection of his work ; he 
 is our Pontiff in the heavenly temple. His priesthood 
 implies, of necessity, the presentation of a sacrifice. 
 This could not have been performed in the temple on 
 earth, as the Aaronic institutions which had been or- 
 dained by God himself would have prevented it. If, 
 then, the divine oath has been fulfilled, and Jesus be a 
 Priest, he must have presented a sacrifice in heaven, that. 
 
112 PROLEGOMENA. 
 
 namely, of which the oblations offered in the terrestrial 
 courts were divinely-appointed symbols. 
 
 Again : there was a representative relation between thft 
 services of the Levitical priests and the dispensation of 
 which they were the ministers. In like manner the 
 ministry of Jesus is exponential of the new covenant. But 
 as the former system was virtually annulled by the pro- 
 phetic announcement of another which was to succeed it, 
 the admission of its inefficiency is inevitable ; while the 
 inspired notices of the covenant by which it was to be 
 displaced, by describing it as assuring a complete provi- 
 sion for the illumination, pardon, and sanctification of 
 mankind, array it in all the characteristics of consummate 
 excellence. So, the services of the Levite priests were of 
 necessity defective and transient ; but the ministry of 
 Jesus has a dignity proportionate to the grandeur and 
 perfection of the covenant of which he is Mediator. The 
 very name of the new covenant which God had given in 
 their own scriptures (Jer. xxxi. 31) to the Messianic dis- 
 pensation, would be sufficient to convince the unpre- 
 judiced of the Jews, that the abolishment of Mosaism had 
 been pre-appointed by the Almighty. But its abolition 
 implied its inherent defectiveness. 
 
 The proposition (chap. viii. 4 — 6) is now amplified. 
 Picturesque details are given on the economy and appa- 
 ratus of the tabernacle. The holy of holies, the scene of 
 the especial presence of God. This shown to have been 
 inaccessible to mankind in general under the former dis- 
 pensation. The high priest himself was prohibited from 
 entering it except on the day of atonement, when he 
 went to present the memorial of expiation for his own 
 sins, and those of the people. The tabernacle and its 
 sacrifices, a passing delineation of the great work by 
 which the true High Priest, by the sacrifice of himself, 
 and his entrance into heaven, has wrought out the bless- 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 113 
 
 ings of eternal redemption. And as the inferior and 
 typical animal sacrifices availed for a ceremonial cleans- 
 ing of the Jewish votary, so the essentially sinless and 
 divinely-offered sacrifice of the Messiah must be abun- 
 dantly efficacious for our inward cleansing from sin, and 
 our entire sanctification to the service of the living God. 
 To accomplish so wondrous a redemption, and thereby to 
 prepare the faithful for this imperishable blessedness, was 
 the great purpose of his mediatorial undertaking. 
 
 11. But this must be accomplished by his death. 
 Sinners can only be restored to the favour, service, and 
 presence of God, by an adequate expiation. The eco- 
 nomy of mercy to our race is based upon redemption, 
 and the covenant ratified by that matchless sacrifice 
 whose blood is at once the price of our ransom, the sa- 
 tisfaction for our guilt, and the medium by which the 
 covenant itself becomes binding. Jesus the Lamb of God 
 is the victim by whom the covenant has been so ratified. 
 Of this transaction the blood-sprinkling at the inaugu- 
 ration of the terrene Levitical system was a foreshowing. 
 That system was rendered valid for its defined ends by 
 the sacrificial blood of inferior creatures. But the dis- 
 pensation of grace which actually saves, and brings us 
 to heaven, has its validity from a sacrifice costly beyond 
 thought, the immeasurably-precious atonement, through 
 the one offering, once for all, of the one only High Priest 
 who is now in heaven, and who will again appear, not to 
 suffer for sin, but to consummate the salvation of his 
 expecting people. 
 
 12. The merely-emblematic nature of the Jewish sys- 
 tem is proved from the ineffectiveness of its provision 
 for the actual and conscious remission of sin. The repe- 
 tition of the sacrifices at those altars betrayed, in those 
 who perpetually had recourse to them, an abiding sense 
 of unforgiven guilt. Such offerings had not, and could 
 
114 PROLEGOMENA. 
 
 not have, the nature of a moral expiation for sin. But 
 the death of Christ was such an expiation in reality. Of 
 these truths there had been a standing testimony which, 
 for ages before the Messiah, had announced the virtual 
 abohtion of the first and figurative system, and the pre- 
 appointed estabhshment of the dispensation of grace, 
 with its real atonement, and aJl-sanctifying results. At 
 the altars of the tabernacle and temple the services of 
 the priesthood were incessant ; " they stood and minis- 
 tered daily : " but Jesus is enthroned at the right hand 
 of God, having by one all-availing expiation secured the 
 triumphs of his cause, and provided for the full and 
 endless salvation of the faithful. 
 
 13. If further confirmation were required, we have it in 
 the decree of God attested by the Holy Ghost, (Jer. xxxi. 
 33,) that in the days of the covenant of which Messiah 
 is the Mediator, his people shall be both forgiven and 
 inwardly sanctified. But the enjoyment of blessings like 
 these must demonstrate clearly such a complete reconci- 
 liation through the immanent efficacy of Christ's one 
 atonement as to render additional sacrifices for ever 
 unnecessary. 
 
 Here the strictly dogmatic portion of the discourse 
 terminates, and the inspired teacher advances to those 
 practical lessons of admonition and encouragement with 
 which the whole subject is so powerfully replete. We 
 are to improve the ineffable privilege of access to God 
 through the Mediator ; to persevere in our reUgious pro- 
 fession, and, with heartfelt convictions of the approach 
 of eternity, to be actively solicitous for the promotion of 
 one another's advancement in the Christian life. 
 
 14. For him who apostatizes from Christianity there 
 remains no hope of salvation ; there being no other 
 atonement for sin possible than that which he has volun- 
 tarily renounced. [This awful passage should be studied 
 
SYNOPSIS OP THE APOSTOLIC EPISTLES. 115 
 
 in connexion with the parallel one in section 6.] The 
 Hebrew hehevers are exhorted by the retrospect of the 
 past, and the stirring anticipations of futurity, to main- 
 tain their faithfulness till the supreme hour. 
 
 15 — 18. Perseverance will be the effect of faith, 
 which anticipates the blessed future, and substantiates 
 already what is as yet unseen.* This has been the prin- 
 ciple (which reposes upon the omnific will of God, the 
 invisible Cause of aU visible existence) that, through all 
 the ages of time, has invigorated the servants of the Lord 
 for the highest enterprises, or sustained them in the most 
 painful discipUne. To show us this, is one purpose of 
 the testimony which the scripture gives of their trials 
 and triumphs.f But if, under the disadvantages of the 
 gloomy ante-Messianic times, and in exposure in many 
 cases to the most formidable difficulties and opposition, 
 these heroes of faith maintained their steadfastness, how 
 much greater is our encouragement, who in the manifesta- 
 tion of the Redeemer's kingdom have in fulfilment what 
 they held only in promise ! [Apostasy on our part would 
 display a heinousness of guilt and disgrace possible only 
 to such as we, whose privileges are so much greater than 
 those enjoyed by our predecessors.] We have the same 
 
 • " For while those things which are in hope appear to be without 
 real existence, faith gives them subsistency ; or, rather, does not give 
 them, for it is in their own nature : for example, the resurrection is 
 not present, nor is it in subsistency ; but hope gives it subsistency 
 in our mind. This is the subsistency of things hoped for." — Chry- 
 803TOM in loco. 
 
 •f " The very same manner of religion which Abraham followed 
 is practised now by Christians One and the same way of liv- 
 ing is common to us who have our name from Christ with them who 
 of old sincerely served God and were so dear to him. Hence that 
 perfect rule of religion which hath been delivered to us by the doc- 
 trine of Christ is neither new nor strange ; but if we speak the 
 truth, the first, the only, and the true one." — Eusebius, Hist. 
 Eccles, lib. iv. 
 
H6 PROLEGOMENA. 
 
 end to achieve, but greater power to effect it. Both they 
 and we form one communion, developed under dispensa- 
 tions of grace which shine with increasing splendour to 
 the perfect day. 
 
 Let us then imitate the persevering faith of those who 
 have already won the prize, and who are now the spec- 
 tators of our triumph or defeat; above all, looking to 
 Jesus, who is not only the author and perfecter of our 
 faith, but the exemplar for its patient and soul-possessing 
 exercise. 
 
 19. Nor shrink from the test, even if it come in the 
 form of utmost suffering. In this resolute temper of 
 soul, the ordinary trials of life will cease to surprise us. 
 Besides, we should look upon the present state as one of 
 disciphne. The government of God over the church is 
 parental; and if we count it our highest interest to be 
 numbered with his children, let us not murmur at the 
 salutary treatment which children require from their 
 fathers, remembering the benefits by which it will be 
 followed. 
 
 20, 21. Thus, instead of relaxing, we will prepare for 
 further effort. Our safety Hes in progression ; and to 
 trifle with the privilege of our heavenly birthright, is to 
 endanger the loss of it for ever. 
 
 As we read, there opens to our view a magnificent 
 panorama of the glorious realities of the New-Testament 
 state, as against the dark back-ground of the Sinaitic 
 dispensation. This vision comes before us to admonish 
 us, that the greater the excellency of the Christian cove- 
 nant, the more fearful will be the consequences of reject- 
 ing it. They who refused Moses perished. How much 
 greater the perdition of those who withdraw from Christ ! 
 The introduction of the Mosaic dispensation partially 
 changed the aspect of the world ; but the final dispensa- 
 tion of the Messiah is destined to effect its entire and 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 117 
 
 permanent renovation. We who have been permitted to 
 enter on the privileges of this last economy of grace, 
 must hold fast our interest in them in the service and 
 fear of a holy and sin-avenging God. 
 
 Practical exhortations ; fraternal love. Hospitality. 
 Sympathy with the afflicted. Chastity. Contentment. 
 Confident trust in Divine Providence. Imitation of the 
 saints who have finished their course. To us Jesus is 
 what he was to them, the immutable Saviour. 
 
 22. Be steadfast in the truth. Do not tamper with 
 the ceremonies of an abrogated Judaism. Let us be 
 willing to suffer shame for our fidelity to Jesus, and, 
 while aware that our soon-to-be-ended pilgrimage is 
 bringing us to an imperishable inheritance, we shall che- 
 rish a cheerful spirit of faith and hope which ever offers 
 its eucharistic sacrifices of praiseful words and beneficent 
 acts to the Father through the Son. 
 
 They are counselled to avail themselves of the in- 
 structions of their stated pastors, and to be conscientiously 
 observant of the discipline of the church. Both pastors 
 and people are living for a great account. In conclusion, 
 the writer entreats their prayers, and pours forth the 
 ardent wishes of his soul for their welfare in a benedic- 
 tion of impressive grandeur. 
 
 THE EPISTLE OF ST. JAMES. 
 
 This is an encyclical letter, intended at first for Chris- 
 tian believers of the Hebrew nation who were living out 
 of Judea. There was a propriety in this design arising 
 from the relation sustained by the writer to the Hebrew- 
 Christian mother-church at Jerusalem. For though there 
 may be some uncertainty as to the author of this epistle, 
 it is difficult to arrive at any other conclusion than that 
 in which most men who have examined the subject have 
 
118 PROLEGOMENA. 
 
 agreed, — that he was James or Jakub bar Halphai, sur- 
 named Zuro, the Minor, also Ahui da Moran, the brother 
 of our Lord, and the first president or bishop of the 
 Christian community in Jerusalem. Notices of him 
 will be found in Matt. xiii. 55, 56 ; Mark vi. 3 ; xv. 47 ; 
 compared with John xix. 25 ; 1 Cor. xv. 7 j Acts xv. 13 ; 
 Gal. i. 19; ii. 9, 11 ; 1 Cor. ix. 5. 
 
 The epistle is supposed to have been written by him 
 shortly before his martyrdom, which took place at Jeru- 
 salem, about A.D. 62. The character of this discourse is 
 ethical and axiomatic ; it elucidates and enforces the 
 moral virtues, and will be always valued by the church as 
 an inspired exposition of some of the leading duties of 
 human life. 
 
 1 . He, who was himself approaching martyrdom, here 
 exhorts his Christian brethren to the maintenance of a 
 cheerful submission to the divine will in their present 
 trials, and a steadfast regard to the perfection which was 
 before them. He points them to the source from whence, 
 through believing prayer, the grace they needed would 
 be bountifully conferred. The poor are bidden to rejoice 
 in the dignity to which salvation had raised them, and 
 the rich reminded of the instability of worldly greatness ; 
 while such of them as had sufiered the loss of their pos- 
 sessions for the gospel's sake, are told of the crown that 
 awaits the confessors of the Lord. He then cautions 
 them against an error to which some had been exposed 
 from intercourse with heretical Jews, or Heathen so- 
 phists, — that the Deity is the author or instigator of sin ; 
 showing them, on the contrary, the real origin, the ten- 
 dency, and the doom of sin, in any man. As for God, 
 his way is perfect. So far from being the author of sin, 
 he is the Father of lights, the cause unchangeable of all 
 good. He can sanctify, but not deprave. The regene- 
 rate have been renewed by him, to be made the most 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 119 
 
 excellent of his creatures. St. James now gives direc- 
 tions for the profitable reading of the word, and exhorts 
 them to the practice of it. 
 
 2. He cautions them against worldly respect of per- 
 sons either in their church-courts or their religious 
 assemblies, by despising the poor, and showing a servile 
 partiality to the rich, as such. This would interfere with 
 their integrity, lead to the violation of the divine law, 
 the incurment of guilt, and condemnation at the tribunal 
 of God. 
 
 3. Virtuous practice inseparable from true faith. A 
 man's expressing his assent to the truth of revelation, 
 and saying^ " I have faith," is not of itself a realization 
 of the scripture character of a believer. True beUevers 
 have been always known by their obedience, [it being of 
 the nature of genuine faith to work by love]. A mere 
 theoretic credence which has no hold upon the heart, and 
 no spontaneous and operative manifestation in the con- 
 duct, is no more the faith with which the gospel connects 
 the promise of justification than a corpse is a man. 
 
 4. Be not too prompt to undertake the office of the 
 public teacher. Exercise habitual control over the 
 tongue. The bitter words of invective and contention 
 can never come from a heart imbued with Christian dis- 
 positions. Where the latter are not found, a profession 
 of Christianity is a He against truth. The good man, 
 under the inspiration of a celestial wisdom, makes peace 
 in others, and enjoys it in himself. 
 
 Factious strifes in the church, as well as wars in the 
 world, are the fruit of human depravity. They shut 
 heaven against the voice of prayer, and perfect the aliena- 
 tion of the mind from God. [There is, probably, a 
 strong allusion here to the distracted condition of Jewish 
 society at that time, both in and out of Palestine. Com- 
 pare JosEPHus, Wars, book ii. chap. 17, 19, 21.] The 
 
120 PROLEGOMENA. 
 
 humble and devout have so much the greater cause to 
 adore the grace which has made them what they are. 
 
 5. Exhortations founded upon the foregoing precepts. 
 A reverential acknowledgment of the divine will must 
 give a tone to all our plans of action, for a futurity of 
 which we are so entirely ignorant. The duties here 
 enforced are so plain, that they who neglect them are 
 without excuse. 
 
 An alarm to those of the rich who were living disre- 
 gardful of the laws of equity and temperance, the slaves 
 of sensuality, and the persecutors of the righteous. The 
 persecuted fortified in the patience of hope, and cau- 
 tioned against tempers which would not only tend to 
 mutual discouragement here, but bring condemnation at 
 the coming of the Judge. Remember the trials and 
 victories of the ancient saints. Not only avoid profane- 
 ness of speech, but cultivate a truthful and religious 
 simphcity in conversation. Advice to the prosperous, 
 and to the sick. Members of the church are to avail 
 themselves of mutual counsel, and the privilege of inter- 
 cession, keeping in mind the power of prayer, and the 
 mighty interests involved in the conversion and salvation 
 of the soul. 
 
 THE (first) epistle OF ST. PETER. 
 
 Though an extensive tradition regards the "Babylon** 
 from which this epistle was dated, (sect. 7,) as Rome 
 itself, under a figurative appellation, yet weighty con- 
 siderations render it more Hkely that the place whence 
 St. Peter now wrote was no other than Babylon in 
 Assyria. This celebrated city, immensely fallen indeed 
 from its ancient grandeur, was, nevertheless, at the time 
 (about A.D. 60) the home of a lingering population, of 
 whom a large portion were Israehtes. (See Josephus, 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 121 
 
 Ant. lib. XV. cap. 2.) Hard by Babylon were the cities 
 of Seleucia and Ctesipbon, where Christianity won some 
 of its earhest victories. The "apostle of the circumci- 
 sion," who was probably labouring in those days among 
 the people on the banks of the Euphrates, wrote this 
 circular to the persecuted believers, whether Hebrew or 
 Gentile, in the various provinces of the Lesser Asia. 
 
 1. While the terrors of persecution were thickening 
 around these followers of Christ, they are called to look 
 heavenward. The world was a scene of hostility ; but 
 they had an inheritance on high. Their tried faith 
 already enabled them to triumph. They would find in 
 blessed experience the great salvation which the Redeemer 
 had procured by his sufferings, the prophets had been 
 inspired to announce, and angels intently survey. They 
 were, therefore, to hold themselves in immediate prepa- 
 ration ; to seek to be sanctified ; to live in the spirit of 
 sojourners cherishing the faith and hope of the divinely 
 redeemed, and loving one another as partakers of the 
 same regenerate nature. 
 
 2. Hence it would be necessary to divest themselves 
 of all remaining dispositions of the carnal mind ; and 
 having already tasted the beginnings of salvation, to aspire 
 to the perfection to which they had been called in Christ, 
 as the priesthood and church of the Uving God. 
 
 3. They were to rise above the dominion of sensual 
 passions, which are always incompatible with the true 
 welfare of the soul ; and, being surrounded by the Hea- 
 then, who regarded them with eyes of prejudice and 
 hatred, to look to it that nothing in their conduct or 
 conversation should warrant the calumnies and accusa- 
 tions of disloyalty to the government, and vicious prac- 
 tices of life, which they so commonly circulated against 
 them. On the contrary, they were to make manifest 
 the beautiful morality of the gospel in their social rela- 
 
 6 
 
122 PROLEGOMENA. 
 
 tions, bearing up under their unjust sufferings with a 
 temper Hke the Dirine Martyr himself. 
 
 4. Counsels to wives and husbands, and to the members 
 of the church in general, on unanimity, sympathy, kind- 
 ness, gentleness, and patience. In returning good for 
 evil, the Christian is blessed. He has the benediction of 
 a special providence, and is happy even if called to 
 suffer. 
 
 5. Haring shown how the believer is to comport him- 
 self with the adversaries of the faith, St. Peter, to 
 encourage them in the hour of trial, refers again to the 
 example of Jesus, who suffered in the flesh, and was then 
 exalted at the right hand of God ; and also to the case of 
 Noah, who was saved with his household while the world 
 of the ungodly perished ; (compare 2 Peter ii. 5, 9 ;) in 
 connexion with which topic he affirms, that it was Christ 
 who, by his Spirit, preached to the antediluvians in the 
 years preceding the deluge ; and that the waters on which 
 the patriarchal family were saved were a type of baptism, 
 which, to caution us against trust in it as a work, he 
 reminds us is not a mere external washing, but the expo- 
 nent of a genuine self-consecration to God. 
 
 Reverting to the example of Jesus, he exhorts them to 
 become imbued with the mind that was in him, and to 
 be willing to die for the truth. For he who has attained 
 this state, accounting himself dead, is emancipated from 
 the tyranny of sin, and henceforth Hves to God. The 
 sensual world has already had too great a portion of our 
 life. It becomes us now to be finally separate from 
 those who are dead in sins, regardless of the opinions 
 they form of us. As for them who are thus passing with- 
 out thought to their last account, they had been left 
 "without excuse by the gospel which had now been 
 preached. Wherever this has been done, men who per- 
 Hst to live after the flesh will meet with a more condign 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 123 
 
 judgment ; while they who obey it shall live for ever with 
 the Lord. 
 
 6. But, whether saved or unsaved, the end comes to 
 all. Let us be prepared : and let the interval be sancti- 
 fied by charity, beneficence, and the improvement of the 
 vai'ious gifts and graces we have received to the glory of 
 the great Donor. Now, again, the apostle, in yet more 
 serious terms, addresses himself to fortify the courage and 
 enduring power of a people over whom the thunder- 
 clouds of persecution were gathering blackly. He Hfts 
 up their view to the glory and blessedness which await 
 those who suffer for Christ, and with him. But if an 
 all-just God appoint or permit even his servants to suffer 
 now, what woes are in reversion for his enemies ! 
 
 7. A charge to the presbyters : their duty and their 
 reward. To the flock : to cultivate a teachable disposi- 
 tion, the spirit of meekness, and a tranquil dependence 
 on the care of the Almighty ; to be vigilant against the 
 tempter, and steadfast in the faith. He combines and 
 concludes these admonitions with the expression of his 
 confident hope of their final salvation. 
 
 THE (first) epistle OF ST. JOHN. 
 
 The First "Epistle" of St. John is not, in the usual 
 acceptation of the term, a letter addressed to some parti- 
 cular community, but an inspired treatise, theological and 
 practical, intended for the edification of the Christian 
 church at large ; yet, with the special design of warning 
 the disciples of that early time against those incipient 
 heresies which were soon after classed under the common 
 name of Gnosticism.* The date of the composition is 
 
 * See MosHEiM, "Commentaries,*' cent. i. sect. 60; Neander's 
 "Church History," sect. iv. ; Gieseler, div. ii. cap. 2; Hagen- 
 BACH's " History of Doctrines," vol. i. 
 G 2 
 
124 
 
 PROLEGOMENA. 
 
 unknown ; but tlie majority incline to the opinion that 
 it was just previous to the destruction of Jerusalem. 
 Many respectable critics, however, argue, that the apostle 
 must have written it as late as a.d. 90, or even 96, nigh 
 upon the close of his long and eventful life. 
 
 1. It appears from Irenseus, (a.d. 167,) that the 
 Gnostics accused not only the presbyters of the latter 
 part of the first century, but the surviving apostles them- 
 selves, of having adulterated the primitive doctrine of 
 Christ by legaUst commandments of their own. Bicentes 
 se, non solum presbyteris, sed et apostolis superiores^ 
 sinceram invenisse veritatein ; apostolos autem admiscuisse 
 ea, quce sunt legalia Salvatoris verba ; se incontaminate 
 et sincere absconditum scire mysterium.* But St. John 
 sets out by affirming the contrary ; declaring that the 
 doctrine which he and his brethren then preached was 
 that which was from the beginning, and which they had 
 learned by personal converse with the Son of God ; (com- 
 pare chap. ii. 7, 13, 14, 24 ;) and that the present 
 discourse was designed to confirm them in, and lead 
 them to, the happiness to be enjoyed by the soul in the 
 full experience of the truth. At the same time he 
 condemns the error of those Gnostics, known in after 
 days by the name of Docetae, that the humanity of the 
 Saviour was not real, but phantasmal, by adducing the 
 personal testimony of himself and the other apostles, 
 that they had not only had visual but tangible evidence 
 of the reahty of the Lord's incarnate nature. And 
 whereas the foundation of all our happiness is the know- 
 ledge of God as revealed in Christ, he elevates the mind 
 to the contemplation of the immanent glory of the God 
 whom they adored as infinitely holy, incorruptible, and 
 blessed ; and then shows that man, redeemed and sanc- 
 
 * Adv. Hceres. lib. iii. cap. 2. 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 125 
 
 tified, may have communion with him, and that there is 
 no other communion with the Deity than that which 
 makes us holy and happy. Nor is this a doctrine which 
 tends to drive sinners to despair ; for the same gospel 
 which reveals the sanctity of God, proclaims as well his 
 redeeming love, and brings before us an effectual pro- 
 vision for the pardon and renovation of all who know 
 and confess their sins. The genuineness of our know- 
 ledge of a sin-forgiving God will become apparent in our 
 obedience to his law ; for union with Christ by faith has 
 its natural and necessary manifestation in conforming our 
 conduct to his own. 
 
 2. The heretics, as already said, charged the apostles 
 with adding new commandments to the Christian system, 
 and thus introducing the legal element into the gospel : 
 but the venerable writer here asserts, that the compre- 
 hensive commandment, to love our neighbour, enforced 
 by him, was the same which the disciples of Jesus had 
 had from the beginning; the same, indeed, which had 
 been binding on the church of God in all past ages ; 
 though, considered in relation to the superior light of the 
 Christian dispensation in which its amplitude and perfec- 
 tion were more clearly revealed, it might be called a new 
 commandment. The obligation to brotherly love is so 
 clearly made known, that he who does not fulfil it 
 demonstrates his ignorance of, or estrangement from, the 
 truth ; while he who loves his neighbour as himself, gives 
 luminous evidence of establishment in the renewed life. 
 This precept he knew would commend itself to all the 
 faithful ; — to those of long standing, who would recognise 
 it as the voice of Christ ; to others, who, though not 
 elders in the church, were, nevertheless, confirmed and 
 vigorous in the habits of holiness, and who, having over- 
 come the tempter, would welcome every intimation of the 
 divine will ; and even to the recently converted, because, 
 
126 PROLEGOMENA. 
 
 having begun to know God as a Father, they would 
 delight to obey him. 
 
 He then cautions them against the love of the world, 
 as an antagonistic principle to the love of God, not ori- 
 ginated by his Spirit, nor leading to him ; but altogether 
 opposed to him. Both the object of it and all who 
 cherish it must perish. The friend of God has an 
 immutable inheritance. 
 
 And, reminding them of the premonitions of our 
 Saviour, that, about the time of the ruin of Jerusalem, 
 his people would be exposed to temptation by the pre- 
 tensions of false Messiahs,* the apostle, from the fact that 
 many such had arisen, deduces the seasonable warning 
 that the period of the Judean commonwealth had come. 
 [It is possible, however, that, the date of the epistle 
 being later, the phrase, "the last hour" or "time," 
 may mean either the close of the apostle's own life, or 
 the termination of the apostolic age ; while the warnings 
 he was thus constrained to give, as on the verge of eter- 
 nity, show the solicitude he felt for the stabiHty of the 
 church, about to lose the last of the personal witnesses 
 for Jesus, at a time when the foes of the truth were 
 becoming portentously numerous.] Of these antichrists, 
 or opponents of Christ, some were apostates. The be- 
 lievers to whom he was writing would know, by the 
 teaching of the Holy Spirit, how utterly removed they 
 were from the truth in this denial of the Messiahship and 
 Divinity of Jesus. For themselves, their holding fast 
 these vital realities would be the pledge of their conti- 
 
 * Greek : Avrixp^rroi uroAAot. If the preposition antij signifies 
 "in the place of," the name of antichrist will indicate a surrepti- 
 tious Messiah : and in this sense the Syrian translator has under- 
 stood it : he has Meshihee dagolee, " false Messiahs." But if anti 
 be taken as equivalent to " against," it denotes an opposer of Christ, 
 whether a false prophet, an infidel, or a persecutor. 
 
SYNOPSIS OF THE APOSTOLIC EPISTLES. 127 
 
 nual privileges of access to and communion with God, 
 with its glorious result, the fruition of eternal hfe. 
 Taught of God, it was for them to maintain the truth, 
 and to see him at the last in peace. 
 
 Our obedience in righteousness is an evidence of our 
 being the children of God by adoption and regeneration. 
 The unspeakable love displayed in our investiture with 
 this majestic privilege. The world, indeed, does not recog- 
 nise the dignity of the Christian, because it knows not 
 Christ. 
 
 3. The glory in reserve for the sons of God is as yet 
 incomprehensible. Admitted to his revealed presence, 
 they will be made to resemble him. The hope of this 
 stirs us up to seek perfect purity. In this simple light of 
 truth, the state of every one who works iniquity becomes 
 too apparent to be misunderstood. The train of remark 
 here bears on that doctrine of the early heretics, that to 
 the true Gnostic, or man who knows God, all actions are 
 free, and none sinful. (Compare Rev. ii. 6, 15.) St. John 
 shows that he who lives in sin does not know God. He is 
 of Satan. The design of redemption is to save us (not 
 only from hell, but) from sin itself. The Son of God 
 was manifested, not to procure us a liberty to sin, but a 
 liberation from sin, and to abolish both itself and its 
 consequences. 
 
 As it is the character of the children of Satan to live 
 in sin, so it is the character of the sons, the begotten 
 ones, of God, that they do not work sin. This is a 
 divine test. From the universal proposition concerning 
 righteousness in general, he then descends to a particular 
 branch of it, the love of our neighbour ; and concludes 
 the topic here by showing the blessed fruits of this prac- 
 tical religion : we give a decided testimony to the truth 
 before others ; we receive an assurance which emboldens 
 
128 
 
 PROLEGOMENA. 
 
 US for the coming of the Judge ; we have power to 
 pray effectually ; we are the objects of divine protection ; 
 we enjoy the presence of God and the witness of his 
 Spirit. 
 
 4. They are admonished against the Gnostic teachers 
 who affected to speak by immediate inspiration, and yet 
 affirmed that the incarnation of our Saviour was only 
 visionary. St. John makes the reality of the incarnation 
 a test by which such men should be known. These 
 heretics, by the licence they gave to vice, had the world 
 on their side ; nevertheless Omnipotence was with the 
 Christians. But few comparatively in number, they 
 should love one another the more. Thus would it 
 be if they were bom of God, for God is Love. The 
 resplendent proof of this truth in the gift of the Sa- 
 viour. 
 
 5. Our having been the objects of the same divine 
 love should inspire us with mutual affection. His love 
 to us all renders ours to one another obligatory ; and our 
 love to one another fulfils one of the great purposes of 
 his to us. We are then united to him and to one another. 
 Of our union with him his Spirit gives us the assurance, 
 and we are thus qualified to become personal witnesses to 
 the truth of human redemption. Confession of Christ 
 always accompanies true faith and love. Our love will 
 become perfect if we persevere in the faith. Perfect 
 love gives us a full preparation for the judgment-day, 
 because it will have made us like Christ. By conse- 
 quence, they who enjoy it have no fear. Yet are these 
 most blessed results dependent upon our first recognising 
 by faith the love which God has already had for us. He 
 then reverts to the practical proof of all, our love for one 
 another. 
 
 6. Another argument for brotherly love is deducible 
 
SYNOPSIS OP THE APOSTOLIC EPISTLES. 129 
 
 from the affinity which subsists among true believers as 
 the partakers in common of a regenerate life. They are 
 alike begotten by God. Such charity is in fact insepa- 
 rable from and demonstrative of love and obedience to 
 God. Obedience is natural to the regenerate. The prin- 
 ciple of faith enables them to overcome whatever is op- 
 posed to their allegiance to Jehovah. 
 
 The apostle now enlarges on the doctrine of faith. 
 He lays down the grand truth which faith apprehends 
 as its subject, namely, that God hath given us eternal 
 life in his Son. He draws a startling consequence from 
 it. He gives a more specific and vivid description of the 
 Redeemer our life, as coming and dying in the flesh ; 
 the water and blood which issued from his pierced side 
 upon the cross, having demonstrated at once the reality 
 of his incarnation, and the certainty of his death. He 
 further points out the modes of attestation by which the 
 Saviour and the salvation which is in him have been 
 declared to mankind : by the Holy Spirit, through the 
 gospel, preached and written and miraculously authenti- 
 cated as a divine revelation ; by the perpetual memorials 
 of baptism and the sacramental supper ; and by an inte- 
 rior witness borne by the Holy Ghost in the hearts of 
 true believers. In conclusion, he affirms the object con- 
 templated in the treatise ; — to elucidate the evidences by 
 which they might have a comfortable assurance of salva- 
 tion, and to contribute to their perseverance. 
 
 One of the present benefits of Christian faithfulness is 
 liberty of access to the throne of grace, and the privilege 
 of asking with confident expectation the blessings pro- 
 mised to the people of God. 
 
 The precept which follows seems peculiar to the apos- 
 tolic age, the dispensation of miraculous powers ; among 
 these, the healing of the sick in answer to prayer had a 
 place. (1 Cor. xii. 28 ; James v. 14.) There might be 
 G 5 
 
130 PROLEGOMExVA. 
 
 instances in which the body was doomed to death on 
 account of some particular sin ; in which case intercession 
 would be unavailing, and the heaUng power be withheld. 
 But he in whom the regenerate nature is perfected, sin- 
 neth not. The church arrayed in these supernal cha- 
 racteristics, dwells apart from the world in a region of 
 light, where God manifested in Christ is All in all. 
 
 END OF THE PROLEGOMENA. 
 
 ^JtXkii 
 
 i 
 
THE 
 
 APOSTOLICAL ACTS AND EPISTLES. 
 
 THE PESCHITO SYRIAC. 
 
THE 
 
 ACTS OF THE APOSTLES. 
 
 i 
 
V V P .(? 
 
 .|l3Q^ |iu^J^A> ^001^^^^^ ^^^ 0301 
 
 THE BOOK OF THE ACTS : 
 
 THAT IS, 
 
 THE HISTORIES OF THE BLESSED APOSTLES, 
 
 COLLECTED BY THE HOLY MAE LUKOS THE 
 EVANGELIST.* 
 
 I. 
 
 The former writing, Theophilus, I wrote concerning 
 all those (things) which our Lord Jeshu Meshiha began 
 to do and to teach, until that day in which he was taken 
 up, after that he had instructed^ those apostles whom, 
 he had chosen by the Holy Spirit : to whom also he 
 showed himself alive, after he had suffered, with many 
 signs, for forty days, appearing to them, and discoursing 
 on the kingdom of Aloha. And when he had eaten 
 bread with them, he directed them that from Urishlem 
 they should not remove ; but await the promise of the 
 Father, which, [said he,] you have heard from me. For 
 
 * The titles vary. That here given is Walton's. 
 ^ Or, commanded. 
 
136 THE BOQK OF THE ACTS. 
 
 Juhanoii baptized with waters, but you shall be baptized 
 with the Spirit of Holiness after days not many. 
 
 But they when assembled asked him, and said to him, 
 Our Lord, at this time wilt thou restore^ the kingdom 
 to Israel ? He saith to them. This is not yours to know 
 the time or the times which the Father hath reposed in 
 his own authority : but when the Spirit of Holiness hath 
 come upon you, you shall receive power to be made unto 
 me the witnesses, in Urishlem and in all Jehud, and also 
 among the Shomroyee, and unto the confines of the 
 earth. 
 
 And as these he said, while they beheld him, he was 
 taken up, and the cloud received him, and he was covered 
 from their eyes. And while they looked to the heavens ^ 
 as he went, two men were found standing with them in 
 white vestments ; and they said to them. Men, Galiloyee, 
 why stand you looking to the heavens ? ^ this Jeshu 
 who is taken up from you into the heavens will so come 
 as you have seen him ascend into the heavens. 
 
 And afterward they returned to Urishlem from the 
 mount which is called the place of Ohves, which is over 
 against Urishlem, and distant from her as seven stadias. 
 And after they had entered, they ascended to that upper 
 room in which were Petros, and Juhanon, and Jakub, and 
 Andros, and Philipos, and Thoma, and Mathai, and Bar 
 Tolmai, and Jakub bar Halphai, and Shemun the Zealous, 
 and Jihuda bar Jakub. These altogether persevered in 
 prayer with one soul, with the women, and with Mariam 
 the mother of Jeshu, and with his brethren. 
 
 II. 
 
 And in those days arose Shemun Kipha in the midst of 
 the disciples ; — now there was there an assembly of men as 
 
 2 Or, return. ^ Into heaven.— ,Walton. 
 
HISTORIES OF THE BLESSED APOSTLES. 137 
 
 an hundred and twenty ; — and said. Men, brethren, it was 
 right for that scripture to be fulfilled which the Spirit of 
 Holiness had before spoken, by the mouth of David, 
 concerning Jihuda, who was the leader of them who took 
 Jeshu. For he had numbered with us, and had part in 
 this ministry. This is he who obtained the field with 
 the wages of sin, and fell upon his face on the ground, 
 and was severed in his middle, and all his bowels were 
 shed forth. And this hath been known of all who dwell 
 in Urishlem ; and so is called that field in the language of 
 the country Hakel-damo, the interpretation of which is, 
 A field of blood. For it is written in the book of 
 Psalms : 
 
 Let his habitation be desert, 
 And no inhabitant be therein, 
 And his ministry let another take. 
 There needeth therefore one from these men who have 
 been with us in all this time in which our Lord Jeshu 
 hath come in and gone out among us, which went forth 
 from the baptism of Juhanon until the day that he was 
 taken up from (being) with us, to be with us a witness 
 of his resurrection. 
 
 And they set up two : Jaiiseph, who is called Bar- 
 shaba, who is surnamed Justus, and Mathia. And 
 praying, they said. Thou, Lord, (who) knowest the hearts 
 of all, show the one whom thou choosest of these two, 
 that he may receive the part in the ministry and the 
 apostleship from which Jihuda separated, to go unto his 
 place. 
 
 And they cast the lots, and it came up unto Mathia ; 
 and he was numbered with the eleven apostles. 
 
 in. 
 
 And when the days of pentecost were fulfilled, while 
 they were assembled all together, there was suddenly 
 
138 THE BOOK OF THE ACTS. 
 
 from heaven tlie voice as of a mighty wind, and all that 
 house in which they were sitting was filled with it ; and 
 tongues that were divided like fire appeared to them, and 
 sat upon each one of them. And they were all filled 
 with the Holy Spirit, and they began to speak in several 
 tongues as the Spirit gave them to speak. 
 
 But there were men dwelling in Urishlem who feared 
 Aloha ; Jihudoyee, from all the peoples who are under 
 heaven. And when that voice was made, the whole peo- 
 ple assembled and were perturbed, because every man of 
 them heard as they spoke in their (several) tongues. 
 (And) they were all astonished, and wondered, saying 
 one to another. These all who speak, behold, are they 
 not GaHloyee? How hear we (then) each in his own 
 tongue in which we were bom ? Parthoyee and Medoyee 
 and Alanoyee, and they who dwell in the Place of Rivers,* 
 Jihudoyee and Kapadukoyee, and of the region of Poutos 
 and of Asia; and from the land of Phrygia and of 
 Pamphylia and of Metsreen, and the regions of Lybi 
 neighbouring upon Kyrine, and those who come from 
 Rumi, Jihudoyee, and Proselytes, [Giuree,'] and from 
 Krete and Arabia, behold, we hear them speaking in our 
 tongues the wonders of Aloha. But all of them were 
 amazed and admired, saying one to another, Of whom is 
 this thing? But others mocked them, saying. These 
 have drunk new wine, and are inebriate. 
 
 And afterwards arose Shemun Kipha with the eleven 
 apostles, and lifted up his voice and said to them : 
 
 Men, Jihudoyee, and all who dwell at Urishlem, be 
 this known to you, and hearken to my words. For not 
 as you suppose are these drunken ; for, behold, until now 
 are [there but] three hours. But this is that spoken of 
 by Joel the prophet : 
 
 * Beth Nahareen. 
 
HISTORIES OF THE BLESSED APOSTLES. 139 
 
 It shall be in the last days, saith Aloha, 
 
 I will pour [out] my Spirit upon all flesh : 
 
 And your sons and your daughters shall prophesy, 
 
 And your youths shall see visions. 
 
 And your elders shall dream dreams : 
 
 And upon the servants and upon the handmaids 
 
 Will I pour my Spirit in those days ; 
 
 And they shall prophesy. 
 
 And I will give signs in heaven. 
 
 And mighty (deeds) on earth ; 
 
 Blood and fire and clouds of smoke : 
 
 The sun shall be turned into darkness, 
 
 And the moon into blood. 
 
 Before shall come the day of the Lord, great and 
 
 fearful ; 
 And every one who shall call [upon] the name 
 
 Of the Lord shall be saved. 
 
 IV. 
 
 Men, sons of Israel, hear these words ; Jeshu Nats- 
 roya, the man who from Aloha appeared with you, with 
 powers and mighty acts, which Aloha wrought among 
 you by his hand, (even) as you know. This, who was 
 separated thereunto by the foreknowledge and by the 
 will of Aloha, you delivered into the hands of the wicked, 
 and crucified and slew. But Aloha raised him, and 
 loosed the bands of Shiul, because it was not possible 
 that he should be holden in Shiul. For David said con- 
 cerning him, 
 
 I have foreseen my Lord at all time. 
 
 Who is at my right hand that I should not be moved ; 
 
 Wherefore my heart is glad. 
 
 And my glory rejoiceth : 
 
 And also my body shall sojourn in hope ; 
 
 For thou wilt not leave my soul in Shiul, 
 
140 THE BOOK OF THE ACTS. 
 
 Nor give thy Saint to see corruption. 
 Thou -wilt reveal to me the way of life. 
 Thou wilt fill me with joy with thy presence. 
 Men, brethren, suffer me to speak openly with you 
 concerning the chief-father David, that he is dead and 
 also buried, and his sepulchre is with us till this day. 
 For he was a prophet, and knew that the oath Aloha had 
 sworn to him, 
 
 Of the fruit of thy loins 
 I will cause to sit upon thy throne : 
 And he foresaw and spake concerning the resurrection of 
 the Meshiha, that He would not be left in Shiul, nor 
 would his body see coiTuption. This Jeshu hath Aloha 
 raised, and we all are his witnesses. And he it is who 
 at the right hand of Aloha is exalted, and hath received 
 of the Father the promise of the Holy Spirit, and hath 
 shed forth this gift, which, behold, you see and you hear. 
 For David hath not ascended into heaven, because he 
 himself hath said. 
 
 The Lord said unto my Lord, 
 Sit thou at my right hand 
 
 Until I place thine adversaries the stool of thy feet. 
 Assuredly, then, let all the house of Israel know, that 
 Lord and Meshiha hath Aloha made this Jeshu, whom 
 you crucified. 
 
 And when they heard, they were pierced in their 
 heart,° and said to Shemun and to the rest of the apos- 
 tles, What shall we do, brethren ? Shemun saith to them. 
 Repent, and be baptized, every man of you, in the name 
 of the Lord Jeshu, for the remission of sins, and you 
 
 '" %.*Aly.C(mstemavit, permovit animo. Ethpa. Perculsus, permo- 
 tus, compunctus est. 
 
HISTORIES OF THE BLESSED APOSTLES. 141 
 
 shall receive the gift of the Holy Spirit. For to you is 
 the promise, and to your children, and to all them who 
 are afar oflf, whom Aloha himself shall call. And with 
 many other words he testified to them and entreated of 
 them, saying, Save (yourselves) from this perverse gene- 
 ration. 
 
 And some of them eagerly received his word and 
 beheved and were baptized, and there were added in that 
 day as three thousand souls. And they were faithful in 
 the doctrine of the apostles, and participated in prayer 
 and in the breaking of the eucharist. And solemnity 
 was on every soul ; and many signs and mighty acts were 
 done by the hand of the apostles in Urishlem. And all 
 those who beheved were together, and every thing they 
 had was in common. And they who had property sold 
 it, and divided to each according to that which he 
 needed. And every day they continued in the temple 
 with one soul, and in the house they brake the bread, 
 and took their food rejoicing and in the cleanness of 
 their hearts, praising Aloha, (and) given (to be) in 
 favour before all the people. And our Lord added daily 
 them who were saved into the church. 
 
 VI. 
 
 And it was that as Shemun Kipha and Juhanon 
 ascended together to the temple at the time of prayer, 
 which is the ninth hour, behold a certain man lame from 
 the womb of his mother, (whom) they carried, who were 
 used to bring and set at the gate of the temple which is 
 called the Beautiful, to beg alms of those who entered 
 into the temple. He, when he saw Shemun and Juhanon 
 entering the temple, prayed of them to give him alms. 
 And Shemun and Juhanon beheld him, and said to him. 
 Regard us. But he regarded them, expecting to receive 
 from them somewhat. Shemun saith to him. Gold and 
 
142 THE BOOK OF THE ACTS. 
 
 silver I have not, but what I have I give thee : In the 
 name of our Lord Jeshu Meshiha Natsroya, rise and 
 walk. And he took him by his right hand and raised 
 him : and instantly his feet strengthened and his heels. 
 And he leaped and arose and walked, and entered with 
 them into the temple, walking, and leaping, and glorify- 
 ing Aloha. And all the people saw him walking and 
 glorifying Aloha. And they knew that it was he, the 
 beggar, who had sat daily and asked alms at the gate 
 which is called the Beautiful. And they were filled with 
 wonder and astonishment at what had been done. 
 
 VII. 
 
 And as he held Shemun and Juhanon, all the people 
 ran wondering unto them to the portico which is called 
 Of Shelemun. And when Shemun saw, he answered and 
 said to them. 
 
 Men, sons of Israel, why wonder you at this ? or why 
 gaze you at us, as [though] by power of ours, or by our 
 (own) authority, we had done this, that this (man) should 
 walk ? The God of Abraham, and of Ishok, and of Jakub, 
 the God of our fathers, hath glorified his son Jeshu, him 
 whom you delivered up, and denied before the face of 
 Pilatos, when he had justified (him) and would have 
 released him ; but you the Holy and the Just denied, and 
 demanded for you the man the murderer to be given to 
 you. And Him the Prince of hfe you killed, whom Aloha 
 hath raised from among the dead ; and we all are his 
 witnesses. And by faith in his name, this, whom you 
 see and know, he hath strengthened and healed ; and 
 faith which is in him hath given to him this soundness 
 before you all. Now, however, my brethren, I know 
 that through delusion you did this, as also did your 
 princes ; and Aloha, according to that which he had 
 
HISTORIES OF THE BLESSED APOSTLES. 143 
 
 before proclaimed by the mouth of all the prophets, that 
 his Meshiha should suffer, hath fulfilled this. 
 
 Repent therefore, aud be converted, that your sins may 
 be blotted out, aud that the times of repose may come to 
 you from before the presence of the Lord ; and he may 
 send to you Him whom he hath ordained for you, Jeshu 
 Meshiha, whom the heavens must receive until the com- 
 pletion of the times of all those which Aloha hath spoken 
 by the mouth of his holy prophets, who (have been) from 
 of old. 
 
 For Musha hath said, A prophet shall the Lord raise 
 up unto you from your brethren, like to me ; him hear 
 in all (things) which he shall speak with you. And it 
 shall be that every soul who will not hear that prophet, 
 perish shall that soul from his people. And the pro- 
 phets, all of them from Shamuel and they who were after 
 him, spake and proclaimed concerning these days. You 
 are the sons of the prophets ; and the covenant which 
 Aloha set with our fathers, saying unto Abraham, In thy 
 seed shall be blessed all the generations of the earth, with 
 you from the first he hath estabhshed ; and Aloha hath 
 sent his Son, blessing you, if you will return and repent 
 of your iniquities. 
 
 vin. 
 
 And while they spake these words to the people, the 
 priests, and Zadukoyee, and the governors of the temple, 
 arose against them, being angered against them because 
 they taught the people, and preached through the Me- 
 shiha the resurrection from the dead. And they laid 
 upon them hands, and kept them unto the day after, 
 because the evening had drawn nigh. 
 
 And many who heard the word believed ; and they 
 were in number as five thousand men. 
 
 And the day after, the rulers, and elders, and sophree. 
 
144 THE BOOK OF THE ACTS. 
 
 assembled, and also Hanan chief of the priests, and 
 Kaiapha, and Juhanon, and Alexandros, and they who 
 were of the race of the chief priests. And when they 
 had made them stand in the midst, they questioned them. 
 By what power, or in what name, have you done this ? 
 
 Then Shemun Kipha was filled with the Spirit of Holi- 
 ness, and said to them. Rulers of the people, and elders 
 of the house of Israel, hear : If we this day are judged of 
 you concerning the good which has been done to the 
 infirm man, insomuch that he is cured ; be this known to 
 you, and to all the people of Israel, that in the name of 
 Jeshu Meshiha Natsroya, whom you crucified, whom 
 Aloha hath raised from among the dead, through this 
 Himself, behold, this (man) standeth before you well. 
 This is the stone which you builders rejected, and he is 
 become the head of the corner. And in no other one ^ is 
 redemption : for there is no other name under heaven 
 given to mankind, by which we must be saved. 
 
 And when they heard the words of Shemun and of 
 Juhanon, which they had confidently spoken, they per- 
 ceived that they knew not Hterature and were common- 
 men,''^ and wondered at them ; and they recognised 1 
 them, that with Jeshu they had been conversant. And 
 they saw that the lame man who had been healed was 
 standing with them, and they could not say any thing 
 against them. Then they commanded that they should 
 lead them from their assembly, and said one to another. 
 What shall we do with these men ? For, behold, a con- 
 spicuous sign which hath been done by their hands to all 
 the inhabitants of Urishlem is known, and we cannot 
 deny. But that this report may not go forth more 
 [widely], we will threaten them that again they shall not 
 speak in This Name to any man.® And they called 
 
 ^ Fn no other man. ' Hediutee, iSiwrai. 
 
 ® To a man of men. 
 
HISTORIES OF THE BLESSED APOSTLES. 145 
 
 them, and commanded them that not at all they should 
 speak and teach in the name of Jeshu. 
 
 IX. 
 
 Shemun Kipha and Juhanon answered and said to 
 them. If it be right before Aloha that you we obey rather 
 than Aloha, judge you. For what we have seen and 
 heard we cannot but speak. And they threatened them, 
 and dismissed them ; for they could not find cause to lay 
 [a penalty] upon their head,^ because of the people ; 
 for every one glorified Aloha for that which had been 
 done. For a son of more than forty years was that man 
 in whom had been wrought this sign of healing. 
 
 And when they were dismissed they came to their bre- 
 thren, and made known to them whatever the priests and 
 elders had said. And they, when they had heard, with 
 one accord lifted up their voice unto Aloha, and said. 
 
 Lord, thou art God who hast made heaven and earth 
 and the seas, and all that is in them : And thou art he 
 who hast spoken by the Spirit of Holiness in the mouth 
 of David thy servant : 
 
 Why rage the Heathen, 
 
 And the peoples imagine vanity ? 
 
 The kings and powers of the earth arise 
 
 And counsel together against the Lord, 
 
 And against his Meshiha. 
 For verily they are assembled in this city against thy 
 holy Son Jeshu, whom thou hast anointed,— -Herodes and 
 Pilatos with the Gentiles and the synagogue of Israel, 
 — to work whatsoever thy hand and thy will have sig- 
 nified before should be done. And now also. Lord, 
 behold and see their threatenings, and give unto thy ser- 
 vants with boldness to preach thy word, while thy hand 
 
 ^ Compare chap, xxii, 5, Syriac ; and Schaaf. Lex, in verb. 
 h 
 
146 THE BOOK OF THE ACTS. 
 
 thou outstretchest unto healings and mighty works which 
 they shall do in the name of thy holy Son Jeshu. 
 
 And as they prayed and supplicated, the place in 
 which they were assembled was moved, and they were all 
 filled with the Spirit of Holiness, and they spake with 
 openness the word" of Aloha. 
 
 X. 
 
 But to the assembly of the men who believed there 
 was one soul and one mind ; and no man of them said of 
 the goods which he possessed that they were his own, 
 but all whatever they had was in common. And with 
 great power did those apostles testify concerning the 
 resurrection of Jeshu Meshiha, and great grace was with 
 all of them. And no man of them had want ; for they 
 who possessed fields and houses sold [them], and brought 
 the prices of whatever was sold and laid at the feet of 
 the apostles, and there was given to each according to 
 that which was needed. But Jauseph, who was entitled 
 Bar Naba by the apostles, which is interpreted, A son of 
 consolation, a Levoya from the Isle of Kypros, had a 
 field, and he sold it, and brought its price and laid before 
 the feet of the apostles. 
 
 XI. 
 
 And a certain man whose name was Hanania, with 
 his wife whose name was Shaphira, sold a field, and took 
 from its value and concealed, while his wife consented, 
 and brought of it silver and laid before the feet of the 
 apostles. And Shemun said to him, 
 
 Hanania, how hath Satana thus filled thine heart that 
 thou shouldest lie to the Spirit of Holiness, and conceal 
 from the silver of the price of the field ? Was it not 
 thine own until it should be sold ? and when it was sold 
 
HISTORIES OF THE BLESSED APOSTLES. 147 
 
 thou hadst yet power over the price of it. Why hast 
 thou laid up in thy heart to do this thing ? Thou hast 
 not lied unto men, but unto Aloha ! 
 
 And when Hanania heard these words he fell and died. 
 And there was great fear upon all those who heard. 
 And they who were young men among them arose and 
 composed^ him, [and] carried him forth and buried him. 
 
 And after there had been three hours, his wife also 
 entered, not knowing what had been done. 
 
 Shemun said to her. Tell me if for these prices you 
 sold the field ? 
 
 But she said. Yes : for these prices. 
 
 Shemun said to her. Why have you agreed to tempt 
 the Spirit of the Lord ? Lo, the feet of the buriers of 
 thy husband are at the door, and they will carry thee 
 out! 
 
 And at once she fell before their feet and died. 
 
 And those young men entered and found her dead, and 
 they laid her out, and brought her forth and buried her 
 by the side of her husband. And there was great fear 
 upon all the church and in all them who heard. 
 
 XII. 
 
 And by the hand of the apostles were done great signs 
 and mighty works among the people : and all gathered 
 together at the portico of Shelemun. And from the 
 others not a man dared to come near them ; but the 
 people magnified them. And the more were they who 
 believed added to the Lord, an assemblage of men and 
 of women ; so that into the streets they brought forth 
 the diseased lying on beds, that, when Shemun should 
 come, even his shadow might overshadow them. But 
 there came many to them from the other cities round 
 
 ^ Collected or gathered up. 
 H 2 
 
148 THE BOOK OF THE ACTS. 
 
 about Urishlem, bringing the diseased and those who 
 had unclean spirits : and they were healed, all of them. 
 
 And the chief of the priests, and they who were with 
 him, who were of the doctrine of the Zadukoyee, were 
 filled with envy, and they laid hands on the apostles, and 
 apprehended and bound them in the house of the bound. 
 Then in the night the angel of the Lord opened the 
 gate of the house of the bound, and brought them forth, 
 and said to them. Go stand in the temple and speak to 
 the people all these words of salvation. And they went 
 forth in the time of morning, and entered the temple, and 
 taught. 
 
 But the chief of the priests and they who were with 
 him arose (and) convoked their associates and the elders 
 of Israel, and sent to the house of the bound to bring 
 the apostles. And when they who were sent from them 
 went, they found them not (in) the house of the bound ; 
 and they returned, and came, and said. We found the 
 nouse of the bound shut carefully,^ and the keepers 
 standing at the gates : and we opened, but no man found 
 we there. And when the chief priests and rulers of 
 the temple heard these words, they were astounded by 
 them, and reasoned, what this was. And one came and 
 declared to them. Those men whom you shut up in the 
 house of the bound, behold, they are standing in the tem- 
 ple and teaching the people. Then went the rulers with 
 the satelhtes to bring them, not with violence, for they 
 feared lest the people should stone them ; and when they 
 had brought them they made them stand before all the 
 assembly, and the chief of the priests began to say to 
 them. 
 
 Did we not commanding command you, that you 
 should teach no man in this name? But, behold, you 
 
 ^ Or, cautiously. 
 
HISTORIES OF THE BLESSED APOSTLES. 149 
 
 have filled Urishlem with your doctrine, and you will to 
 bring upon us the blood of this man ! 
 
 XIII. 
 
 Shemun answered with the apostles and said to 
 them, Aloha must we obey rather than men. The God 
 of our fathers hath raised up Jeshu whom you killed and 
 hanged on the tree. Him hath Aloha constituted a 
 Prince and a Saviour, and elevated him at his right hand, 
 to give repentance and remission of sins unto Israel. 
 And we are witnesses of these words, and the Spirit of 
 Holiness himself, whom Aloha hath given to them who 
 believe in him. 
 
 And when they heard these words they were trans- 
 ported with rage, and were mindful to kill them. And 
 one of the Pharishee arose, whose name was GamaHel, a 
 doctor of the law, and honoured by all the people, and 
 commanded to take the apostles without a little time. 
 And he said to them. Men, sons of Israel, beware of 
 yourselves, and consider what it behoves you to do con- 
 cerning these men. For before this time arose Thuda, 
 and said of himself that he was something great, and 
 there went after him four hundred men : and he was 
 slain, and they who went after him were scattered and 
 became as nothing. Afterward arose Jihuda Galiloya 
 in the days when men were enregistered for the head- 
 silver, and tempted much people after him ; and he died, 
 and all they who went after him were scattered. And 
 now I say to you, keep aloof from these men, and dis- 
 miss them ; for if from men be this imagination ^ and 
 this work, it will be dissolved and end ; but if it be from 
 Aloha, there is no power in your hands to bring it to an 
 end : lest you should be found to have arisen against 
 Aloha. 
 
 3 Or, thought. 
 
150 THE BOOK OF THE ACTS. 
 
 And they were persuaded by him, and called the apos- 
 tles, and scourged them, and commanded them that they 
 should not teach in the name of Jeshu, and loosed them. 
 And they went out from before them, rejoicing to be 
 worthy for the sake of the Name to be ill treated. And 
 they ceased not daily to teach in the temple, and in the 
 house, and to preach concerning our Lord Jeshu Me- 
 shiha. 
 
 XIV. 
 
 And in those days the disciples being many, the 
 Javnoyee disciples murmured against the Ebroyee because 
 their widows were slighted in the daily ministration. 
 And the twelve apostles called all the assembly of the 
 disciples and said to them, It is not fit that we should 
 leave the word of Aloha, and serve tables. Look out 
 therefore, brethren, and choose seven men from you who 
 have testimony concerning them, and are full of the 
 Spirit of the Lord and wisdom, and we will appoint them 
 over this matter. And we will be constant in prayer, 
 and in the ministration of the word. And this saying 
 was pleasing before all the people ; and they chose 
 Estephanos, a man who was full of faith and the Spirit 
 of Holiness ; and Philipos, and Prokoros, and Nicanor, 
 and Timon, and Parmena, and Nikolos, a proselyte of An- 
 tiokia. And these they set before the apostles : and 
 while praying they laid upon them the hand. 
 
 And the word of Aloha increased, and the number of 
 the disciples increased in Urishlem greatly: and much 
 people of the Jihudoyee were obedient to the faith. But 
 Estephanos was filled with grace and power, and wrought 
 signs and miracles among the people. And men arose 
 from the congregation which was called Libertinu, Ky- 
 rainoyee, and Aleksandroyee, and from Cilicia, and from 
 Asia, and disputed with Estephanos, and were not able 
 
HISTORIES OF THE BLESSED APOSTLES. 151 
 
 to stand against the wisdom and the spirit which spake 
 in him. Then they sent men and instructed them to 
 say, We have heard him speak words of blasphemy 
 against Musha and against Aloha. And they stirred up 
 the people and the elders and the sophree, and came and 
 rose upon him, and carried him away and brought him 
 into the midst of the assembly. 
 
 XV. 
 
 And witnesses of falsehood arose, and said. This man 
 ceases not from speaking words contrary to the law and 
 against this holy place. For we have heard him say that 
 this Jeshu Natsroya shall destroy this place, and shall 
 change the customs which Musha delivered unto us. 
 And all they who sat in the assembly looked upon him, 
 and saw his face as the face of an angel. 
 
 And the chief of the priests demanded if these (things) 
 were so? But he said, Men, brethren, and fathers, 
 hear ! 
 
 The God of glory appeared to our father Abraham 
 while he was between the rivers, [and while] he had not 
 yet come to dwell in Charan, and said to him. Go forth 
 from thy country and from (being) with the sons of thy 
 family, and come to the land that I will show thee. 
 Then went forth Abraham from the land of the Kaldoyee, 
 and came and dwelt in Charan : and from thence, his 
 father being dead. Aloha caused him to pass into this 
 land in which you dwell to-day. And (yet) he gave 
 him no inheritance in it, nor a place of the feet, but he 
 promised to give it to him for an heritage to himself and 
 to his seed, while as yet he had not a son. And Aloha 
 spake with him, telling him that his seed should be a 
 sojourner in a strange land, and that they would enslave 
 and ill treat them four hundred years. And the nation 
 whom they will serve (in) bondage will I judge, saith 
 
152 THE BOOK OF THE ACTS. 
 
 Aloha : and afterward they shall come forth and serve me 
 in this place. And he gave to him the covenant of cir- 
 cumcision. And then begat he Ishok, and circumcised 
 him on the eighth day, and Ishok begat Jakub, and 
 Jakub begat our twelve fathers. And these our fathers 
 were incited against Jauseph, and sold him into Mitsreen. 
 And Aloha was with him : and he delivered him from all 
 his afflictions, and gave him grace and wisdom before 
 Pherun king of Mitsreen, and he appointed him prince 
 over Mitsreen, and over all his house. 
 
 XVI. 
 
 And there was a famine and great affliction in all 
 Mitsreen, and in the laud of Kenaan, and our fathers 
 had nothing to satisfy them. And when Jakub heard 
 that there was corn in Mitsreen, he sent forth our 
 fathers before. And when they had gone the second 
 time, Jauseph made himself known to his brethren, and 
 the family of Jauseph were made known unto Pherun. 
 And Jauseph sent and brought his father Jakub and all 
 his family, and they were in number seventy and five 
 souls. And Jakub went down into Mitsreen and died 
 there ; he and our fathers. And he was removed to 
 Shechem, and laid in the sepulchre that Abraham bought 
 with silver from the B'nai Chamur. 
 
 And when was come the time of that which Aloha 
 promised with an oath unto Abraham, the people had 
 multiphed and increased in Mitsreen until another king 
 had arisen over Mitsreen, who knew not Jauseph, and he 
 dealt fraudulently against our kindred, and shamefully 
 entreated our fathers, and commanded that their children 
 should be cast away,^ that they might not live. In that 
 time Musha was born, and was beloved of Aloha, and was 
 
 * Or destroyed. 
 
HISTORIES OF THE BLESSED APOSTLES. 153 
 
 brought up three months in the house of his father. 
 And when he was outcast from his people, the daughter 
 of Pherun found him, and brought him up unto her for 
 a son. And Musha was instructed in all the wisdom of 
 the Mitsroyee, and was excellent in words (and) also in 
 deeds. And when he became a son of forty years, it 
 arose upon his heart to visit his brethren the sons of 
 Israel. And he saw one of the sons of his tribe treated 
 with violence, and he avenged him, and did him justice, 
 and he killed the Mitsroya who had offended him, and 
 hoped that his brethren, the sons of Israel, would under- 
 stand that Aloha by his hand would give them deliver- 
 ance ; but they understood not. And the day after he 
 appeared to them while they strove one with another ; 
 and he persuaded them to be pacified, saying. Men, you 
 are brethren ; why offend you one the other ? But he 
 who had offended his neighbour removed himself from 
 him, and said to him. Who appointed thee over us a 
 prince and a judge ? Seekest thou to kill me as thou 
 killedst the Mitsroya yesterday ? And Musha fled at that 
 word, and became a sojourner in the land of Median, and 
 there were to him two sons. 
 
 XVII. 
 
 And when forty years were there fulfilled to him, 
 there appeared to him in the desert of Mount Sinai the 
 angel of the Lord in a flame that burned in a bush. 
 And while Musha looked, he wondered at the sight. And 
 as he drew near to gaze, the Lord spake to him with 
 the voice : I am the God of thy fathers, the God of 
 Abraham and of Ishok and of Jakub. And Musha, 
 trembling, dared not look upon the sight. And the Lord 
 said to him. Loose thy sandals from thy feet : for the 
 ground on which thou standest is holy. Seeing I have 
 seen the aflliction of my people who [are] in Mitsreen, 
 H 5 
 
154 THE BOOK OF THE ACTS. 
 
 and bis groaning I have heard, and I have descended that 
 I may deliver them. And now come, I will send thee 
 into Mitsreen. 
 
 This Musha whom they denied, when they said, Who 
 appointed thee over us a prince and a judge ? this, sent 
 Aloha unto them a prince and a deUverer by the band of 
 the angel who appeared to him at the bush. This 
 brought them out, when he had wrought signs and 
 wonders and mighty deeds in the land of Mitsreen, and 
 at the Sea of Suph, and in the desert forty years. 
 
 XVIIT. 
 
 This is that Musha, who said to the sons of Israel, A 
 Prophet will Aloha the Lord raise up unto you from your 
 brethren, like me ; him shall you hear. This is he who 
 was with the congregation in the desert, with the angel 
 himself who spake with him and with our fathers at the 
 mountain of Sinai ; and he it was who received the words 
 of life to give (them) to us. And our fathers willed not 
 to give heed to him, but left him, and in their hearts 
 turned back to Mitsreen, saying to Aharun, Make us 
 alohee that may go before us, because this Musha, who 
 brought us forth from the land of Mitsreen, we know not 
 what is become of him. And he made them the calf in 
 those days, and they sacrificed sacrifices to idols, and were 
 delighted with the work of their hands. And Aloha turned, 
 and delivered them up to be worshippers of the hosts of 
 heaven ; as it is written in the book of the prophets. 
 
 Forty years in the desert 
 
 Victims or saciifices did you offer to me. 
 
 Sons of Israel ? 
 
 But you took up the tabernacle of Malkum, 
 
 And the star of the god of Raphan, 
 
 Images you have made to worship them ; 
 
 I wiU remove you beyond Babel. 
 
HISTORIES OF THE BLESSED APOSTLES. 155 
 
 XIX. 
 Behold, the tabernacle of testimony of our fathers 
 was in the desert, as He who spake with Musha had 
 commanded to make it after the pattern which he had 
 seen. And this tabernacle also our fathers bringing 
 brought in with Jeshu to the land which Aloha had 
 given to them, an inheritance from those peoples whom 
 he had expelled from before them, and it was carried 
 until the days of David ; who found favour before Aloha, 
 and asked to find a tabernacle for the God of Jakub. 
 But Shelemun builded the house. But the Most High 
 dwelleth not in the work of hands, as saith the prophet, 
 
 Heaven is my throne. 
 
 And earth the footstool beneath my feet : 
 
 What house will you build me ? saith the Lord : 
 
 Or what is the place of my rest ? 
 
 Hath not my hand made all these ? 
 0, hardened of neck and uncircumcised in your hearts 
 and in your hearing, you at all times against the Spirit 
 of Holiness stand up ; as your fathers, so you also. For 
 which of the prophets have not your fathers persecuted 
 and slain ? they who before announced the coming of 
 the Righteous; him whom you delivered up and slew. 
 And you have received the law by the precept of angels, 
 and have not kept it. 
 
 XX. 
 
 And when they heard these they were filled with wrath 
 in themselves, and they gnashed their teeth upon him. 
 And he, being full of faith and of the Spiiit of Holiness, 
 looked up to heaven, and saw the glory of Aloha, and 
 Jeshu standing at the right hand of Aloha, And he 
 said. Behold, I see the heavens opened, and the Son of 
 man standing at the right hand of Aloha. And they 
 
156 THE BOOK OF THE ACTS. 
 
 cried with a high voice, and stopped their ears, and 
 rushed upon him, all of thera, and seizing they brought 
 him out of the city and stoned him. And they who 
 witnessed against him laid their garments before the feet 
 of a certain young man named Shaol. And they stoned 
 Estephanos, (he) praying and saying, Our Lord Jeshu, 
 receive my spirit. And kneeling down, he cried with 
 a high voice, and said, Our Lord, let not this sin arise 
 against them. And when this he had said, he slept. 
 But Shaol willed to take part in his killing. And there 
 was made in those days a great persecution against the 
 church that was in Urishlem ; and they were all dispersed 
 in the country of Jihud and also among the Shomroyee, 
 excepting only the apostles. And faithful men laid 
 Estephanos in his tomb, and mourned over him greatly. 
 
 XXL 
 
 But Shaol persecuted the church of Aloha, going to 
 the houses, and drawing men and women delivered them 
 to the house of the bound. And they who were dis- 
 persed went about and preached the word of Aloha. But 
 Philipos descended to a city of the Shomroyee, and 
 preached concerning the Meshiha. And when they 
 heard his word, the men who were there attended to him, 
 and were persuaded of all that he said : for they saw the 
 signs that he wrought. For many whom unclean spirits 
 possessed cried with a high voice, and they came out 
 from them ; and others, palsied and lame, were healed : 
 and great joy was in that city. 
 
 But a certain man was there whose name was Simon, 
 who had dwelt in that city much time, and with his 
 sorceries had deceived the people of the Shomroyee, 
 magnifying himself, and saying, I am the Great. ° And 
 
 ^ Ano ^no Babo. 
 
HISTORIES OF THE BLESSED APOSTLES. iD/ 
 
 all inclined to him, great and small, and said. This is the 
 great Power of Aloha. And they were persuaded by 
 him, because that much time by his sorceries he had 
 astonished them. But when they believed Philipos, who 
 evangelized the kingdom of Aloha in the name of our 
 Lord Jeshu Meshiha, they were baptized, men and 
 women. And Simon also himself believed, and was bap- 
 tized, and adhered to Philipos. And when he saw the 
 signs and great works which were done by his hands, he 
 wondered and was astonished. 
 
 XXII. 
 
 And when the apostles who were at Urishlem heard 
 that the people of the Shomroyee had received the word 
 of Aloha, they sent to them Kipha and Juhanon. And 
 they went down and prayed for them, that they might 
 receive the Spirit of Holiness : for he was not upon one of 
 them yet ; but they were only baptized in the name of 
 our Lord Jeshu. Then they laid upon them the hand, 
 and they received the Spirit of Holiness. 
 
 And when Simon saw that by the hand-laying of the 
 apostles the Spirit of Holiness was given, he offered to 
 them silver, saying. Give also to me this power, that he 
 on whom I shall lay the hand may receive the Spirit of 
 Holiness. Shemun Kipha said to him. Thy silver go 
 with thee into perdition, because thou thoughtest that 
 the gift of Aloha with the possessions of the world might 
 he obtained. Thou hast neither part nor lot in this 
 faith, because thine heart hath not been right before 
 Aloha. Nevertheless, repent of this thy wickedness, and 
 pray of Aloha, that the guile of thy heart may haply be 
 forgiven thee ; for in bitter gall and in the bonds of ini- 
 quity I see that thou art. Simon answered and said. 
 Pray you on my behalf, of Aloha, that not any of these 
 things which you have spoken may come upon me. 
 
158 THE BOOK OF THE ACTS. 
 
 But Shemun and Juhanon, when they had testified 
 and taught the word of Aloha, returned to Urishlem, and 
 evangelized in many villages of the Shomroyee. 
 
 XXIII. 
 
 And the angel of the Lord spake with Philipos, and 
 said to him, Arise, go to the south, in the desert way 
 which goeth down from Urishlem to Gaza. And arising 
 he went. And there met him a certain eunuch ^ who 
 had come from Cush, an officer of Kandak, queen of the 
 Cushoyee ; and he was officer over all her treasure. And 
 he had been to worship at Urishlem ; and while return- 
 ing that he might go, he sat in the chariot and read in 
 Eshaia the prophet. 
 
 And the Spirit of HoUness said to Philipos, Approach, 
 and join the chariot. And being near, he heard that he 
 read in Eshaia the prophet ; and he said to him, Under- 
 standest thou what thou readest ? 
 
 And he said. How can I understand, unless one teach 
 me ? And he prayed of him, of Philipos, to ascend and 
 sit with him. 
 
 But the section (phosuka) of the scripture in which he 
 was reading is this : 
 
 As a lamb to the slaughter was he led ; 
 And as a sheep before the shearer is silent. 
 So opened not he his mouth in his humiliation. 
 From oppression and from judgment was he led ; 
 And his age who shall recount ? 
 For his life is taken from the earth. 
 That eunuch said unto Philipos, I pray thee, of whom 
 speaketh this the prophet ? of himself, or of another man 1 
 Then Philipos opened his mouth and began, from that 
 very scripture, preaching to him concerning our Lord 
 Jeshu. 
 
 ^ Mahaimna, " a faithful or confidential one." 
 
HISTORIES OF THE BLESSED APOSTLES. 159 
 
 And as they went in the way they came to a certain 
 place which had water in it, and that eunuch said. 
 Behold the water ; what is the hinderance that I should 
 be baptized?'^ And he commanded that the chariot 
 should stand ; and they descended both of them to the 
 water, and Phihpos baptized that eunuch. 
 
 And when they had ascended from the water, the 
 Spirit of the Lord rapt away Phihpos, and the eunuch 
 again saw him not ; but he went on his way rejoicing. 
 But Philipos was found at Azotos, and from thence he 
 itinerated and evangelized in all the cities until he came 
 to Cesarea. 
 
 XXIV. 
 
 But Shaol was yet full of threatenings and murderous 
 wrath ^ against the disciples of our Lord. And he 
 demanded letters from the chief priests which he should 
 give at Darmsuk to the synagogues, that if he found 
 (any) who walked in this way, men or women, he might 
 bind and bring them to Urishlem. 
 
 And as he went and began to come nigh to Darmsuk, 
 suddenly there shone forth upon him a light from hea- 
 ven ; and he fell upon the earth, and heard a voice which 
 said to him, Shaol, Shaol, why persecutest thou me ? It 
 is hard to thee to kick against the pricks. 
 
 He answered and said. Who art thou, my Lord ? 
 
 And our Lord said, I am Jeshu Natsroya, whom thou 
 persecutest ; but arise, go into Darmsuk, and there it 
 will be spoken with thee concerning what thou must do. 
 
 And the men who went with him in the way stood 
 astonished, because the voice alone they heard, but a man 
 was not seen by them. And Shaol arose from the earth, 
 and could not see any thing when his eyes were opened. 
 
 ^ Verse 37 is wanting in the Peschito. ^ Wrath of slaughter. 
 
160 THE BOOK OF THE ACTS. 
 
 And they took him by his hand and brought him into 
 Darmsuk ; and he saw not for three days, neither did he 
 eat or drink. 
 
 But there was in Darmsuk a certain disciple whose 
 name was Hanania. And the Lord said to him in a 
 Tision, 
 
 Hanania. 
 
 And he said, Behold me, my Lord. 
 
 And our Lord said to him, Arise, go to the street 
 which is called the Straight, and inquire in the house of 
 Jihuda for Shaol, who is fron^ Tarsos the city. For, 
 behold, while prajring, he hath seen in a vision a man 
 whose name is Hanania, who entered and laid upon him 
 the hand that his eyes might be opened. 
 
 And Hanania said. My Lord, I have heard from many 
 concerning this man, of how much evil he hath brought 
 upon thy saints in Urishlem. And behold, here also he 
 hath authority from the chief priests to bind all those 
 who invoke thy name. 
 
 And the Lord said to him. Arise, go ; for a vessel is he 
 to me, chosen to bear my name to the nations, and to 
 kings, and to the house of the sons of Israel. For I will 
 show him what he is to suffer on account of my name. 
 
 Then Hanania went to the house unto him, and he 
 laid upon him the hand, and said to him, Shaol, my 
 brother, our Lord Jeshu hath sent me ; He who appeared 
 to thee in the way whUe thou wast coming, that thine 
 eyes may be opened, and thou mayest be filled with the 
 Spirit of Holiness. And instantly there fell from his 
 eyes something which was like to scales ; and his eyes 
 were opened, and, arising, he was baptized. And he took 
 food and was strengthened, and was (certain) days with 
 those disciples who were in Darmsuk. And at once he 
 preached in the synagogues of the Jihudoyee concerning 
 Jeshu, that he is the Son of Aloha. And all they who 
 
HISTORIES OF THE BLESSED APOSTLES. 161 
 
 heard him wondered, and they said, Is not this he who 
 persecuted all those who call upon this name in Urish- 
 lem ? And behold, also, hither upon the self-same 
 (object) was he sent to bind and take them to the chief 
 priests. 
 
 XXV. 
 
 ' But Shaol was the more strengthened, and moved 
 those Jihudoyee who dwelt at Darrasuk, while he showed 
 that this is the Meshiha. And when days were many to 
 him there, the Jihudoyee wrought treachery against him 
 to kill him. But their treachery was showed to Shaol, 
 which they sought to do to him ; and that they kept the 
 gates of the city day and night to kill him. Then the 
 disciples set him in a pannier, and dismissed him from 
 the wall by night. And he went to Urishlem, and willed 
 to be attached to the disciples. And all of them were 
 afraid of him, and believed not that he was a disciple. 
 But Bar Naba took him and brought him to the apostles, 
 and recounted to them how in the way he had seen the 
 Lord, and what he had spoken with him ; and how in 
 Darmsuk with boldness he had spoken in the name of 
 Jeshu. And he went in with them and went out in 
 Urishlem. And he spake in the name of Jeshu with 
 boldness, and disputed with those Jihudoyee who knew 
 Greek ; ^ but they were wishful to kill him. And when 
 the brethren knew, they brought him by night to 
 Cesarea, and from thence sent him to Tarsos. Never- 
 theless, in the church which was in Jihud, and in Galila, 
 and Shomreen, there was peace, while (it) was edified ; 
 and going forward in the fear of Aloha, and in the conso- 
 lation of the Spirit of Holiness, was multiplied. 
 
 And it was that while Shemun itinerated among the 
 cities, he went down also to the saints who dwelt in Lud 
 ^ Javanith. 
 
162 THE BOOK OF THE ACTS. 
 
 the city. And he found a certain man whose name was 
 Ania, who had lain upon a bed paralyzed eight years. 
 And Shemun said to him, Ania, Jeshu Meshiha healeth 
 thee ; arise, and make thy bed. And instantly he arose. 
 And all who dwelt in Lud and in Sarona saw him, and 
 turned to Aloha. 
 
 XXVI. 
 
 But there was a certain disciple in Joppa the citj% 
 whose name was Tabitha. This was rich in good works 
 and in alms which she had done. But she became 
 afflicted in those days, and died. And they washed her 
 and laid her in an upper room. And the disciples heard 
 that Shemun was in Lud the city, because it is over 
 against Joppa, and they sent to him two men, who should 
 pray of him not to delay to come among them. And 
 Shemun arose and went with them. And when he was 
 come, they brought him up to the upper room, and 
 assembled (and) stood around him all the widows, weep- 
 ing, and showing him those vestments and mantles which 
 Tabitha had given them, while hving. But Shemun put 
 forth all the men without, and fell upon his knees and 
 prayed; and he turned towards the corpse and said 
 Tabitha, arise. ^ And she opened her eyes ; and when 
 she beheld Shemun, she sat. And he reached his hand 
 and raised her, and called the saints and widows, and 
 gave her to them living. And this was known to all the 
 city, and many believed in our Lord. And he was in 
 Joppa days not a few, sojourning in the house of Shemun 
 the tanner. 
 
 XXVII. 
 
 But in Cesarea was a certain man, a centurion, whose 
 name was Cornelius, of the cohort which was called 
 
 1 Tabitha Kumi. 
 
HISTORIES OF THE BLESSED APOSTLES. 163 
 
 the Italic. And he was just, and feared Aloha, he and 
 all his house : he did much alms among the people, and 
 in all time prayed of Aloha. This saw an angel of Aloha 
 in a vision manifestly about the ninth hour of the day, 
 who came in to him, and said to him, Cornelius ! 
 
 And he beheld him, and feared, and said. What, my 
 Lord ? And the angel said to him. Thy prayers and thy 
 alms have ascended for a memorial before Aloha. And 
 now send men to Joppa the city, and bring Shemun 
 who is called Kipha : behold, he sojourneth in the house 
 of Shemun the tanner, which is hard by the sea. 
 
 And when the angel who had spoken with him had 
 gone, he called two from the sons of his house, and a 
 certain soldier who feared Aloha (and) who was obedient 
 to him ; and he made known to them every thing he had 
 seen, and sent them to Joppa. 
 
 XXVIII. 
 
 And the day after while they went on the way, and 
 drew nigh to the city, Shemun ascended to the roof to 
 pray, at the sixth hour. And he hungered, and desired 
 to eat : and while they were preparing for him, there fell 
 upon him an entrancement, and he saw the heavens 
 opened, and a certain vessel bound at the four corners, 
 and like to a great sheet, and it was let down from hea- 
 ven upon the earth: and in it were all animals of four 
 feet, and reptiles of the earth, and fowls of the heaven. 
 And a voice came to him, which said, Shemun, arise, 
 slay, and eat. 
 
 And Shemun said. Not so, my Lord : for never have I 
 eaten any thing that is profane ^ and unclean. 
 
 And again the second time was to him. Those (things) 
 which Aloha cleanseth make not thou profane. ^ 
 
 * Or, polluted. 
 
164 THE BOOK OF THE ACTS. 
 
 This was three times done : and the vessel was elevated 
 to heaven. And while Shemun wondered in himself for 
 what (was) the vision he had seen, those men came who 
 had been sent by Cornelius, and inquired for the house 
 where Shemun sojourned, and they came and stood at 
 the gate of the court. And they called there, and 
 inquired, whether Shemun who was called Kipha there 
 sojourned. 
 
 And while Shemun thought on the vision, the Spirit 
 said to him, Behold, three men seek thee : arise, descend 
 and go with them, not being divided in thy mind : for I 
 have sent them. Then Shemun descended to those men, 
 and said to them, 
 
 I am he whom you seek : what is the occasion on 
 which you have come ? 
 
 They said to him, A certain man whose name is Cor- 
 nelius, a centurion, who feareth Aloha, and of whom all 
 the people of the Jihudoyee give witness, hath been told 
 in a vision by an holy angel to send and bring thee to 
 his house, and to hear words from thee. 
 
 And Shemun brought them in, and received them 
 while they tarried ; and he arose the day after, and went 
 forth, and proceeded with them ; and certain of the bre- 
 thren of Joppa went with them. And the next day they 
 entered Cesarea : but Cornelius was waiting for them, 
 while all the sons of his family, and the friends and 
 beloved ones whom he had, were assembled with him. 
 
 XXIX. 
 
 And when Shemun entered Cornelius met him, and 
 fell and worshipped at his feet. And Shemun raised 
 him, and said to him. Arise, I also am a man. And 
 while speaking with him he entered, and found many 
 who had come thither. And he said to them. 
 
 You know that it is not lawful for a man a Jihudoya 
 
HISTORIES OF THE BLESSED APOSTLES. 165 
 
 to attach to a foreign man who is not a son of his tribe. 
 But me hath Aloha showed that I should not declare any 
 man unclean or profane. Wherefore I the more dili- 
 gently came when you sent for me. But I ask you, on 
 what account you have sent for me ? 
 
 And Cornelius said to him, Four days are unto this 
 from when, behold, I am fasting ; and at nine hours, 
 while praying in my house, a certain man stood before 
 me clothed in white. And he said to me, Cornelius, thy 
 prayer is heard, and thy alms have made memorial before 
 Aloha. But send to Joppa the city, and bring Shemun 
 who is called Kipha ; behold, he abideth in the house of 
 Shemun a tanner, which is by the sea ; and he will 
 come and speak with thee. And immediately I sent to 
 thee, and thou hast well done to have come. And, 
 behold, we are all before thee, and desire to hear every 
 thing that hath been commanded thee by Aloha. 
 
 XXX. 
 
 But Shemun opened his mouth, and said. In truth I 
 comprehend that Aloha is no respecter of persons : but 
 in all nations whoever feareth him and worketh righteous- 
 ness is accepted of him. For (this is) the word which 
 he hath sent to the sons of Israel, and hath announced 
 to them peace and repose through Jeshu Meshiha, — this 
 is the Lord of all. And you also know by the word 
 which hath been in all Jihud (which began) from Galila 
 after the baptism which Juhanon preached, concerning 
 Jeshu who was of Natsrath, whom Aloha anointed with 
 the Spirit of Holiness and with power : he who went 
 about and healed those who were worn out with evil, 
 because Aloha was with him. And we are his witnesses 
 of all which he did in the land of Jihud and of Urishlem. 
 This (one) himself did the Jihudoyee hang upon the tree 
 and kill ; and him did Aloha raise up on the third day. 
 
166 THE BOOK OF THE ACTS. 
 
 and gave him to be seen openly ; yet not to all the peo- 
 ple, but to us who by Aloha were chosen to be unto him 
 the witnesses, who ate with him and drank after his 
 resurrection from among the dead. And he commanded 
 us to preach and to testify to the people that this is he 
 who hath been separated by Aloha (to be) the Judge of 
 the Hying and of the dead. And of him all the prophets 
 testify, that whoever believeth in his name shall receive 
 remission of sins. 
 
 And while Shemun spake these words the Spirit of 
 Holiness overspread all who heard the word. And the 
 circumcised brethren who had come with him were asto- 
 nished and amazed, because upon the Gentiles also the 
 gift of the Spirit of Hohness was poured out. For they 
 heard them speaking with tongues ; and they magnified 
 Aloha. And Shemun said. Can any one forbid waters 
 that they should not be baptized, they who, behold, have 
 received the Spirit of Holiness as well as we ? Then he 
 commanded them to be baptized in the name of our Lord 
 Jeshu Meshiha. And they prayed of him to remain with 
 them (certain) days. 
 
 And the apostles and brethren who were in Jihud 
 heard that the Gentiles also had received the word of 
 Aloha. 
 
 XXXI. 
 
 And when Shemun had gone up to Urishlem, they 
 who were of the circumcision contended with him, say- 
 ing, that unto men uncircumcised he had entered, and 
 had eaten with them. And Shemun put forth in order 
 to say to them. That while praying in Joppa I saw a 
 vision ; a certain vessel descended which was hke to a 
 sheet, and bound at the four corners : and it came down 
 from heaven and came unto me. And gazing at it I 
 beheld in it animals of four feet, and reptiles of the 
 
HISTORIES OF THE BLESSED APOSTLES. 16/ 
 
 earth, and fowls of the heaven. And I heard a voice 
 which said to me, Shemun, arise, slay, and eat. And I said. 
 Not so, my Lord ; for nothing hath entered my mouth 
 that is unclean or profane.^ And again the voice said to 
 me from heaven, What Aloha hath cleansed make not 
 thou to be polluted. This was done three times, and 
 every thing was taken up into heaven. 
 
 And at that moment three men, who had been sent to 
 me by Cornehus from Cesarea, came and stood at the 
 gate of the court where I was sojourning. And the 
 Spirit said to me. Go with them without doubting. And 
 there went also with me these six brethren, and we 
 entered into the man's house. And he related to us how 
 he had seen in his house an angel, who stood and said to 
 him. Send to the city Joppa, and bring Shemun who is 
 called Kipha, and he will speak with thee words by 
 which thou wilt be saved, thou and all thy house. And 
 when I proceeded to speak there, the Spirit of HoHness 
 overshadowed them, as upon us from the beginning. 
 And I remembered the word of our Lord, who said, 
 Juhanon baptized you with waters, but you shall be bap- 
 tized with the Spirit of Holiness. If then Aloha equally 
 hath given the gift to the Gentiles who have believed in 
 our Lord Jeshu Meshiha as we, who was I, that I should 
 be sufficient to prohibit Aloha ? 
 
 And when these words they had heard they were 
 silent, and they praised Aloha, and said. Now also unto 
 the Gentiles Aloha hath given repentance unto life. 
 
 XXXII. 
 
 But they who had been dispersed by the tribulation 
 that was concerning Estephanos went unto Punika, also 
 to the region of Kypros and to Antiokia, but with any 
 
 3 Or, polluted. 
 
168 
 
 THE BOOK OF THE ACTS. 
 
 one not speaking the word unless only "with the Jihu- 
 doyee. But of them were men of Kypros and of Kyrine ; 
 these entered into Antiokia, and discoursed with the 
 Javnoyee, and evangelized concerning our Lord Jeshu. 
 And the hand of the Lord was with them, and- man^ 
 beheved, and were converted unto the- Lord. And this 
 was heard by the ears of the sons of the church which 
 was at Urishlem, and they sent Bar Naba to Antiokia. 
 And when he came thither, and beheld the grace of 
 Aloha, he rejoiced, and entreated them with all their 
 heart to cleave to our Lord. For he was a good man, 
 and full of the Spirit of HoUness and of faith, and there 
 was added much people to our Lord. And he went 
 forth to Tarsos to seek for Shaol ; and when he had 
 found him he brought him with him to Antiokia. And 
 a whole year together they assembled in the church, and 
 taught much people : from thence first in Antiokia the 
 disciples were called Christianee. 
 
 And in those days there came from Urishlem thither 
 prophets. And one of them arose whose name was Aga- 
 bos : and he made known to them by the Spirit that a 
 great famine would be in all the land. And that famine 
 was in the days of Claudios Caesar. Therefore the disci- 
 ples, according as each of them had, determined to send 
 for the service of those brethren who dwelt in Jihud ; 
 and they sent by the hand of Bar Naba and Shaol to the 
 presbyters who were there. 
 
 XXXIII. 
 
 But at that time Herodes the king, he who was sur- 
 named Agripos, stretched forth hands upon some who 
 were in the church, to ill-treat them. And he killed 
 with the sword Jakub the brother of Juhanon. And 
 when he saw that this pleased the Jihudoyee, he added 
 to apprehend also Shemun Kipha. And they were the 
 
 i 
 
HISTORIES OF THE BLESSED APOSTLES. 169 
 
 days of the Phatiree.^ And he apprehended him and 
 cast him into the house of the bound, and delivered him 
 to sixteen soldiers to keep him, that after the Petscha he 
 might dehver him to the people of the Jihudoyee. And 
 while Shemun was kept in the house of the bound, con- 
 stant prayer was offered by the church on his behalf unto 
 Aloha. 
 
 And in that night of the coming morning when he 
 should be delivered up, while Shemun slept between two 
 soldiers, and bound with two chains, and the others were 
 watching the gates of the house of the bound, the angel 
 of the Lord stood over him, and light shined in all the 
 house. And he smote him on his side, and said to him, 
 Arise quickly. And the chains fell from his hands. 
 And the angel said to him. Bind thy loins, and put on 
 thy sandals. And he did so. And again he said to 
 him. Wrap thy mantle, and come after me. And he 
 went forth, and came after him ; not knowing that what 
 was done by the hand of the angel was reahty, for he 
 thought that he saw a vision. And when he had passed 
 the first and second guard, they came to the gate of iron, 
 and it was opened to them of its own accord.^ And 
 when they went forth and had passed one street, the 
 angel departed from him. 
 
 Then acknowledged Shemun, and said, Now know I 
 in truth that the Lord hath sent his angel, and hath 
 deHvered me from the hand of Herodes the king, and 
 from that which the Jihudoyee had calculated against 
 me. 
 
 And when he had understood, he came to the house of 
 Mariam the mother of Juhanon, he who is surnamed 
 Markos ; because many brethren were assembled there 
 and praying. And he knocked at the gate of the court, 
 
 * See the Gospels, page 384. ^ From the will of itself. 
 
170 THE BOOK OF THE ACTS. 
 
 and there came forth to answer him a damsel whose 
 name was Roda. And she knew the voice of Shemun ; 
 and for joy she opened not the gate, but returned with 
 running, and said to them, Shemun, behold, stands at 
 the gate of the court. And they said to her, Thou art 
 altogether moved. And she contended that it was so. 
 And they said. It may be that it is his angel. And She- 
 mun knocked at the gate ; and they went forth, and 
 seeing him they were astonished. And he beckoned to 
 them with his hand to be silent ; and entered, and 
 showed them how the Lord had brought him out from 
 the house of the bound. And he said to them. Show 
 these to Jakub and to the brethren ; and he departed 
 and went to another place. 
 
 And when it was morning there was made a great 
 tumult among the soldiers concerning Shemun, what was 
 become of him? But Herodes when he inquired and 
 found him not, condemned the guards, and commanded 
 that they should die. And he went forth from Jihud 
 and came to Cesarea. And because he was angry with 
 the Tsuroyee and with the Tsaidonoyee, they gathered 
 together and came to him by persuasion of Blestos the 
 chamberlain of the king, and prayed of him that peace 
 should be to them, because the sustenance of their coun- 
 try was from the kingdom of Herodes. 
 
 But upon a pubhc day Herodes was clothed with the 
 robe of royalty, and sat upon the tribunal, and he dis- 
 coursed to an assembly. But all the people exclaimed, 
 and said. These are the words ^ of a god, and not of a 
 man. And on this account, because he gave not the 
 glory to Aloha, in that hour the angel of the Lord smote 
 him, and he was corroded with worms, and died. 
 
 And the gospel of Aloha was proclaimed, and was 
 great. 
 
 * Benoth kolee, " voices.'* 
 
HISTORIES OF THE BLESSED APOSTLES. 171 
 
 XXXIV. 
 
 But Bar Naba and Shaol returned from Urishlem to 
 Antiokia after they had accomplished their ministry; 
 and they took with them Juhanon who was called 
 Markos. But there were in the church of Antiokia pro- 
 phets and teachers. Bar Naba and Shemun who was 
 called Niger, and Lukios who was from the city of 
 Kyrene, and Manael, a foster-brother of Herodes Te- 
 trarka, and Shaol. And as they fasted and supplicated 
 Aloha, the Spuit of Holiness said to them. Separate to 
 me Shaol and Bar Naba for the work to which I have 
 called them. And after they had fasted and prayed, 
 they laid upon them the hand, and dismissed them. 
 And they, being sent by the Spirit of Holiness, went down 
 to Selukia, and from thence proceeded by sea to Cyprus. 
 And when they had entered the city Salamina, they 
 preached the word of our Lord in the congregations of 
 the Jihudoyee, and Juhanon ministered to them. And 
 when they had itinerated through the whole island unto 
 the city Paphos, they found a man, a certain sorcerer, a 
 Jihudoya, who was a false prophet, whose name was Bar 
 Shuma. This adhered to a wise man who was procon- 
 sul, and was called Sergius Paulos. And the proconsul 
 called Shaol and Bar Naba, and requested to hear from 
 them the word of Aloha. But this sorcerer. Bar Shuma, 
 whose name interpreted is Elymos, stood against them, 
 because he desired to avert the proconsul from faith. 
 But Shaol, he who is called Paulos, was filled with 
 the Spirit of Holiness, and beheld him, and said, full 
 of all deceits and all wickednesses, thou son of the devil, 
 and adversary of all righteousness, ceasest thou not to 
 pervert the right ways of the Lord ? And now the hand 
 of the Lord is upon thee, and thou shalt be blind, and 
 not see the sun until the time. And in the hour there 
 I 2 
 
1/2 THE BOOK OF THE ACTS. 
 
 fell upon him obscurity and darkness, and he went about 
 asking some one to hold him by the hand. But when 
 the proconsul saw what had been done, he wondered, 
 and believed in the doctrine of the Lord. 
 
 XXXV. 
 
 But Paulos and Bar Naba went on by sea from the 
 city Paphos, and came to Perga, a city of PamphyUa ; 
 and Juhanon separated from them, and went to Urishlem. 
 But they went forth from Perga, and came to Autiokia, 
 the city of Pisidia. And they entered the synagogue, 
 and sat on the day of shabath. And after the law and 
 the prophets had been read, the presbyters of the syna- 
 gogue sent to them, and said. Men, brethren, have you a 
 word of exhortation to say to the people ? And Paulos 
 arose, and signed with his hand, and said to them : 
 
 Men, sons of Israel, and those who fear Aloha, 
 hearken ! The God of this people elected our fathers, 
 and exalted and magnified them, when they were 
 sojourners in the land of Metsreen, and with uplifted 
 arm brought them out therefrom. And he nourished 
 them in the desert forty years. And he destroyed seven 
 nations in the land of Canaan, and gave them their land 
 an inheritance. And four hundred and fifty years he 
 gave them judges, until Shamuel the prophet ; and then 
 prayed they for themselves a king ; and Aloha gave to 
 them Shaol-bar-Kish, a man of the tribe of Benjamin, 
 forty years. And he took him, and raised unto them 
 David the king, and testified of him, and said, I have 
 found David, the son of Jeshai, a man according to my 
 heart ; he will perform all my will. From the seed of 
 this (man) the God of Israel, as he had promised, raised 
 up Jeshu the Redeemer. And he sent Juhanon to pro- 
 claim before his coming the baptism of repentance to the 
 whole people of Israel. And while Juhanon accom- 
 
HISTORIES OF THE BLESSED APOSTLES. 1/3 
 
 plislied his ministry, he said, Whom think you that I 
 am ? I am not (he), but, behold, he eometh after me, he, 
 the latchet of whose sandals I am not worthy to unloose. 
 
 XXXVI. 
 
 Men, brethren, sons of the race of Abraham, and they 
 among you who fear Aloha, unto you is sent the word 
 of life. For they, the inhabitants of Urishlem and their 
 princes, have not consented thereto, nor also to the 
 writings of the prophets which are read on every 
 shabath ; but condemned him, and accomplished all that 
 was written. And while they found not any cause of 
 death, they requested Pilatos that they might kill him. 
 And when they had fulfilled every thing that was written 
 concerning him, they took him from the cross, and laid 
 him in a sepulchre. But Aloha raised him from among 
 the dead. And he was seen days many by those who 
 had come up with him from Galila to Urishlem, and they 
 are now his witnesses unto the people. And we also, 
 behold, we preach to you that that promise which was 
 made to our fathers, behold. Aloha hath fulfilled it to 
 their children, (in) that he hath raised up Jeshu ; as it is 
 written in the second psalm, ' 
 
 Thou art my Son ; 
 This day have I begotten thee. 
 And thus did Aloha raise him from among the dead, that 
 again he should not return thither to see corruption ; as 
 he had said, 
 
 I will give you the sure grace of David. 
 And again he hath said in another place. 
 
 Thou hast not given thy Saint to see corruption. 
 For David in his generation served the will of Aloha, 
 and slept, and was added to his fathers, and saw cor- 
 ruption. But This whom Aloha raised saw no corrup- 
 tion. Know then, brethren, that through This himself is 
 
1/4 THE BOOK OF THE ACTS. 
 
 preached to you the remission of sins ; and from all 
 (from) which we could not by the law of Musha be justi- 
 fied, through This all who believe are justified. Beware, 
 then, lest there come upon you that which is written in 
 the prophets : 
 
 Behold, despisers, and wonder, and perish : 
 
 For a work I work in your days 
 
 Which you will not beheve if one should declare it to 
 you. 
 And when they had gone oat from among them, they 
 besought of them that the next shabath they would speak 
 to them these words. And when the congregation was 
 dissolved, many Jihudoyee went after them ; and also the 
 proselytes who worshipped Aloha. And they discoursed 
 (with) and persuaded them to cleave to the grace of 
 Aloha. 
 
 XXXVII. 
 
 And on the next shabath the whole city gathered to 
 hear the word of Aloha. And when the Jihudoyee saw 
 the great assemblage, they were filled with envy, and arose 
 against the words which Paulos spake, and blasphemed. 
 But Paulos and Bar Naba said to them openly. To you it 
 behoved first to speak the word of Aloha ; but because 
 you repel it from you, and determine against yourselves 
 that you are not worthy of eternal life, behold, we turn 
 to the Gentiles. For so hath our Lord commanded, as 
 it is written, 
 
 I have set thee a light to the Gentiles, 
 To be for salvation to the ends of the earth. 
 And when the Gentiles heard, they rejoiced and glorified 
 Aloha ; and they beheved who were disposed^ unto 
 eternal life. And the word of Aloha was spoken in all 
 
 "^ Or, set unto. 
 
 M 
 
HISTORIES OF THE BLESSED APOSTLES. 175 
 
 that region. But the Jihudoyee excited the principal 
 men of the city and [certain] rich women, who with 
 them feared Aloha, and raised a persecution against 
 Paulos and against Bar Naba, and cast them out from 
 their bounds. And as they went forth, they shook off 
 against them the dust of their feet ; and they came to 
 Ikanon, a city. And the disciples were filled with joy 
 and with the Spirit of Holiness. 
 
 And they came and entered into the synagogue of the 
 Jihudoyee, and so spake with them as that many believed 
 of Jihudoyee and of Javanoyee. But Jihudoyee, of 
 those who were not persuaded, excited the Gentiles to ill- 
 treat the brethren. But they much time were there, and 
 openly discoursed concerning the Lord ; and He testified 
 of the word of his grace by the signs and the wonders 
 which he wrought by their hands. And all the society 
 of the city was divided : of them some were with the 
 Jihudoyee, and of them (some) adhered to the apostles. 
 But there was made a movement by the Gentiles and by 
 the Jihudoyee and their chiefs to maltreat them, and to 
 crush them with stones. And when they knew, they 
 passed away, and escaped to the cities of Lykania, Lys- 
 tra, and Derbe, and the villages which surround them, 
 and there evangelized. 
 
 XXXVIII. 
 
 And a certain man dwelt in the city of Lystra who 
 was afflicted in his feet, lame from the womb of his 
 mother, (and) who had never walked. This heard Paulos 
 discourse. And when Paulos saw him, and knew that 
 there was faith in him to be saved, he said to him with a 
 high voice. To thee I say, in the name of our Lord Jeshu 
 Meshiha, Stand upon thy feet. And leaping, he stood 
 and walked. And the assembly of the people, when 
 they saw what Paulos had done, lifted up their voice in 
 
176 THE BOOK OF THE ACTS. 
 
 the language of the country, and said, Gods in the like- 
 ness of men have come down unto us. And they named 
 Bar Naba, lord of the gods ;^ and Paulos, Hermis, 
 because he was foremost in discourse. And the priest 
 of the lord of the gods, who was without the city, 
 brought oxen and garlands to the gates of the court of 
 the place where they dwelt, and willed to sacrifice to 
 them. But Bar Naba and Paulos, when they heard, rent 
 their garments, and sprang up, and came out to the 
 crowd. And they cried, and said. Men, what do you? 
 We also are children of men liable to sufferings Hke you, 
 (and) who preach to you that from these vanities you 
 should turn unto Aloha the living, who made heaven and 
 earth, and the seas, and all that is in them : who in 
 former generations left all nations to walk in ways of 
 their own ; yet leaving not himself without witness, whUe 
 he did them good from heaven, and sent down rain, and 
 multipUed the fruits in their times, and filled with food 
 and gladness their hearts. And when these they had 
 said, they scarcely restrained the people that some one 
 should not sacrifice to them. 
 
 But there came thither Jihudoyee from Ikanon and 
 from Antiokia, and stirred up against them the people ; 
 and they stoned Paulos, and dragged him out of the city, 
 because they thought that he was dead. And the disci- 
 ples gathered to him, and, arising, he entered the city. 
 
 XXXIX. 
 
 And the day after he went forth from thence with Bar 
 Naba, and came to Derbe the city. And when they had 
 preached to the sons of the city, they discipled many. 
 And they returned and came to Lystra the city, and to 
 Ikanon, and to Antiokia, confirming the souls of the 
 
 * Mare Alohee. 
 
HISTORIES OF THE BLESSED APOSTLES. 1/7 
 
 disciples, and exhorting them to persevere in the faith. 
 And they said to them, that through much tribulation it 
 behoveth to enter the kingdom of Aloha. 
 
 And they constituted for them in all the churches 
 presbyters, having fasted with them and prayed, and 
 commended them to our Lord in whom they had believed. 
 
 And when they had gone through the country of 
 Pisidia, they came to Pamphylia, and when they had 
 preached in the city Perga the word of the Lord, they 
 went down to Atalia, and from thence voyaged by sea 
 and came to Antiokia, because from thence they had 
 been commended to the grace of the Lord for the work 
 which they had accomphshed. 
 
 And when all the church had convened, they recounted 
 every thing which Aloha had done with them ; and 
 that he had opened the door of the faith unto the Gen- 
 tiles. And much time were they there with the disciples. 
 
 But men from Jihud came down and taught the bre- 
 thren. If you be not circumcised after the custom of the 
 law, you cannot be saved. And there were great agita- 
 tion and disputation for Paulos and Bar Naba with them ; 
 and it was that Paulos and Bar Naba, and others with 
 thera, went up to the apostles and presbyters who were 
 in Urishlem on account of this question. And conduct- 
 ing, the church dismissed them ; and they went through 
 all Punika, and also among the Shomroyee, declaring the 
 conversion of the Gentiles ; and they caused great joy 
 unto all the brethren. 
 
 XL. 
 
 And when they came to Urishlem, they were received 
 by the church, and by the apostles, and by the presby- 
 ters. And they recounted to them how much Aloha had 
 done with them ; but (that) certain had arisen who had 
 believed from the doctrine of the Pharishee, and said. It 
 I 5 
 
178 THE BOOK OF THE ACTS. 
 
 behoved you to circumcise them, and require them to 
 keep the law of Musha. But the apostles and presbyters 
 assembled to consider this doctrine. And when there 
 had been much investigation, Shemun arose, and said to 
 them, 
 
 Men, brethren, you know that from the first days 
 from my mouth did Aloha choose that the Gentiles 
 should hear the word of the gospel and believe. And 
 Aloha, who knoweth what is in the hearts, testified of 
 them, and gave them the Spirit of HoUness, as to us. 
 And nothing distinguished between us and them, because 
 he had purified by faith their hearts. And now why 
 tempt you Aloha, that you would lay a yoke upon the 
 necks of the disciples, which nor our fathers nor we 
 could bear? But by the grace of our Lord Jeshu Me- 
 shiha, we believe that we shall be saved, as they. 
 
 And all the assembly were silent. And they listened 
 to Paulos and Bar Naba, who related how Aloha had done 
 by their hands signs and mighty works among the 
 Gentiles. 
 
 XLI. 
 
 And after they were silent, Jakub arose, and said. 
 Men, brethren, hear me : Shemun hath related to you 
 how Aloha hath begim to elect from the Gentiles a people 
 to his name. And with this accord the words of the 
 prophets ; as when it is written. 
 
 After these I will return. 
 
 And raise the dwelling of David which hath fallen ; 
 
 And I will build that which hath fallen from it. 
 
 And will raise it up : 
 
 That the residue of men may seek the Lord, 
 
 And all the Gentiles, on whom my name is called, 
 
 Saith the Lord, who doeth all these. 
 Known from eternity are the works of Aloha. On this 
 
HISTORIES OF THE BLESSED APOSTLES. 1/9 
 
 account I say, that we should not molest those who 
 from the Gentiles have been converted unto Aloha ; but 
 that we send to them, that they shall separate from the 
 uncleanness of (idol) sacrifice, and from fornication, and 
 from the strangled, and from blood. For Musha from 
 former generations in all cities hath had preachers in 
 the synagogues who on all shabaths read him. 
 
 Then the apostles and presbyters, with all the church, 
 elected men from them, and sent to Antiokia with Paulos 
 and Bar Naba Jihuda, who was called Bar Shaba, and 
 Shilo, men who were chief among the brethren. 
 
 XLII. 
 
 And they wrote an epistle by their hands, thus : 
 
 The apostles and presbyters and brethren, to those 
 who are in Antiokia and in Syria and in Cilicia, the bre- 
 thren who are of the Gentiles ; peace. 
 
 It hath been heard by us, that men from us have gone 
 forth and disturbed you with words, and have subverted 
 your souls by saying, that you should be circumcised and 
 observe the law, whom we have not commanded. On 
 account of this we have deliberated, all being assembled, 
 and have chosen men and sent them to you, with Paulos 
 and Bar Naba, our beloved ; men who have delivered 
 their lives for the sake of the name of our Lord Jeshu 
 Meshiha. And we have sent with them Jihuda and Shilo, 
 that by word they may tell you the same things. 
 
 For it hath been the will of the Spirit of Holiness, and 
 also of us, not to lay upon you greater burden beyond 
 these things which are constraining; that you abstain 
 from that which hath been sacrificed (to idols), and from 
 blood, and from that which is strangled, and from forni- 
 cation ; and while you keep yourselves from these, you 
 will be well. Be confirmed in our Lord. 
 
 Now they who were sent came to Antiokia, and they 
 
180 THE BOOK OF THE ACTS. 
 
 assembled all the people and gave the epistle. And 
 when they had read, they rejoiced and were comforted. 
 And by the word the brethren were the more strength- 
 ened, and Jihuda and Shilo estabhshed them because 
 they were prophets also. And when they had been there 
 a time, the brethren dismissed them with peace unto tlie 
 apostles.^ 
 
 XLIII. 
 
 But Paulos and Bar Naba remained in Antiokia, and 
 taught and preached, with many others, the word of 
 Aloha. And after (certain) days Paulos said to Bar 
 Naba, Let us return and visit the brethren in every city 
 in which we have preached the word of Aloha, and see 
 what they do. But Bar Naba willed to take Juhanon, 
 he who is surnamed Markos. But Paulos willed not to 
 take him with them, because he had forsaken them when 
 they were in Pamphylia, and had not come with them. 
 On account of this contention they separated one from 
 the other ; and Bar Naba took Markos, and they went 
 by sea and came to Cypros. But Paulos chose for him 
 Shilo, and went forth commended by the brethren to the 
 grace of Aloha. And he went through Syria and CiHcia, 
 confirming the churches. And he came to Derbe the 
 city, and to Lystra. 
 
 XLIV. 
 
 But a certain disciple was there whose name was Ti- 
 motheus, the son of a certain Jihudoytha, a believer, and 
 his father an Aramoya. And all the disciples who were 
 of Lystra and Ikonia testified concerning him. This 
 Paulos willed to take with him ; and he took and circum- 
 cised him because of the Jihudoyee who were in the 
 
 ^ Some Greek mss. read here, *' Notwithstanding, it pleased Silas 
 to abide there still." 
 
 I 
 
HISTORIES OF THE BLESSED APOSTLES. 181 
 
 place ; for they all knew his father that he was an Ara- 
 moya. 
 
 And when they had gone into the cities they preached 
 and instructed them to keep those statutes which the 
 apostles and presbyters who were in Urishlem had writ- 
 ten. So were the churches confirmed in the faith, and 
 multiplied in number every day. But they went through 
 the countries of Phrygia and Galatia ; and the Spirit of 
 HoUness forbad them, that they should not preach the 
 word of Aloha in Asia. And when they came to the 
 region of Mysia they willed to go from thence to Bi- 
 thynia ; and the Spirit of Jeshu permitted them not. 
 
 XLV. 
 
 And when they had gone forth from Mysia they came 
 to the region of Troas. And in a vision of the night, 
 Paulos saw as a certain man, a Makedonoia, who stood 
 and besought him, saying. Come unto Makedunia and 
 help me. But when Paulos had seen this vision, he im- 
 mediately willed to go forth to Makedunia, for he un- 
 derstood that our Lord called us to evangelize them. 
 And we went from Troas and proceeded directly to 
 Samuthracia, and from thence the day after we came to 
 Neapolis the city, and from thence to Philippos, which is 
 the head of Makedunia, and is a colony. But we were 
 in that city certain days. And we went out on the day 
 of shabath without the gate of the city to the bank of 
 the river, because there was seen a house of prayer ; 
 and sitting down we discoursed with the women who 
 assembled there. And a certain female, a seller of pur- 
 ple, who feared Aloha, her name was Lydia, of Theatira 
 the city, (was there,) whose heart our Lord opened, and 
 she heard that which Paulos spake. And she was bap- 
 tized, she and the sons of her house. And she besought 
 us and said, If it be that you truly think that I have 
 
182 THE BOOK OF THE ACTS. 
 
 believed in our Lord, come, remain in my house; and 
 she constrained us much. 
 
 XLVI. 
 
 And it was while we went to the house of prayer, 
 a certain damsel met us in whom was a spirit of divina- 
 tion, and she had produced her lords much gain by her 
 divination. And she came after Paulos and after us, and 
 cried and said. These men are the servants of Aloha the 
 Most High, and announce to us the way of salvation. 
 And this she did many days. And Paulos was indignant, 
 and said to that spirit, I command thee in the name of 
 Jeshu Meshiha to come out of her. And in that hour it 
 came out. And when her lords saw that the hope of 
 their gain had gone from her, they laid hold on Paulos 
 and Shilo and drew them to the pubHc place, and brought 
 them unto the prefects and to the chiefs of the city, 
 and said. These men are troubling our city, because they 
 are Jihudoyee, and are preaching to us those rites which 
 it is not permitted us to receive and perform, because 
 we are Rumoyee. And a great gathering assembled 
 against them. Then the prefects rent their vestments, 
 and commanded to scourge them. And when they had 
 scourged them much, they cast them into the house of 
 the bound, and commanded the keeper of the house of 
 the bound to keep them watchfully. But he, having re- 
 ceived this command, brought in and shut them in the 
 inner house of the house of the bound, and fastened their 
 feet in the stocks. And in the dividing of the night, 
 Paulos and Shilo prayed and glorified Aloha, and the 
 chained-ones heard them. And suddenly there was a 
 great trembling, and the foundations of the house of the 
 bound trembled, and at once the doors of all were 
 opened, and the chains of all were loosened. And wlien 
 the keeper of the house of the bound awoke, and saw 
 
HISTORIES OF THE BLESSED APOSTLES. 183 
 
 that the doors of the house of the bound were open, he 
 took a sword and sought to kill himself, because he 
 thought that the chained-ones had fled. And Paulos 
 cried with a high voice and said to him. Do thyself no 
 harm, for we are all here. And he kindled for himself a 
 lamp, and sprang, and came, perturbed, and fell at the 
 feet of Paulos and of Shilo : and he brought them without, 
 and said to them. My lords, what behoveth me to do that 
 I may be saved? And they said to him, Believe in 
 our Lord Jeshu Meshiha, and thou shalt be saved, and 
 thy house. And they spoke with him the words of the 
 Lord, and with all the sons of his house. And in the 
 same hour of that night, he took and washed them from 
 their stripes, and was forthwith baptized, and all the sons 
 of his house. And he took and brought them up into his 
 house, and set for them the table, and exulted, he and 
 the sons of his house, in the faith of Aloha. And when it 
 was morning the prefects sent to the bearers of rods to say 
 to the chief of the house of the bound, Loose those men. 
 
 XLvn. 
 
 And when the chief of the house of the bound heard, 
 he entered and spoke that word to Paulos, that the pre- 
 fects have sent that you might be dismissed; and now 
 go forth (and) proceed in peace. 
 
 Paulos saith to him. They scourged us in the eyes of 
 the world, (we) being innocent, (and) Roman men, and 
 threw us into the house of the bound ; and now would 
 they bring us forth secretly ? No, indeed, bat they shall 
 come and bring us out. 
 
 And the bearers of rods went and told the prefects 
 these words which had been spoken to them. And when 
 they heard that they were Rumoyee, they feared. And 
 they came to them, and besought them to come forth 
 and depart from the city. And when they had gone 
 
184 
 
 THE BOOK OF THE ACTS. 
 
 forth from the house of the bound, they entered with 
 Lydia, and there saw the brethren, and consoled them. 
 And they went forth and passed by Amphipohs and Apo- 
 lonia, cities, and came to Thessalonika, where was a syna- 
 gogue of the Jihudoyee. 
 
 XLVIII. 
 
 And Paulos entered, as his custom was, with them, 
 and three shabaths spoke to them from the scriptures, 
 expounding, and showing. That Meshiha was to suffer 
 and to rise from the house of the dead, and he is Jeshu 
 the Meshiha whom I preach to you. And men of them 
 beheved and adhered to Paulos and Shilo, and many of 
 the Javnoyee who feared Aloha, and distinguished women 
 not a few. And the Jihudoyee envied, and joined to 
 them evil men from the public place of the city, and 
 made a great multitude, and conturbed the city. And 
 they came and stood at the house of Jason, and de- 
 manded that they should bring them out from thence 
 and deliver them to the multitude. And when they 
 could not find them there, they drew Jason and the bre- 
 thren who were there, and brought them to the chiefs of 
 the city, crying, These are they who have troubled the 
 whole land ; and behold again have they come here ; and 
 their receiver is this Jason ; and all these against the 
 commands of Cesar are risen, in saying that there is ano- 
 ther king, Jeshu. And the chiefs of the city and all the 
 people were troubled when they heard these things ; and 
 they took pledges from Jason and also from the brethren, 
 and then dismissed them. But the brethren immedi- 
 ately in that night dismissed Paulos and Shilo unto Beroa 
 the city ; and when they were come thither they entered 
 into the synagogue of the Jihudoyee : for more noble ^ 
 were those Jihudoyee who were there than those Jihu- 
 
 ^ Or, free. 
 
HISTORIES OF THE BLESSED APOSTLES. 185 
 
 doyee who were in Thessalonika ; and they heard from 
 them the word daily with joy, while they decided from 
 the scriptures whether these things were so. And many 
 of them beheved, and so also of the Javnoyee, men 
 many, and distinguished women. And when those Jihu- 
 doyee who were of Thessalonika knew that the word of 
 Aloha was preached by Paulos in Beroa the city, they 
 came there also, and ceased not to move and trouble the 
 people. And the brethren dismissed Paulos that he 
 should go down by sea ; and Shilo and Timotheos re- 
 mained in that city. 
 
 XLIX. 
 
 And they who accompanied Paulos came [with him] 
 unto Athinos the city ; and when they departed from the 
 midst of it they took from him an epistle to Shilo and 
 Timotheos, that they should speedily come to him. But 
 he, Paulos, while he waited in Athinos, was embittered in 
 his spirit, (for he) saw how the whole city was filled with 
 idols. And he spake in the synagogue with the Jihu- 
 doyee, and with those who worshipped Aloha, and in the 
 public place with those who met there daily ; and the 
 philosophers also who were of the doctrine of Epikuros, 
 and others who were called Estoiku, disputed with him. 
 And some of them said. What willeth this accumulator 
 of words ? A.nd others said. He preaches foreign gods ; 
 because Jeshu and his resurrection he preached unto 
 them. And they took him and brought him to the 
 house of judgment which is called Arios-pagos, saying to 
 him. Can we know what this new doctrine is which thou 
 art preaching ? for thou sowest foreign words in our 
 hearing, and we desire to know what these things are. 
 But all the Athinoyee, and those foreigners who are there, 
 of no other thing are careful, but to say and to hear 
 something new. 
 
186 THE BOOK OF THE ACTS. 
 
 And as Paulos stood on Arios-pagos he said, Men of 
 Atbinos, I observe you that in all (things) you exceed in 
 the worship of demons. As I walked about and saw the 
 place of your worship, I found a certain altar on which 
 was inscribed, To God the Hidden : him then whom 
 while not known you worship, This I declare to you. For 
 Aloha who made the world and all that is in it, and is 
 himself the Lord of heaven and of earth, in temples 
 made with hands resideth not. Neither is he served by 
 the hands of men, nor needeth he any thing, for it is he 
 who giveth to every man life and soul. And of one 
 blood hath he made the whole world of men to dwell 
 upon the face of all the earth, and he hath distinguished 
 the times by his decree, and set the limits of the dwell- 
 ing of mankind, that they should seek Aloha and inquire, 
 and from his creatures find himself, because he is not far 
 from every one of us. For in him we live, and are 
 moved, and are ; as also one of your sages hath said. 
 
 From him is our descent. 
 Men, therefore, whose descent is from Aloha, should not 
 think that gold or silver or stone sculptured by the art 
 and skiU of man is like the Divinity.^ For the times of 
 error Aloha hath made to pass away; and in this time 
 he commandeth all men, that every man in every place 
 should repent ; because he hath set a day in which he 
 will judge the whole earth in righteousness by that Man 
 whom he hath ordained ; and he will convert every man 
 to the faith of him in having raised him from among the 
 dead. 
 
 And when they heard of resurrection from among 
 the dead, (some) of them mocked, and (some) of them 
 
 ^ Alohutha. 
 
HISTORIES OF THE BLESSED APOSTLES. 187 
 
 said, At another time we will hear thee concerning this. 
 And so Paulos went forth from among them. And certain 
 of them adhered to him and believed : but one of them 
 was Dionosios of the judges of Arios-pagos, and a certain 
 woman whose name was Damaris, and others with them. 
 
 LI. 
 
 And when Paulos had gone forth from Athinos, he 
 came unto Kurinthos. And he found there a certain man, 
 a Jihudoya, whose name was Akilos, who was from the 
 country of Pontos, (and) who at that time had come 
 from the country of Italia, himself and Priskila his wife, 
 because Klaudios Cesar had commanded that all the 
 Jihudoyee should go out from Euma ; and he drew near 
 to them : (and) because he was a son of their art, he 
 dwelt with them and wrought with them : but in their 
 art they were tentmakers. And he discoursed in the 
 synagogue every shabath, and persuaded the Jihudoyee 
 and the Heathens. And when from Makedunia Shilo 
 and Timotheos had come, Paulos was constrained in his 
 speech, because the Jihudoyee arose against him and 
 blasphemed, while he testified to them that Jeshu is the 
 Meshiha. And he shook his garments and said to them. 
 From now I am clean : I go unto the Gentiles. And he 
 went forth from thence, and entered into the house of 
 a man named Titos, who worshipped Aloha ; and his 
 house adjoined the synagogue. And Krispos, master of 
 the synagogue, believed in our Lord, he and all the sons 
 of his house. And many of the Kurinthoyee heard and 
 believed in Aloha, and were baptized. 
 
 And the Lord said in a vision unto Paulos, Fear not, 
 but speak and be not silent ; for I am with thee, and no 
 man can do thee harm ; and I have much people in this 
 city. But he abode a year and six months in Kurinthos, 
 and taught them the word of Aloha. 
 
188 THE BOOK OF THE ACTS. 
 
 LII. 
 
 And when Gallon was proconsul of Akaia, they ga- 
 thered together against Paulos, and brought him before 
 the tribunal, saying, This (man) part from the law 
 persuadeth men to worship Aloha. And when Paulos 
 sought to open his mouth and speak, Galion said to the 
 Jihudoyee, If it were concerning some thing of evil, or 
 of wickedness, or of abomination, you would complain, 
 Jihudoyee, it would be proper for me to receive you ; but 
 if they be questions concerning language and names, and 
 concerning your law, let them be known among your- 
 selves ; for I am not willing to be a judge of these mat- 
 ters. And he drove them from his tribunal. And all 
 the Heathens seized Sosthenis the presbyter of the syna- 
 gogue, and beat him before the tribunal. And Galion was 
 careless of these. And when Paulos had been there many 
 days, he gave the salutation to the brethren, and pro- 
 ceeded by sea to go to Syria : and Priskila and Akilos 
 went with him, when he had shaved his head at Kan- 
 kreos, because he had vowed a vow. And they came to 
 Ephesos. 
 
 And Paulos entered the synagogue and discoursed with 
 the Jihudoyee ; and they requested of him to tarry with 
 them ; and he was not willing ; for he said. It behoveth 
 me faithfully to perform the feast which cometh at Urish- 
 lem ; and if Aloha willeth, I will come again to you. 
 
 And Akilos and Priskila he left at Ephesos ; and he 
 voyaged by sea and came to Cesarea : and he went up and 
 wished the peace of the sons of the church, and went 
 unto Antiokia. And when he had been there certain 
 days, he went forth and itinerated successively through 
 Phrygia and Galatia, confirming all the disciples. 
 
 And a certain man whose name was Apolu, a Jihu- 
 doya, who was by family of Aleksandria, and erudite in 
 
HISTORIES OF THE BLESSED APOSTLES. 189 
 
 speech, and accurate in the scriptures, came to Ephesos. 
 This was discipled in the way of the Lord, and was fervid 
 in spirit, and he spake and taught freely concerning 
 Jeshu, while knowing not any thing but the baptism of 
 Juhanon. And he began boldly to speak in the syna- 
 gogue. And when Akilos and Priskila heard him, they 
 brought him to their house, and fully showed to him the 
 way of the Lord. And when he willed to go to Akaia, 
 the brethren were careful of him, and wrote to the disci- 
 ples to receive him. And when he had gone he helped 
 much, through grace, all the beUevers. For he disputed 
 forcibly against the Jihudoyee before the assembUes, 
 while he showed from the scriptures concerning Jeshu, 
 that he is the Meshiha. 
 
 Lin. 
 
 And while Apolu was in Kurinthos, Paulos itinerated 
 through the upper countries unto Ephesos ; and he asked 
 those disciples whom he found there. Have you received 
 the Spirit of Holiness from [the time] that you beheved ? 
 
 They answered and said to him, It hath not been heard 
 by us whether there be the Spirit. 
 
 He saith to them. And into what were you baptized ? 
 
 They said. Into the baptism of Juhanon. 
 
 Paulos saith to them, Juhanon baptized the people 
 with the baptism of repentance, saying that they should 
 believe in him who was coming after him, who is Jeshu 
 Meshiha. 
 
 And when they heard these (words), they were bap- 
 tized in the name of our Lord Jeshu Meshiha. And 
 Paulos laid on them the hand, and the Spirit of Holiness 
 came upon them, and they spake with tongues, and pro- 
 phesied. But all the men were twelve. 
 
 And Paulos entered the synagogue, and discoursed 
 boldly three months, and persuaded concerning the king- 
 
190 THE BOOK OF THE ACTS. 
 
 dotn of Aloha. And men of them were obdurate, and 
 contended, and reviled the way of Aloha, before the as- 
 sembly of the people. Then Paulos removed and sepa- 
 rated from them the disciples, and every day discoursed 
 with them in the school of a man whose name was Tyra- 
 nos. And this was done two years, until all who dwelt 
 in Asia, Jihudoyee and Aramoyee, had heard the word of 
 the Lord. And great power-works wrought Aloha by the 
 hand of Paulos ; so that they brought even from the gar- 
 ments that were upon his body napkins or wrappings, 
 and laid them upon the sick, and the diseases went from 
 them ; and demons also went forth. 
 
 LIV. 
 
 But men, Jihudoyee, also, who went about and adjured 
 demons, willed to adjure in the name of our Lord Jeshu 
 over those who had unclean spirits, saying, We adjure 
 you in the name of Jeshu whom Paulos preacheth. There 
 were seven sons of a man, a certain Jihudoya, chief of 
 the priests, whose name was Skeva, who did this. And 
 that evil demon answered and said to them, Jeshu I ac- 
 knowledge, and Paulos I know ; but who are you ? And 
 the man in whom was the evil spirit sprang upon them, 
 and was strong against them, and threw them, and they, 
 naked and wounded, fled from that house. And this was 
 known to all the Jihudoyee and Aramoyee who dwelt in 
 Ephesos : and fear fell upon them all, and the name of 
 our Lord Jeshu Meshiha was exalted. And many of 
 those who believed came and acknowledged their sins, 
 and confessed whatever they had done. Many also of 
 the magicians collected their writings and brought and 
 burned them before all men ; and they reckoned the 
 price of them, and it ascended to silver five myriads. 
 And thus with great power prevailed and increased the 
 faith of Aloha. 
 
HISTORIES OF THE BLESSED APOSTLES. 191 
 
 But when these were fulfilled, Paulos set in his mind 
 to itinerate throughout all Makedunia and Akaia, and to 
 go into Urishlem. And he said. When I shall have gone 
 thither, it behoveth me Ruma also to see. And he sent 
 two men of those who ministered to him to Makedunia, 
 Timotheos and Aristos ; but he remained a time in Asia. 
 
 LV. 
 
 But there was made at that time a great tumult on 
 account of the way of Aloha. For there was a certain 
 worker of silver there whose name was Dimitrios, who 
 made shrines of silver of Artemis, and he produced for 
 the sons of his art great gains. This (man) assembled 
 all the sons of his art and those who wrought with them, 
 and said to them. Men, you know that all our merchan- 
 dise is from this work ; and you also hear and see, that 
 not only the sons of Ephesos, but also many of all Asia, 
 this Paulos persuadeth, and hath perverted them, saying, 
 that there be no gods which by the hands of men are 
 made. And not only is this business defamed and 
 brought to an end, but also the temple of Artemis the 
 great goddess is reputed as nothing, and she also, the 
 goddess of all Asia, and (whom)'aU the nations worship, 
 is despised. And when they heard these (words) they 
 were filled with wrath ; and they cried, and said. Great is 
 Artemis of the Ephesoyee. And the whole city was per- 
 turbed, and they ran together and came to the theatre ; 
 and seizing, they led with them Gaios and Aristarkos, 
 men of Makedunia, companions of Paulos. 
 
 LVI. 
 
 And Paulos willed to enter the theatre, and the dis- 
 ciples restrained him. And the chiefs of Asia, because 
 they were his friends, sent, praying of him not to dehver ^ 
 ^ Or, give his life. 
 
192 THE BOOK OF THE ACTS. 
 
 himself by going into the theatre. But the crowd who 
 were in the theatre were greatly commoved, and others 
 cried other things ; for many of them knew not on what 
 account they were assembled. But the people of the 
 Jihudoyee who were there appointed of them a man a 
 Jihudoya, whose name was Aleksandros ; and when he 
 stood (forth) he signed that he would apologize to the 
 people. And when they knew that he was a Jihudoya, 
 all of them cried with one voice, as two hours. Great is 
 Artemis of the Ephesoyee! And the chief of the city 
 stilled them, saying, Men, Ephesoyee, who is there of 
 mankind who knoweth not that the city of the Ephesoyee 
 is a votaress of the great Artemis, and of her image which 
 descended from heaven? Therefore, since no man can 
 contradict this, it behoves you to be silent, and to do 
 nothing in haste. Yet have you brought these men who 
 have neither spoiled temples nor blasphemed our goddess. 
 But if this Dimitrios and the sons of his craft have strife 
 with any man, behold, the proconsul is in the city, (and) 
 there are officers : let them go nigh and judge one with 
 another. And if you require other (procedure), in the 
 place which is given by the law for an assembly it 
 shall be resolved. For now also are we standing in peril 
 of being accused as disturbers, because we cannot make 
 excuse for the concourse of this day, inasmuch as we have 
 met uselessly, and have made a tumult without cause. 
 And when these he had said, he dissolved the assembly. 
 
 And after the tumult had stilled, Paulos called the dis- 
 ciples and consoled them and kissed them, and going 
 forth went unto Makedunia. And when he had itine- 
 rated those regions, and had consoled them with many 
 words, he came into the country of Hales,^ and was there 
 three months. But the Jihudoyee wrought treachery 
 against him, when he was about to go into Syria, and 
 * Quasi dicat, Hellas, Greece. 
 
HISTORIES OF THE BLESSED APOSTLES. 193 
 
 had thought to return into Makedunia. And (there) 
 went forth with him into Asia Supatros who was from 
 Berula, the city ; and Aristarkos and Sakundos, who 
 (were) from Thessalonika ; and Gaios, who was from 
 Derbe the city ; and Timotheos, who was from Lystra ; 
 and from Asia, Tukikos and Trophimos. These went 
 before us, and waited for us in Troas. But we went forth 
 from Philipos, a city of the Makedunoyee, after the days 
 of the Phatiree, and voyaged by sea and came to Troas in 
 five days, and there were we seven days. 
 
 LVII. 
 
 And on the first day in the week, when we were as- 
 sembled to break the eucharist, Paulos discoursed with 
 them, because the day following he was to depart ; 
 and he prolonged his discourse until the dividing 
 of the night. And there were many lamps of fire in 
 the high-room ^ where we were assembled. And a cer- 
 tain youth whose name was Eutikos sat in a window and 
 heard. And he had sunk into a heavy sleep while Paulos 
 prolonged his discourse, and in his sleep he fell from the 
 third floor, and was taken up as dead. And Paulos 
 descended, and fell upon him, and embraced him, and 
 said. Be not agitated, for his Hfe is in him. "When he had 
 gone up, he broke bread and tasted, speaking with them 
 until the morning arose ; and then went he forth to pro- 
 ceed by land. And they brought the young man alive, 
 and rejoiced over him greatly. 
 
 But we went down to the ship, and voyaged to the 
 port ^ of Thesos, because there we were to receive Paulos, 
 for thus he had instructed us, while he himself would 
 proceed by land. But when we had received him from 
 
 5 B'elitho. 
 
 * ]|.^0 Partus. But Tremellius, G, Faber, Buxtorf, and Tros- 
 tius say, Coetus, congregatio. SchaafF seems to prefer ccetus. 
 
 K 
 
194 THE BOOK OF THE ACTS. 
 
 Thesos, we took him up into the ship and came to Mity- 
 lene. And from thence the day after we voyaged over 
 against Kios the island, and again the day after we came 
 to Samos ; and we tarried at Trogalium, and the day 
 after we came to Militos : for Paulos had decided with 
 himself to pass by Ephesos, that he might not be hin- 
 dered there, because he hastened, that, if it were possible, 
 on the day of the Pentecost in Urishlem he might work. 
 
 LVIIl. 
 
 And from Militos he sent to bring the presbyters of 
 the church of Ephesos ; and when they came to him, he 
 said to them : 
 
 You know, that from the first day that I entered Asia, 
 how I was with you all time, serving Aloha in much low- 
 liness and with tears, and in those temptations which 
 passed upon me through the devices of the Jihudoyee. 
 Neither neglected I any thing that was profitable for 
 your souls, that I might preach to you and teach in 
 public places and in houses, while I testified to Jihudoyee 
 and to Aramoyee concerning repentance that is toward 
 Aloha, and faith which is in our Lord Jeshu Meshiha. 
 And now I, bound in the Spirit, go to Urishlem ; not 
 knowing what I shall know in her. Nevertheless, the 
 Spirit of Holiness in every city testifieth to me and saith, 
 that bonds and afilictions are for me. But by me my 
 life is reckoned nothing, so that I may accomplish my. 
 course, and the ministry I have received from our Lord 
 Jeshu, to bear witness concerning the gospel of the grace 
 of Aloha. 
 
 And now, I know that again my face you will not see, 
 you, all, among whom I have gone about, preaching to 
 you the kingdom of Aloha. I testify to you this very 
 day, that I am pure from the blood of you all. For I 
 
HISTORIES OF THE BLESSED APOSTLES. 195 
 
 have not shunned to make known to you all the will of 
 Aloha. 
 
 Take heed therefore to yourselves, and to the whole 
 flock over which the Spirit of Holiness hath constituted 
 you the bishops ; to pasture the church of the Meshiha 
 which he hath purchased with his blood. For I know 
 that after I shall have gone, there will enter with you 
 furious wolves which will not spare the flock. And also 
 from you, of yourselves, will men arise speaking perverse 
 things to turn away disciples to go after them. On 
 account of this be watchful, and remember, that for three 
 years I ceased not by night and by day with tears to 
 instruct every one of you. 
 
 And now I commend you to Aloha, and to the word 
 of his grace, who is able to build you up, and to give you 
 an inheritance with all the saints. Silver, or gold, or 
 raiment have I not coveted ; and you know to the neces- 
 sity of myself, and of those who are with me, these 
 hands have ministered. And I have shown you every 
 thing, (that) so it behoveth to labour, and to be careful of 
 those who are infirm, and to remember the word of our 
 Lord Jeshu, that he said. He is blessed who giveth, more 
 than he who receiveth. 
 
 And when these he had said, he kneeled on his knees 
 and prayed, and all the men with him. And there was a 
 great weeping with all of them, and they embraced him 
 and kissed him ; but most agonized (were they) by that 
 word which he had spoken, that again they were not to 
 see his face. And they accompanied him to the ship. 
 
 And we separated from them and voyaged directly unto 
 Ko the island, and the day after we came to Rodos, and 
 from thence to Patara ; and we found there a ship which 
 was going to Punik^, and we ascended into her and 
 voyaged. And coming near Kypros the island, we left 
 it on the left hand and came unto Syria, and thence came 
 K 2 
 
196 THE BOOK OF THE ACTS. 
 
 we to Tsur : for there was the ship to relieve from her bur- 
 den. And having found disciples there, we sojourned 
 with them seven days. And these said daily unto Paulos 
 in the Spirit, That he should not go unto Urishlera. 
 And after those days we departed to go on the way. 
 And they accompanied us, all of them, they and their 
 wives and their children, till without the city, and 
 kneeled upon their knees on the sea shore, and prayed. 
 And we kissed one another, and we ascended to the ship, 
 and they returned to their homes. But we voyaged from 
 Tsur, and came to Aku the city, and gave the salutation 
 to the brethren who were there, and abode among them 
 one day. And the day after we departed and came to 
 Cesarea ; and we entered and abode in the house of 
 Philipos the preacher, he who was of the seven. And he- 
 had four virgin daughters who prophesied. And when 
 we had been there many days, there came down from 
 Jihud a certain prophet whose name was Agabos. And 
 he came in to us, and took the loins' -girdle of Paulos, and 
 bound his own feet and his hands, and said. Thus saith 
 the Spirit of Hohness, So the man the master of this 
 girdle will the Jihudoyee bind in Urishlem ; and they will 
 dehver him into the hands of the Gentiles. And when 
 we heard these words, we and the sons of the place 
 entreated of him not to go unto Urishlem. 
 
 LIX. 
 
 Then answered Paulos and said, "WTiat do you, weep- 
 ing and bruising my heart ? For not to be bound only 
 am I prepared, but also to die in Urishlem, for the sake 
 of the name of our Lord Jeshu Meshiha. And when he 
 would not be persuaded by us, we desisted, and said. 
 The will of our Lord be done. 
 
 And after those days we prepared and went up to 
 Urishlem. And there went with us men, disciples, from. 
 
HISTORIES OP THE BLESSED APOSTLES. 197 
 
 Cesarea, who conducted with them a certain brother of 
 the first disciples whose name was Mnason, and he was 
 from Kypros, to receive us into his house. And when we 
 were come to Urishlem, the brethren received us joyfully. 
 
 And the day following we entered with Paulos to 
 Jakub, while all the presbyters were with him. And we 
 gave them salutation.'' And Paulos recounted to them 
 in order what Aloha had done among the Gentiles by his 
 ministry. And when they heard, they glorified Aloha. 
 
 And they said to him. Thou seest, our brother, how 
 many myriads there are in Jihud who believe, and all of 
 them are zealous for the law. But it hath been said to 
 them of thee, that thou teachest all the Jihudoyee who 
 ^re among the Gentiles to remove from Musha ; telUng 
 them that they should not circumeise their sons, nor 
 walk in the customs of the law. On tliis account, when 
 they hear that thou art come hither, do that which we 
 tell thee. We have four men who have a vow to be 
 purified. Take them, and go, purify with them, and lay 
 out upon them the expenses, that they may shave their 
 heads ; and it will be known to every man that what 
 hath been said against thee is false, and that thou fulfiUest 
 and keepest the law. Concerning those of the Gentiles 
 who believe, we wrote that they should keep themselves 
 from sacrifices, and from fornication, and from the 
 strangled, and from blood. 
 
 Then Paul took those men the day after, and was 
 purified with them. And he entered and went into the 
 temple, making known to them the fulfilment of the 
 days of the purification, so that an oblation might be 
 offered for each man of them. 
 
 And when the seventh day was come the Jihudoyee 
 who were from Asia saw him in the temple, and stirred 
 
 " Shaloma. 
 
198 THE BOOK OF THE ACTS. 
 
 up against him all the people. And they lifted their 
 hands against him, crying out, and saying. Men, sons of 
 Israel, help ! This is the man who contrary to our peo- 
 ple teacheth every where, and contrary to the law, and 
 against this place. And also Aramoyee hath he brought 
 into the temple, and profaned this holy place. For they 
 had before seen with him Trophimus the Ephesian in the 
 city, and supposed that with Paulos he had entered the 
 temple. And the whole city was commoved, and all the 
 people assembled, and they laid hold of Paulos, and 
 dragged him without from the temple ; and instantly the 
 gates were shut. 
 
 And while the multitude sought to kill him, the tri- 
 bune ^ of the cohort heard that the whole city was agitated. 
 And forthwith took he a centurion and many soldiers 
 and ran upon them ; and when they saw the tribune and 
 the soldiers, they desisted from beating Paulos. And the 
 tribune drew near and took him, and commanded them 
 to bind him with two chains. And he asked concerning 
 him who (he was), and what he had done ? And men 
 from the crowd cried against him variously, and because 
 of their crying he was not able to know what was the 
 truth ; and he commanded that they should lead him 
 to the fortress. And as Paulos came to the stairs the 
 soldiers carried him, on account of the violence of the 
 people : for after him was much people ; and they cried, 
 and said. Away with him ! 
 
 And as they came to enter into the fortress, Paulos 
 himself said to the tribune. May I be permitted to speak 
 to the people ? 
 
 But he said to him, Javanith knowest thou? Art 
 thou not that Metsroya who before these days stirred up 
 and led forth into the waste four thousand men workers 
 of evils ? 
 
 8 Kiliarka. 
 
HISTORIES OF THE BLESSED APOSTLES. 199 
 
 Paulos said to him, I am a man a Jihudoya from 
 Tarsos of Cilicia, an illustrious city in which I was born : 
 I pray you permit me to speak to the people. 
 
 And when he had permitted him, Paulos stood upon 
 the stairs, and signed to them with his hand ; and when 
 they had ceased, he spoke to them in Hebrew, and said to 
 them. 
 
 Brethren and fathers, hear the defence which I make 
 to you. And when they heard that Hebrew he was 
 speaking with them, the more they ceased ; and he said 
 to them, I am a man a Jihudoya; and I was born in 
 Tarsos of Cilicia, but was brought up in this city at the 
 feet of Gamaliel, and instructed perfectly in the law of 
 our fathers. And I was zealous for Aloha, even as all 
 of you are also. And this way I persecuted unto the 
 death, while I bound and delivered to the house of the 
 bound both men and women ; as the chief of the priests 
 can testify of me, and all the elders, that from them I 
 received letters to go to the brethren who were in Darm- 
 suk, that also them who were there I should bring to 
 Urishlem bound, that they might be fined. And as I 
 went, and began to approach Darmsuk in the dividing of 
 the day, suddenly from heaven there shone upon me a 
 great light, and I fell upon the earth, and heard a voice, 
 which said to me, Shaol, Shaol, why persecutest thou 
 me ? But I answered and said. Who art thou, my 
 Lord ? And he said to me, I am Jeshu Natsroya, whom 
 thou persecutest ! And the men who were with me saw 
 the light, but the voice they understood^ not which 
 spake with me. And I said, What shall I do, my Lord ? 
 And he said to me. Arise, go into Darmsuk, and there 
 shall it be told thee of whatever it is commanded thee to 
 do. And while I could not see because of the glory of 
 
 8 Lit. ''beard." 
 
200 THE BOOK OF THE ACTS. 
 
 that light, they who were with me took me by my 
 hands, and I entered Darmsult. And a man, one Hana- 
 nia, righteous in the law, as the Jihudoyee who were 
 there testified of him, came to me, and said to me, 
 Shaol, my brother, open thine eyes. And in a moment 
 my eyes were opened, and I beheld him. And he said 
 to me, The God of our fathers hath appointed thee to 
 know his will, and to see that Just One, and to hear the 
 voice from his hps, that thou mayest be a witness to all 
 men of all that thou hast seen and heard. And now 
 why delayest thou ? Arise, baptize, and be washed from 
 thy sins, while thou callest his Name. 
 
 And being returned, I came hither to Urishlem. And 
 I prayed in the temple. And I saw him in a vision, 
 when he said^ to me, Hasten, and remove thee from 
 Urishlem : for they will not receive thy testimony con- 
 cerning me. And I said. My Lord, they know also how 
 I delivered to the house of the bound, and smote in all 
 the synagogues, those who have beheved in thee. And 
 when the blood of thy martyr Estephanos was shed, I 
 also stood with them, and fulfilled the will of his mur- 
 derers, and kept the garments of them who stoned him. 
 And he said to me. Go : for I send thee far away to 
 preach to the Gentiles. 
 
 And when they had heard Paulos until this word, they 
 lifted up their voice, and cried. Take from the earth one 
 like this ; for he ought not to live. And as they shouted 
 and cast their garments and threw dust to the heaven, 
 the tribune commanded that he should be brought into 
 the fortress, and commanded him to be questioned by 
 scourging, that he might know for what cause they cried 
 against him. And as they exposed him with thongs, 
 Paulos said to the centurion who stood near him, 
 
 ^ Or, saying. 
 
HISTORIES OF THE BLESSED APOSTLES. 201 
 
 Is it allowed you to scourge a Roman man who is 
 not condemned ? And when the centurion heard, he 
 approached the tribune, and said to him. What doest 
 thou ? For this is a Roman man. 
 
 And the tribune approached him, and said to him. Tell 
 me, art thou a Roman ? 
 
 He said to him, Yes. 
 
 The tribune answered, and said to him, I with much 
 money purchased the Roman-right.^ 
 
 Paulos said to him. But I was born in it. 
 
 And immediately those who had sought to scourge 
 him desisted from him ; and the tribune feared when he 
 learned that he was a Roman, because he had bound 
 him. 
 
 LX. 
 
 And the day after he willed to know truly what was 
 the accusation which the Jihudoyee brought against him. 
 And he ordered him and commanded the great priests 
 and all the synagogue of their rulers to come ; and he 
 took Paulos and brought (him) down, and stood him 
 among them. 
 
 And Paulos, looking upon their assembly, said. Men, 
 brethren, I in all good conscience have conversed before 
 Aloha, unto this day. And Hanania the priest com- 
 manded them who stood by him to smite Paulos upon 
 his mouth. And Paulos said to him, It will be that 
 Aloha will smite thee, (thou) whitened wall : thou sittest 
 to judge me according to the law, while thou transgress- 
 est the law, and commandest that they smite me ! And 
 they who stood there said to him. The priest of Aloha 
 revilest thou? Paulos said to them, I knew not, my 
 brethren, that he is the priest ; for it is written, Of the 
 
 ^ Rumoiutha. 
 K 5 
 
202 THE BOOK OF THE ACTS. 
 
 chief of thy people thou shalt not speak evil. And 
 when Paulos knew that (part) of the people were of the 
 Zadukoyee and (part) of it of the Pharishee, he cried in 
 the assembly, ^len, my brethren, I am a Pharisha, the 
 son of Pharishee ; and for the hope of the resurrection of 
 the dead am I judged. And when he had said this, the 
 Pharishee and the Zadukoyee fell on one another, and 
 the people was divided. For the Zadukoyee say that 
 there is no resurrection, nor angels, nor spirit ; but the 
 Pharishee confess all these. And there was made a 
 great noise. And certain sophree of the choice of the 
 Pharishee arose and contended with them, and said. We 
 have not found any thing of evil in this man ; but if a 
 spirit or an angel hath spoken with him, what is there in 
 this ? And when there was a great commotion among 
 them, the tribune feared lest they should tear Paulos in 
 pieces, and he sent to the Rumoyee to come and carry 
 him away from the midst of them, and take him into the 
 fortress. 
 
 And when it was night our Lord appeared unto 
 Paulos, and said to him. Be strong : for as thou hast 
 testified of me in Urishlem, so is it to be that thou also 
 in Ruma shalt testify. 
 
 LXI. 
 
 And when it became morning, men of the Jihudoyee 
 gathered and bound a vow^ upon themselves, that they 
 would not eat or drink till they had killed Paulos. But 
 there were of those who estabhshed by oath this compact 
 more than forty men. And they drew nigh to the 
 priests and to the elders, and said, A vow we have vowed 
 upon us, that nothing will we taste until we have killed 
 Paulos. And now do you and the princes of the syna^ 
 
 ' Cherem. 
 
HISTORIES OP THE BLESSED APOSTLES. 203 
 
 gogue request from the tribune to bring him to you, as 
 if you sought to investigate more truly his work, and we 
 are prepared to kill him while he shall come to you. 
 And the son of the sister of Paulos heard this plot, and 
 he entered the fortress and informed Paulos. And 
 Paulos sent (and) called one of the centurions, and said 
 to him, Bring this youth to the tribune, for he has some- 
 what to tell him. And the centurion conducted the 
 youth, and introduced him to the tribune, and said, 
 Paulos the prisoner called me, and requested of me to 
 bring this youth to thee, because he hath somewhat to 
 tell thee. And the tribune took the youth by his hand, 
 and led him on one side, and asked him. What hast thou 
 to tell me ? And the youth said to him. The Jihudoyee 
 have determined to request of thee to send down Paulos, 
 to-morrow, to their synagogue, as if willing to learn 
 somewhat more from him : thou therefore yield not to 
 them ; for, behold, more than forty men of them watch 
 for him in ambush, and have bound a curse upon them- 
 selves, that they will neither eat nor drink till they have 
 killed him : and, behold, they are ready, and wait thy 
 promise. And the tribune dismissed the youth, when he 
 bad admonished him. Let no man know that these thou 
 hast informed me. 
 
 And he called two centurions, and said to them. Go, 
 prepare two hundred Romans to go to Cesarea, and 
 seventy horsemen and right-handed spearmen two hun- 
 dred, to go forth at the third hour of the night; but 
 provide also a beast to carry Paulos, and escape to Felix 
 the governor.^ 
 
 And he wrote a letter, and gave it to them, which was 
 thus : 
 
 Klaudios Lusios unto Felix the victorious governor, 
 
 * Verse 25 is wanting. 
 
204 THE BOOK OF THE ACTS. 
 
 peace. The Jihudoyee had seized this man to kill him ; 
 and I arose with the Romans and rescued him, when I 
 had learned that he is a Roman. And when I sought 
 to know the occasion of which they accused him," I 
 brought him down to their synagogue. And I found 
 that concerning questions of their law they accused him ; 
 and a cause worthy of bonds or of death was not in him. 
 And when it was told me of the treachery of a plot 
 which the Jihudoyee wrought against him, I straightway 
 sent him to thee ; and I have commanded his accusers to 
 come and speak with him before thee. Farewell. 
 
 Then the Rumoyee, as they had been commanded, took 
 Paulos by night, and brought him to Antipatros the city ; 
 and the day after the horsemen sent away their foot- 
 companions to return to the fortress. And they came to 
 Cesarea. And they gave the letter to the governor, and 
 made Paulos stand before him. And when he had read 
 the letter, he asked him from what province he was. And 
 when he had heard that (he was) from Cilicia, he said to 
 him, I will hear thee when thy accusers have come. And 
 he commanded tliat they should keep him in the pre- 
 torium of Herodes. 
 
 LXII. 
 
 And after five days Hanania the great priest came 
 down with the elders, and with Tartelos a rhetor, and 
 informed the governor against Paulos. And being called, 
 Tartelos came forth to accuse him, and said, 
 
 For many years have we dwelt (in peace) through 
 thee, and many reformations have been made for this 
 people in the bearing of thy office ; and all we in every 
 place receive thy bounty, victorious Felix. But, not to 
 weary thee with many (words), I pray thee to hear our 
 humbleness with brevity. For we have found this man 
 to be a destroyer, and an exciter of agitation among all 
 
 4i 
 
HISTORIES OF THE BLESSED APOSTLES. 205 
 
 the Jihudoyee, and in all the land : for he is a chief of 
 the doctrine of the Natsroyee, and he willed to pollute our 
 temple ; and having apprehended him, we sought to judge 
 him according to our law ; but Lusios the tribune came, 
 and with great force transferred him from our hands, and 
 hath sent him unto thee, and commanded his accusers to 
 come to thee ; and thou canst by questioning him learn 
 from him concerning all these things of which we accuse 
 him. 
 
 The Jihudoyee themselves also contended against him, 
 saying, that so these things were. And the governor 
 signed to Paulos to speak. And Paulos answered, and 
 said. 
 
 For many years I know that thou hast been the judge 
 of this people, and on this account I joyfully make 
 defence for myself; while thou shouldst know that it 
 hath not been more than twelve days since I went up to 
 Urishlem to worship. Neither found they me speaking 
 with any man in the temple, neither have I gathered an 
 assembly in their synagogue nor in the city ; nor is it in 
 their power to demonstrate before thee any thing of what 
 they accuse me. Nevertheless, this do I confess, that in 
 that very doctrine of which they speak, in it serve I the 
 God of my fathers, believing in all that is written in 
 the law and in the prophets, and having hope in Aloha 
 [for] that which they also hope : that there shall be 
 a resurrection from the house of the dead, of the just 
 and of the evil. Because of this also I labour to have 
 a good conscience before Aloha and before men, con- 
 tinually. 
 
 But after many years I came to the sons of my people 
 to bestow alms, and to present an oblation. And these 
 found me in the temple being purified, not with a con- 
 course nor with tumult ; but men Jihudoyee who had 
 come from Asia raised a tumult ; (and) these it behoved 
 
206 
 
 THE BOOK OF THE ACTS. 
 
 to stand with me before thee, and to accuse of that what* 
 ever they have (against me). Or let these themselves 
 declare, what crime they found in me, when I stood 
 before their assembly, unless for this one word which I 
 proclaimed while standing in the midst of them. For the 
 resurrection of the dead am I judged this day before you. 
 
 But Felix, because he knew this way fully, delayed 
 them, saying, Wlien the tribune comes I will hear 
 between you. And he commanded the centurion to keep 
 Paulos in quietude, and that none of his acquaintances 
 should be hindered from ministering to him. And after 
 a few days Felix, and Drusilla his wife, who was a Jihu- 
 doytha, sent and called Paulos, and they heard from him 
 concerning the faith of the Meshiha. And as he dis- 
 coursed with them of righteousness, and of holiness, and 
 of the judgment which is to come, Felix was filled with 
 fear, and he said. Now go, and when I have opportu- 
 nity ^ I will send for thee. For he hoped that a bribe 
 would be given him by Paulos, and on this account he 
 continually sent to bring him, and to speak with him. 
 And when two years were fulfilled to him, another 
 governor came in his place, who was called Porcios 
 Festos. But Felix, as to do a favour to the Jihudoyee, 
 left Paulos bound. 
 
 And when Festos came to Cesarea, after three days he 
 went up to Urishlem. And the chief priest and elders 
 showed him concerning Paulos, and besought from him, 
 asking of him this favour, that he would bring him to 
 Urishlem, while they would act treacherously in the way 
 by killing him. And Festos returned the word. That 
 Paulos was kept in Cesarea, and I am hastening to pro- 
 ceed ; let those therefore of you who are able, go down 
 with us, and accuse him of whatever guilt there is in the 
 
 ^ Or, place. 
 
HISTORIES OF THE BLESSED APOSTLES. 207 
 
 tnan. And when he had been there eight days or ten, he 
 went down to Cesarea. 
 
 And the day after he sat on the tribunal, and com- 
 manded to bring Paulos. And when he had come, the 
 Jihudoyee who had come down from XJrishlem sur- 
 rounded him, and accusations many and hard brought 
 against him, which they were not able to prove ; while 
 Paulos put forth the mind, that he had not offended in any 
 thing, neither against the law of the Jihudoyee, nor against 
 the temple, nor against Csesar. But Festos, because he 
 willed to accord a favour to the Jihudoyee, said to Paulos, 
 
 Art thou willing to go up to Urishlem, and there con- 
 cerning these things to be judged before me ? 
 
 Paulos answered, and said. At the tribunal of Ceesar 
 stand I. There it is right for me to be judged. Not any 
 thing have I transgressed against the Jihudoyee, as also 
 thou knowest ; and if a crime I have committed, or any 
 thing worthy of death, I ask not (to be exempted) from 
 death. But, if there be nothing in me of which these 
 accuse me, no man shall give me to them as a gift. I 
 invoke the appeals of Caesar. 
 
 Then Festos, having spoken with the sons of his coun- 
 cil, said, The appeals of Caesar' hast thou invoked? To 
 Caesar goest thou. 
 
 LXTII. 
 
 And when days had been, Agripos the king and Ber- 
 nike came down to Cesarea to salute^ Festos. And 
 when they had been with him (some) days, Festos re- 
 counted to the king the judgment ^ of Paulos, saying, A 
 certain man has been left bound by Felix ; and when I 
 was at Urishlem, the chief priests and elders of the 
 Jihudoyee informed me against him, and begged that I 
 
 ^ To wish the ceace of. ' Or, cause. 
 
208 
 
 THE BOOK OF THE ACTS. 
 
 would do for them judgment against him. And I told 
 them, it was not the custom of the Romans to give any 
 man as a gift to be killed, until his adversaries have come 
 and accused him to his face, and there be given him 
 place to defend himself against that of which he is 
 accused. And when I had come hither, without delay, 
 the day after I sat on the tribunal, and commanded to 
 bring the man to me. And his accusers stood up with 
 him, but could not find any evil accusation to prove 
 against him, (such) as I had expected, but (had) various 
 questions with him regarding their worship, and concern- 
 ing Jeshu, a man who was dead, of whom Paulos said 
 that he was ahve. And because I stood not ^ upon the 
 investigation of these (matters), I said to Paulos, Dost 
 thou require to go to Urishlem, and there be judged con- 
 cerning these? But he required to be kept unto the 
 judgment of Caesar ; and I commanded that he should be 
 kept until I may send him to Caesar. 
 
 And Agripos said, I would hear this man. 
 
 And Festos said. To-morrow thou shalt hear him. 
 
 And the day after came Agripos and Bernike with great 
 pomp, and entered the house of judgment, with the 
 tribunes and the chiefs of the city. And Festos com- 
 manded, and Paulos came. 
 
 And Festos said. King Agripos, and all men who are 
 with us, concerning this man whom you see have all the 
 people of the Jihudoyee taken me at Urishlem and here, 
 crying, that This ought not further to hve ; but I per- 
 ceived not that he had done any thing worthy of death. 
 And because he required to be reserved for the judgment 
 of Caesar, I have commanded that he should be sent. 
 But (as) I know not what to write of him unto Caesar, 
 therefore have I willed to bring him before you, and 
 
 ® Or, have not been constituted for. 
 
HISTORIES OP THE BLESSED APOSTLES. 209 
 
 especially before thee, king Agripos, that, having inquired 
 into his case, I may find what to write. For it is not 
 fit when we send a man bound, not to record his trans- 
 gression. 
 
 And Agripos said to Paulos, It is permitted thee to 
 speak for thyself. Then Paulos stretched forth his hand 
 and made defence, and said, 
 
 Of all that I am accused by the Jihudoyee, king 
 Agripos, I consider myself happy, that before you I (have 
 to) make defence. Especially because I know that you are 
 conversant with all questions and laws of the Jihudoyee ; 
 therefore, I pray you with patient mind to hear me. For 
 the Jihudoyee themselves — if they would testify — know 
 my manners from my youth, which were mine from the 
 beginning among my people at Urishlem ; because they 
 of a long time were assured of me, and they know that 
 in the high doctrine of the Pharishee I hved. And now, 
 concerning the hope of the promise that was made to our 
 fathers by Aloha, stand I, and am judged. And for this 
 hope (to which) our twelve tribes, with diligent prayers 
 by day and night, are expecting to come, for this very 
 hope am I accused by the Jihudoyee, king Agripos ! 
 What judge you ; ought we not to believe that Aloha will 
 raise the dead ? 
 
 For I, at the first, proposed in my mind to do many 
 things against the name of Jeshu Natsroya. This I also 
 did in Urishlem. And many holy ones I cast into the 
 house of the bound, by the authority which I had 
 received from the great priests ; and when they were 
 killed by them, I participated with those who condemned 
 them. And in every synagogue I was furious against 
 them, while I constrained them to blaspheme the name 
 of Jeshu ; and, being filled with great wrath against them, 
 I went forth unto other cities also to persecute them. 
 And while going on this account to Darmsuk, with 
 
210 THE BOOK OF THE ACTS. 
 
 authority and permission from the great priests, at the 
 dividing of the day, in the way, I saw from heaven, 
 king, shining upon me and upon all who were with me, 
 a light which (was) more excellent than the sun. And 
 we fell all of us upon the earth ; and I heard a voice 
 that said to me in Hebrew, Shaol, Shaol, why persecutest 
 thou me?^ It is hard to thee to kick against the 
 pricks ! And I said. Who art thou, my Lord ? And he 
 said, I am Jeshu Natsroya, whom thou persecutest. And 
 he said to me. Stand upon thy feet, because for this I 
 have appeared to thee, to appoint thee a minister and 
 witness of that (for) which thou hast seen me, and (for) 
 which thou shalt see me. And I will deliver thee from 
 the people of the Jihudoyee, and from the other nations to 
 whom I send thee, to open their eyes, that they may turn 
 from darkness to light, and from the power of Satan unto 
 Aloha, and receive the forgiveness of sins, and a lot with 
 the saints through faith, which (is) in me. 
 
 Wherefore, king Agripos, I withstood not with perver- 
 sity the heavenly vision, but preached, at first to them 
 who were in Darmsuk, and to them who were at Urish- 
 lem, and in all the districts of Jihud, and also to the 
 Gentiles have I preached, that they should repent, and 
 turn to Aloha, and do works worthy of repentance. And 
 for these things the Jihudoyee seized me in the temple, 
 and would have killed me ; but Aloha hath helped me 
 until this day ; and, behold, I stand and testify to the 
 small and to the great, yet nothing beyond Musha and 
 the prophets do I speak, but those things which they 
 said should come to pass ; that the Meshiha should 
 suffer, and should be the chief of the resurrection from 
 the house of the dead, and should preach Hght to the 
 people and to the nations. 
 
 ' Shaol, Shaoly mono rodeph ath It ? 
 
HISTORIES OF THE BLESSED APOSTLES. 211 
 
 LXIV. 
 
 And as Paulos was thus making defence, Festos cried 
 ■with a high voice, Thou art mad, Paulos ; much learning ^ 
 hath made thee mad ! 
 
 Paulos said to him, I am not mad, victorious Festos, 
 but words of truth and righteousness I speak. And 
 king Agripos also, especially, knoweth concerning these 
 things ; and therefore speak I with openness before him ; 
 because not one of these things I think have been hidden 
 from him ; for they were not done in secrecy. Believest 
 thou, king Agripos, the prophets ? I know that thou 
 believest. 
 
 King Agripos said to him, (Within) a little thou per- 
 suadest me to become a Christian. 
 
 And Paulos said, I would from i\.loha that in little and 
 in much, not only thou, but also all who hear me to-day, 
 were as I am, except these bonds. 
 
 And the king arose, and the governor, and Bernike, and 
 those who sat with them : and when they were removed 
 thence they spake one with another, and said. Nothing 
 that is worthy of death or of bonds hath this man done. 
 And Agripos said to Festos, This man could have been 
 dismissed, if he had not called the appeal of Caesar. 
 
 And Festos commanded concerning him that he should 
 be sent unto Csesar in ItaHa. And he delivered Paulos, 
 and other prisoners with him, to a certain man, a centu- 
 rion of the band of Sebaste, whose name was Julios. 
 And when he would proceed, we went down to a ship 
 which was from Adramantos the city, to go to the region 
 of Asia. And Aristarkos, a Makedonoya who was of Thes- 
 salunike the city, entered the ship with us. And the day 
 after we came to Tsaidon. And the centurion behaved 
 
 ^ Or, many books. 
 
212 THE BOOK OF THE ACTS. 
 
 with kindness towards Paulos, and permitted him to go 
 to his friends and be refreshed. And from thence we 
 voyaged ; and because the winds were contrary we made 
 a circuit unto Cypros.^ And we went through the sea 
 of Cilicia and of Pamphulia, and came to Mura, a city of 
 Lukia. And the centurion found there a ship from 
 Aleksandria which was going to Itaha, and he placed us 
 in her. And because she sailed heavily, (after) many 
 days we had scarce come over against Knidos the island, 
 and as the wind did not permit us to go directly, we 
 went round by Kreta against Salmona the city; and 
 hardly voyaging we passing around it came to the place 
 which is called the Fair Havens. 
 
 LXV. 
 
 And it was nigh to the city named Lasia. And we 
 were there much time, until the day when the day^ 
 of the fast of the Jihudoyee had also passed, and there 
 had become danger for one to voyage by sea. And Paulos 
 counselled them and said. Men, I perceive that with dis- 
 tress and much loss we are to voyage, not only to the 
 burden of the ship, but also to our own Hves. But the 
 centurion hearkened to the governor and to the lord of 
 the ship rather than to the counsel of Paulos. And be- 
 cause that haven was not convenient to winter in, many 
 of us desired to proceed thence, and if possible to come 
 and winter in a certain harbour in Kreta, called Phoniks, 
 and which looked to the south. And when the wind 
 of the south blew, and we thought we could come as we 
 desired, we sailed round Kreta. And after a Uttle there 
 came forth against us a blowing of the tempest which is 
 called Tuphonikos Euroklidon ; and the ship was carried 
 
 2 Al Kypros. ^ Tishri, 10th day : about September 20th. 
 
HISTORIES OF THE BLESSED APOSTLES. 213 
 
 away, and could not stand against the wind, and we gave 
 her into its hand. And when we had passed a certain 
 isle that is called Cyra; we could scarcely take up the 
 boat. And when we had uplifted her, we girded and 
 strengthened the ship. And because we feared lest we 
 should fall into the precipitancy "* of the sea, we brought 
 down the sails, and so went forward. And while there 
 rose against us the hard tempest, the next day we threw 
 the goods into the sea. And the third day the things 
 of the ship itself we cast forth. And when the storm 
 had held more days, and neither the sun was seen, nor 
 the moon, nor stars, the hope that we should be saved at 
 all was cut off. And while no man had taken any food, 
 then stood Paulos among them, and said. Men, if you 
 had been persuaded by me, you would not have voyaged 
 from Kreta, and we should have been exempted from loss, 
 and from this distress. Yet now I counsel you to be 
 without anxiety ; for not one of you will perish, but the 
 ship only. For in this night there appeared to me the 
 angel of Aloha, (of) him whose I am, and whom I serve. 
 And he said to me, Fear not, Paulos, for thou art to 
 stand before Caesar ; and, behold. Aloha hath given thee 
 the gift of all who voyage with thee. Therefore, men, 
 take courage ; for I believe Aloha, that so it shall be as 
 he hath told me. Nevertheless, upon a certain island we 
 have to be cast. 
 
 LXVI. 
 
 And after fourteen days (in) which we had wandered 
 and been beaten in the sea of Hadrios, in the dividing of 
 the night, the mariners thought that we drew nigh to 
 land. And they cast the lead, and found twenty cubits ; 
 
 4 (Z£\»M^ Locus decliviSf descenstiSt prcBcipitium. Greek, oi5pT«. 
 
214 THE BOOK OF THE ACTS. 
 
 and again a little they proceeded, and found fifteen cubits. 
 And fearing lest we should be found in a place in which 
 were rocks, they cast forth from the hinder part of the 
 ship four anchors, and prayed that it would become day. 
 But the mariners sought to escape from the ship, and 
 lowered from her the boat into the sea, on the pretext 
 that they would go in her, and bind the ship to the land. 
 And when Paulos saw, he said to the centurion and to 
 the soldiers. If these in the ship remain not, you cannot 
 be saved. Then cut the soldiers the cable of the boat 
 from the ship, and let her drive. 
 
 But Paulos himself, until it was morning, persuaded 
 aU of them to take food, saying to them. To-day it is four- 
 teen days (in which) from danger you have tasted no- 
 thing. Wherefore I beseech you receive meat for the 
 establishment of your lives ; for a hair of the head of one 
 of you will not perish. And when these he had said, he 
 took bread, and praised Aloha before them all, and he 
 broke and began to eat. And they were all comforted, 
 and received food. But we were in the ship two hun- 
 dred and seventy and six souls. And when they were 
 satisfied with food, they lightened the ship, and took up 
 the wheat and sent it into the sea. 
 
 And when it was day, the sailors knew not what land it 
 was ; but they saw along the coast a certain inlet of the sea, 
 (into) which they purposed if possible to drive the ship. 
 And they cut the anchors^ from the ship, and left them in 
 the sea, and they loosed the bands of the oars, and raised 
 a small sail to the wind which blew, and went forward to 
 the face of the land. And the ship struck on a high 
 place between two depths of the sea, and infixed^ herself 
 in it ; and her forepart stood upon it, and was immovable, 
 
 « Sic. 
 
 ® Infixit se. — Trem. Illisa est — Reg. Resupinata est. — 
 Paris, Min. et Angl. Rupta est Buxt. C. R. 
 
HISTORIES OF THE BLESSED APOSTLES. 215 
 
 but her afterpart was loosed from the violence of the 
 waves. And the soldiers would have killed the prisoners, 
 lest they should cast forth to swim, and escape from 
 them ; and the centurion restrained them from this, be- 
 cause he was willing to save Paulos. And those who 
 could cast forth to swim he commanded to be the first to 
 swim, and to pass to the land. And the rest, on boards, 
 and on other timbers of the ship, passed ; and thus all 
 of them escaped to land. 
 
 LXVII. 
 
 And afterwards we learned that Melita was called that 
 island. And the Barbaroyee who dwelt in it many kind- 
 nesses showed us. And they kindled a fire, and called 
 all of us to warm, because there was great rain and cold. 
 And Paulos took many sticks and placed upon the fire ; 
 and there came forth a viper from the heat of the fire, 
 and bit (liim) in his hand. And when the Barbaroyee 
 saw it hang upon his hand, they said. Perhaps this man 
 is a murderer, whom, though he is escaped from the sea, 
 justice suffereth not to live. But Paulos shook his hand, 
 and cast the viper into the fire, and nothing of evil befell 
 him. But the Barbaroyee expected that he would imme- 
 diately have swelled and fallen dead upon the ground ; 
 and when they had for a great while expected and saw 
 that nothing of evil befell him, they changed their words, 
 and said he was a god. 
 
 But there were possessions in that place (belonging) to 
 a certain man whose name was PubHos, who himself was 
 the chief of the island ; and he cheerfully received us into 
 his house three days. But the father of Publios was ill 
 in a fever, and a disease of the bowels. And Paulos 
 went in to him, and prayed and laid his hand on him, 
 and healed him. And when this was done, the rest also 
 
216 THJE BOOK OF THE ACTS. 
 
 of them who were diseased in the island came to him 
 and were cured. And with great honours they honoured 
 us ; and when we went forth from thence they sup- 
 pHed us. 
 
 LXVIII. 
 
 But we went forth after three months and voyaged in 
 an Alexandrine ship which had wintered at the island; 
 and she had upon her the sign of the Twins. And we 
 came to Sarakosa the city, and remained there three days. 
 And from thence we went round and came to Regium the 
 city. And after one day the south wind blew, and in 
 two days we came to Putialos, a city of Italia. And we 
 found there brethren, and they prayed of us, and we 
 were with them seven days, and then went we unto 
 Ruma. 
 
 And when the brethren who were there heard, they 
 came forth to meet us unto the street that is called Apios 
 Foros, and unto the Three Taverns. And when Paulos 
 saw them he thanked Aloha, and was strengthened. 
 
 And we entered Ruma. 
 
 And the centurion allowed Paulos to sojourn where he 
 willed, with the soldier, him who guarded him. And after 
 three days Paulos sent to convoke the principal men of 
 the Jihudoyee ; and when they were assembled, he said 
 to them, Men, brethren, I, who in nothing have risen 
 against the people, nor the law of our fathers, in bonds 
 was delivered from Urishlem into the hands of the Ru- 
 moyee. And they who examined me willed to dismiss 
 me, because they found not in me any fault worthy of 
 death. And when the Jihudoyee had risen against me, 
 I was constrained to call the appeal of Csesar ; (yet) not 
 as though I had in any thing to be the accuser of the 
 sons of my people. Wherefore I have besought you to 
 come, that I might see you, and declare to you these 
 
HISTORIES OF THE BLESSED APOSTLES. 21/ 
 
 things ; for on account of the hope of Israel am I 
 bound with this chain. 
 
 They said to him. We have not received letters con- 
 cerning thee from Jihud, and none of the brethren who 
 have come from Urishlem have spoken any thing evil of 
 thee. But we are willing to hear from thee what it is 
 that thou thinkest ; for we know that this doctrine is by 
 no man received. 
 
 LXIX. 
 
 And they appointed him a day ; and many assembled 
 and came where he sojourned ; and he explained to them 
 concerning the kingdom of Aloha, testifying and per- 
 suading them concerning Jeshu, from the law of Musha 
 and from the prophets, from the morning until the even- 
 ing. And some of them were persuaded by his words, 
 and others were not persuaded. And they removed from 
 him, while not agreeing together. And Paulos said to 
 them this word. Well spake the Spirit of Holiness, by 
 the mouth of Eshaia the prophet, against your fathers, 
 saying. 
 
 Go unto this people, and say unto them, 
 
 Hearing, you will hear and will not understand, 
 
 And you will see, but not discern : 
 
 For stupified is the heart of this people. 
 
 And their hearing they have made heavy. 
 
 And their eyes have they closed. 
 
 Lest they should see with their eyes. 
 
 And hear with their ears. 
 
 And understand with their hearts. 
 
 And be turned unto me, and I should forgive them. 
 Be this therefore known to you, that to the Gentiles is 
 sent this redemption, for they will also hear it. 
 
 And Paulos hired his own house, and was in it two 
 
218 THE BOOK OF THE ACTS. 
 
 years, and received there all those who came to him. And 
 he preached concerning the kingdom of Aloha, and taught 
 with confidence concerning our Lord Jeshu Meshiha, 
 none forbidding. 
 
 Finished are the Acts of the Blessed Apostles ; 
 that is, their Histories. 
 
THE 
 
 APOSTOLICAL EPISTLES. 
 
 r. 2 
 
V P» 7 V 
 
 y 1/ • y T 1^ -" 
 
 
 
 1*^>4^ ^OQa {^i 
 
 IN THE 
 
 NAME OF OUR LORD AND OUR ALOHA 
 
 JESHU MESHIHA, 
 
 WE WRITE THE FOURTEEN EPISTLES OF PAULOS THE APOSTLE 
 OF OUR LORD JESHU MESHIHA. 
 
 THE EPISTLE OP PAULOS THE APOSTLE 
 TO THE EUMOYEE. 
 
 L 
 
 Paulos, a servant of Jeshu Meshiha, called, and an 
 apostle, who hath been separated unto the gospel of 
 Aloha, which from of old he had promised by the hand of 
 the prophets, in the holy writings, concerning his Son, 
 who was born, according to the flesh, of the seed of the 
 house of David, and is known ^ (to be) the Son of Aloha 
 by power, and by the Holy Spirit, who raised him from 
 among the dead, Jeshu Meshiha our Lord : by whom we 
 
 ^ Or, acknowledged. 
 
222 EPISTLE OF PAULOS THE APOSTLE 
 
 have received grace and apostleship among all nations, 
 that they should become obedient unto the faith of his 
 name : and you also are of them, called in Jeshu 
 Meshiha : To all who are in Ruma, beloved of Aloha, 
 called and saints ; peace and grace be with you from 
 Aloha our Father, and from our Lord Jeshu Meshiha. 
 
 First, I praise my God through Jeshu Meshiha on 
 behalf of you all, that your faith is heard (of) in all the 
 world. For a witness unto me is Aloha, whom I serve 
 in the spirit in the gospel of his Son, that without ceas- 
 ing at all time I remember you in my prayers. And I 
 pray that from now there may be opened unto me the 
 way, by the will of Aloha, to come to you. For I greatly 
 desire to see you, and to impart to you the gift of the 
 Spirit, that thereby you may be established, and that 
 together we may be comforted by your faith and mine. 
 
 II. 
 
 But I will that you know, my brethren, that many 
 times I have willed to come to you, and have been hin- 
 dered until this ; that among you also I may have fruit 
 as among the rest of the nations of the Javnoyee and 
 Barbaroyee, the wise and the fooHsh, because to every 
 man am I obligated to preach ; and so am I urged to 
 evangelize unto you also who are in Ruma. For I am 
 not ashamed of the gospel, because it is the power of 
 Aloha for the salvation of all who beheve in him, whe- 
 ther of the Jihudoyee first, or of the Aramoyee : for the 
 righteousness of Aloha in it is revealed from faith to 
 faith, as it is written. 
 
 The righteous by faith shall live. 
 For the wrath of Aloha is revealed from heaven against 
 all the unrighteousness and depravity of the sons of men, 
 who the truth in unrighteousness detain. Because the 
 knowledge of Aloha is revealed in them; for Aloha 
 
TO THE RUMOYEE. 223 
 
 revealed it in them. For the occult things ^ of Aloha 
 from the foundations of the world, unto his creatures by 
 intelligence are apparent, and his power and his Godhead 
 eternal, that they may be without excuse. For when they 
 knew Aloha, they did not as Aloha glorify him and praise 
 him, but became vain in their imaginations, and their 
 heart was darkened, that they understood not. And 
 while thinking in themselves that they were wise, they 
 were fools. ^ And they changed the glory of Aloha the 
 Incorruptible into the likeness of the image of corrupti- 
 ble man, and into the likeness of birds and of four-footed 
 (beasts) and of reptiles of the earth. Because of this 
 Aloha delivered them up to the unclean lusts of their 
 hearts, that they would debase their bodies among them. 
 And they changed the truth of Aloha into a lie, and 
 worshipped and served the creatures rather than theit 
 Creator, to whom be praises and blessings for ever and 
 ever. Amen. 
 
 III. 
 
 Wherefore Aloha delivered them up to passions of 
 vileness : for their females changed the use of their nature, 
 and to what is not natural were used. And also their males 
 likewise left the natural use of their females, and were 
 inflamed with concupiscence one with another, and male 
 with male wrought shamefulness, and the just retribution 
 for their perverseness in themselves received. And as 
 they did not decide in themselves to know Aloha, so did 
 Aloha cause them to be delivered up to a mind of vain- 
 ness, and to do what is not fit ; being filled with all wick- 
 edness, and uncleanness, and rancour, and maUce, and 
 rapacity, and envy, and murder, and contention, and 
 deceit, and evil imaginings, and murmurings, and slan- 
 
 - Kasyotheh d' Aloha. ^ Or, befooled. 
 
224 EPISTLE OF PAULOS THE APOSTLE 
 
 ders, and hating of Aloha : vilifiers, inflated ones, boast- 
 ers, inventors of evil things, mindless, disobedient to 
 parents, (men) to whom a compact is nothing, and 
 (who) neither love peace nor (have) mercy in them ; 
 who, knowing the judgment of Aloha, that they who 
 these things do, unto death are condemned, (yet) not 
 only do them, but also participate with those who do 
 them. 
 
 Wherefore thou hast no excuse, man, who judgest 
 thy neighbour ; for in that for which thou judgest thy 
 neighbour, thou cohdemnest thyself; for in those which 
 thou judgest, thou also art conversant. 
 
 IV. 
 
 And we know what is the judgment of Aloha in truth 
 against them who in these things converse. But think- 
 est thou, man, who judgest them who in these con- 
 verse, while thou also conversest in them, that thou wilt 
 escape the judgment of Aloha? Or upon the riches of 
 his goodness, and upon his long-suffering, and upon the 
 space he giveth thee, presumest thou ? and knowest 
 not that the goodness of Aloha unto repentance leadeth 
 thee? Yet, through the hardness of thy unrepenting 
 heart, layest thou up the treasure of wrath for the day of 
 wrath, and the revelation of the just judgment of Aloha, 
 who rendereth to every man according to his works. To 
 them who seek, in perseverance of good works, glory and 
 honour and incon'uption, he giveth eternal life ; but to 
 them who are rebellious, and obey not the truth, but 
 unrighteousness obey, he will render wrath and indigna- 
 tion and affliction and distress, upon every man who 
 worketh evils ; to Jihudoyee first, and to Aramoyee ; but 
 glory and honour and peace to every one who worketh 
 good, to the Jihudoya first, and also to the Aramoya ; 
 for there is no acceptance of faces with Aloha. 
 
TO THE RUMOYEE. 225 
 
 For they who without the law have sinned, without 
 the law also will perish : and they who in the law have 
 sinned, by the law will be judged. For not the hearers 
 of the law are righteous before Aloha, but the doers of 
 the law are justified. 
 
 For if the Gentiles, who have not the law, from their 
 nature shall perform the law, these, while not having the 
 law, unto themselves become a law. And these show the 
 work of law written upon their hearts, and their con- 
 science testifieth of them, while their reasonings accuse 
 or excuse one another ; — in the day when Aloha judgeth 
 the secrets of men according to my gospel by Jeshu 
 Meshiha. 
 
 But if thou (who) a Jihudoya art called, and reposest 
 on the law, and boastest in Aloha, because thou knowest 
 his will, and distinguishest the things that are fitting, 
 because thou art learned from the law ; and confidest 
 upon thyself that thou art a guide of the blind, and a 
 light to those who are in darkness, and an instructor of 
 the wanting-in-mind, and a teacher of children, and hast 
 a type of knowledge and of truth in the law: Thou, 
 then, who teachest others, dost thou not teach thyself? 
 and who preachest that men should not steal, dost thou 
 steal? and who sayest they should not commit adultery, 
 dost thou commit adultery ? And thou who condemnest 
 idols, dost thou despoil the sanctuary ?* And thou who 
 boastest of the law, in this that thou transgressest against 
 the law. Aloha himself despisest thou? For the name 
 of Aloha through you is blasphemed among the Gentiles, 
 as it is written. 
 
 For circumcision profiteth, if thou accomphsh the law ; 
 
 * The house of holiness. 
 L 5 
 
226 EPISTLE OF PATJLOS THE APOSTLE 
 
 but if thou transgress the law, thy circumcision is 
 become uncircumcisedness. But if the un circumcision 
 shall keep the commandment of the law, is not uncir- 
 cumcisedness reckoned to him (as) circumcision ? And 
 the uncircumcision, who by nature accomphshes the law, 
 will judge thee, who with the scripture and with circum- 
 cision, transgressest against the law. 
 
 VI. 
 
 For it is not in outwardness that he is a Jihudoya, 
 nor is that which is seen in the flesh circumcision : but 
 he is a Jihudoya who is one in inwardness ; and cir- 
 cumcision is that which is of the heart, in the spirit, and 
 not in the letter ; whose praise is not from the sons of 
 men, but from Aloha. 
 
 What then is the excellence of the Jihudoya, and 
 what the profit of circumcision ? 
 
 Much in every thing : primarily that they had intrusted 
 (to them) the words of Aloha. 
 
 For if some of them believed not, would their unbelief 
 abohsh the faithfulness of Aloha ? 
 
 Not so : for Aloha is true, and every man a har ; as it 
 is written. 
 
 That thou may est be just in thy words. 
 And triumph when they judge thee. 
 But if our iniquity the righteousness of Aloha estabhsh- 
 eth, what shall we say ? Is Aloha evil, who bringeth his 
 wrath ? As a man do I speak. 
 
 Not so ; otherwise how shall Aloha judge the world ? 
 
 For if the truth of Aloha is promoted by my lie unto 
 his glory, why then am I judged as a sinner ? 
 
 Or why, as certain blaspheme concerning us, affirming 
 that we say. Let us do evil, that good may come ? they, 
 whose condemnation is reserved by justice. 
 
 What then, have we attained excellence ? (No.) For 
 
TO THE RUMOYEE. 227 
 
 before we decided of the Jihudoyee and of the Aramoyee 
 that they are all under sin ; as it is written, 
 
 None is righteous, not one. 
 
 None understand eth or seekelh Aloha. 
 
 All have declined together and are reprobate. 
 
 And there is none that doeth good, not one. 
 
 Open sepulchres are their throats. 
 
 Their tongues liave deceived, 
 
 And the venom of asps is under their lips. 
 
 Their mouth is full of cursing and bitterness. 
 
 And their feet are swift to shed blood. 
 
 Crushing and misery are in their ways ; 
 
 And the way of peace they have not known ; 
 
 And the fear of Aloha is not before their eyes. 
 
 VII. 
 
 But we know that whatever the law saith, to them 
 who are under the law it saith : that every mouth may 
 be shut, and all the world be guilty unto Aloha. Be- 
 cause by the works of the law no flesh is justified before 
 him ; for from the law sin is known. But now, without 
 the law the righteousness of Aloha is revealed, and the 
 law and the prophets (themselves) testify of it. But the 
 righteousness of Aloha is by faith ^ of Jeshu Meshiha, 
 unto all and also upon all who believe in him. For there 
 is no distinction : for all have sinned, and have failed of 
 the glory of Aloha ; and all are justified by grace freely, 
 and (that) through the redemption which is in Jeshu 
 Meshiha, whom Aloha before ordained (to be) a propitia- 
 tion through faith in his blood for our sins which from 
 the first we had sinned, within the space which Aloha 
 hath given to us in his patience, — unto the manifestation 
 of his righteousness which (is) in this time : that he 
 
 * Lit. « By the hand of faith." 
 
228 EPISTLE or PAULOS THE APOSTLE 
 
 might be just, and might justify in righteousness him 
 who is in the faith of our Lord Jeshu Meshiha. 
 
 "Where, then, is boasting ? It is aboHshed. By -what 
 law ? of works ? No, but by the law of faith. We com- 
 prehend, therefore, that by faith man is justified, and not 
 by the works of the law. Is Aloha of the Jihudoyee 
 only, and not of the Gentiles ? Yes, of the Gentiles also. 
 Because one is Aloha, who justifieth the circumcision by 
 faith, also the uncircumcision by the same faith. Do we 
 therefore the law abolish by faith ? Not so, but the law 
 itself we establish. 
 
 What then say we of Abraham, the chief of the 
 fathers, that he found in the flesh ? For if Abraham by 
 works was justified, he had cause for boasting ; but not 
 with Aloha. For what saith the scripture ? That Abra- 
 ham believed Aloha, and he reckoned it to him for righ- 
 teousness. But to him who worketh, his wages are not 
 reckoned to him as of favour, but as that which is owing 
 to him : but to him who worketh not, but believeth only 
 in him who justifieth sinners, his faith is reckoned to him 
 for righteousness. As also David hath spoken concern- 
 ing the blessedness of the man to whom Aloha reckoneth 
 righteousness without works, saying. 
 
 Blessed are they whose iniquity is forgiven, 
 
 And whose sins are covered. 
 
 Blessed is the man to whom Aloha reckoneth not his 
 sin. 
 Is this blessedness, then, upon the circumcision (only), 
 or upon the uncircumcision (also) ? Now we have said, 
 that his faith was reckoned to Abraham for righteousness. 
 When, then, was it reckoned to him ? In circumcision, 
 or in uncircumcision ? It was not in circumcision, but 
 in uncircumcision. For he received the siga of circum- 
 cision (as) a seal of the righteousness of his faith, which 
 (was his) in uncircumcision, that he should be the father 
 
TO THE RUMOYEE. 229 
 
 of all them who beheve of the uncircumcision ; that it 
 might be accounted also to them for righteousness : and 
 the father of the circumcision, not of them who are of 
 the circumcision only, but of them who pursue^ the 
 footsteps of the faith of uncircumcision of our father 
 Abraham. 
 
 VIII. 
 
 For not through the law was the promise unto 
 Abraham and to his seed that he should be the heir of 
 the world, but through the righteousness of faith. For 
 if they who are of the law were heirs, faith would be 
 vain, and the promise be abolished. For the law is the 
 worker of wrath. For where there is no law, there also 
 is no transgression of the law. Therefore it is by faith, 
 which is through grace, that we are justified, that the 
 promise might be firm unto all his seed ; not to that 
 which is of the law only, but also to that which is of the 
 faith of Abraham, who is the father of us all : (as it is 
 written, I have ordained thee the father of many nations 
 before Aloha, in whom thou hast believed, who maketh 
 alive the dead, and calleth those who are not as though 
 they were :) and who, without hope, unto hope believed 
 that he should be the father of many nations, as it is 
 written, that '* so shall be thy seed." Nor was he weak 
 in his faith, while considering his body dead, (for he was 
 the son of an hundred years,) and the dead womb of 
 Sara ; and at the promise of Aloha he wavered not as 
 deficient in faith, but was strong in faith, and gave glory 
 to Aloha ; and was sure that what he had promised to 
 him Aloha could fulfil. Wherefore it was reckoned to 
 him for righteousness. And not for his sake only was 
 this written, that his faith was reckoned for righteous- 
 
 " Or, accomplish, fulfil. 
 
230 EPISTLE OF PAULOS THE APOSTLE 
 
 ness, but for our sake, because it should be reckoned to 
 us also who believe in Him who hath raised our Lord 
 Jeshu Meshiha from among the dead ; who was delivered 
 for our sins, and rose that he might justify us. 
 
 IX. 
 
 Because, then, we are justified by faith, we have 
 peace with Aloha through our Lord Jeshu Meshiha. 
 And by him we have been admitted through faith into 
 this grace in which we stand, and exult in hope of the 
 glory of Aloha. And not thus only, but also in aflQictions 
 we exult ; for we know that affliction perfecteth patience 
 in us, and patience experience,"^ and experience hope : 
 but hope maketh us not ashamed, because the love of 
 Aloha is shed forth upon our hearts by the Spirit of 
 Hohness who is given to us. 
 
 But if the Meshiha on account of our infirmity in this 
 time for the wicked hath died : — for hardly for the 
 wicked one dieth ; for on account of the good one may 
 perhaps dare to die. Nevertheless Aloha hath manifested 
 his love for us, in that, when we were sinners, the 
 Meshiha for us died : — how much more, then, shall we 
 be now justified through his blood, and by him be deli- 
 vered from wrath? For if, while we were adversaries. 
 Aloha was reconciled with us through the death of his 
 Son, how much more, then, in reconciUation with him,^ 
 shall we be saved by his life ? And not thus only, but 
 we also exult in Aloha through our Lord Jeshu Meshiha, 
 by whom we have now received the reconciliation. 
 
 X. 
 
 As by one man sin entered into the world, and by sin 
 death, so death hath passed upon all men through this, 
 
 ■^ Or, proof, probation. * Or, in his reconciliation. 
 
TO THE RUMOYEE. 231 
 
 that all have sinned. For until the law, sin, while it was 
 in the world, was not reckoned sin, because the law was 
 not ; yet death reigned from Adam until Musha on them 
 also who had not sinned after the manner of the trans- 
 gression of the law of Adam, who was the type of him 
 who was to be. But not as was the fall, so is the gift ; 
 for if, on account of the fall of one, many died, how 
 much more the grace of Aloha, and his gift, for the sake 
 of one man, Jeshu Meshiha, in many will abound ? And 
 not as the transgression of one, so is the gift ; for the 
 judgment that was by one was unto condemnation, but 
 the gift (which saves) from many sins was unto righte- 
 ousness. For if because of the transgression of one 
 death was made to reign, much more (shall) they who 
 receive the abundance of the grace and of the gift and 
 of righteousness, reign in life by one, Jeshu Meshiha. 
 As then on account of the transgression of one was the 
 condemnation of all men, so, on account of the righteous- 
 ness of one shall there be acquittal^ unto the life of all 
 men. For as on account of the disobedience of one 
 man many became sinners, so also on account of the 
 obedience of one many became righteous. But the 
 entrance which was of the law, (made) sin to increase ; 
 and where sin increased, there grace hath abounded : 
 that as sin hath reigned in death, so grace might reign 
 in righteousness unto the life which is eternal, by the 
 hand of our Lord Jeshu Meshiha. 
 
 XI. 
 
 What, then, shall we say. Let us remain in sin, that 
 grace may abound ? Not so. For how shall they who 
 
 ® Zokulho, Victoria, innocentia, justijicatio. Heb. Zakah, Purum 
 fuit, purum pronunciavit. 
 
232 EPISTLE OF PAULOS THE APOSTLE 
 
 are dead to ^ sin live yet' in it ? Or do you not know, 
 that they who have been baptized into Jeshu Meshiha, 
 into his death have been baptized ? For we are buried 
 with him by baptism into death ; that as Jeshu Meshiha 
 arose from among the dead by the glory of his Father, so 
 also we in a new life shall walk. For if together we 
 have been planted with him in the likeness of his death, 
 so also in his resurrection shall we be. For we know 
 that our old man is crucified with him, that the body of 
 sin might be abolished, that more we should not serve 
 sin. For he who is dead is set free from sin. If then 
 we are dead with the Meshiha, we believe that with him, 
 with the Meshiha, we shall live : for we know that the 
 Meshiha rose from among the dead, and no more dieth, 
 nor hath death dominion over him. For [as] he who 
 died on account of sin died once, and he who liveth 
 liveth unto Aloha ; so also reckon yourselves to be dead 
 unto sin, and alive unto Aloha by our Lord Jeshu 
 Meshiha. 
 
 Let not sin then reign in your dead body, as that you 
 may obey the lusts of it : nor prepare your members the 
 instruments of iniquity unto sin, but prepare yourselves 
 for Aloha, as men who from the dead have been made 
 alive, and your members instruments to be for the righ- 
 teousness of Aloha. For sin shall not rule over you ; 
 for you are not under law, but under grace. What, then, 
 shall we sin, because we are not under law, but under 
 grace ? Not so. Know you not, that to whom- 
 soever you prepare yourselves to obey him unto ser- 
 vice, of him you are the servants, — of him whom 
 you obey ; whether of sin, or of the hearing of the ear of 
 righteousness ? But praise to Aloha that you were the 
 
 ^ Or, by, on account of, sin ; the particle .^ admitting of either 
 meaning. Compare the Syr. Apoc. xx. 11; 1 Peter i. 5 ; 2 Cor. 
 viii. 14. 
 
TO THE RUMOYEE. 233 
 
 servants of sin, but have obeyed from the heart the form 
 of doctrine to which you have been delivered. And when 
 you were made free from sin, you became obedient to 
 righteousness. As among men I speak, because of the 
 infirmity of your flesh, that as you have prepared your 
 members for the service of uncleanness and of iniquity, 
 so also now prepare ye your members for the service of 
 righteousness and of holiness. For when you were the 
 servants of sin, you were free from righteousness. And 
 what product 2 had you then from that of which to-day 
 you are ashamed? For the end of it is death. And 
 now made free from sin, and become servants to Aloha, 
 you have holy fruits,^ of which the end is the life 
 of eternity. For the wages of sin is death ; and the 
 gift of Aloha the life of eternity by our Lord Jeshu 
 Meshiha. 
 
 XTI. 
 
 But know you not, my brethren, for to those who 
 know the law I speak, that the law has authority over a 
 man as long as he liveth ? as a woman who is bound in 
 law to her husband as long as he liveth ; but if her 
 husband be dead, she is freed from the law of her 
 husband. But if, whUe her husband lives, she adhere to 
 another man, she becometh an adulteress ; but if her 
 husband shall die, she is freed from the law, and is not 
 an adulteress, though she become (the wife) of another 
 man. And now, my brethren, you also are dead to 
 the law, through the body of the Meshiha, that you 
 should be married to another, (namely, to) him who 
 rose from the dead, that you may render fruit unto 
 Aloha. 
 
 For while we were in the flesh, the aff"ections of sin, 
 
 - Odsho. ^ Phiree. 
 
234 EPISTLE OF PATJLOS THE APOSTLE 
 
 which are against^ the law, wrought powerfully in our 
 members to yield fruits unto death ; but now we are 
 loosed from the law, and are dead to that which held us, 
 that we might serve henceforth in the newness of the 
 spirit, and not in the oldness of the writing. 
 
 What then, say we the law is sin ? Not so. But sin 
 I had not learned (to know) but by the law : for I had 
 not known concupiscence (to be sinful), but (by) the 
 law, which hath said. Thou shalt not covet. And by 
 this commandment sin found for itself an occasion, and 
 completed in me all concupiscence. For without the law 
 sin was dead. But I was aUve without the law formerly : 
 but when the commandment came, sin lived, and I died. 
 And that commandment of life was found to me (to 
 tend) unto death. For sin, by the occasion it found 
 through the commandment, deceived me, and thereby 
 killed me. The law therefore is holy, and the command- 
 ment holy, and just, and good. The good, then, unto 
 me, unto death was made ? Not so. But sin, that it 
 might be seen what sin is, by the good (law) effected 
 death in me, that sin might be the more condemned by 
 the commandment. For we know that the law is 
 spiritual ;^ but I am carnal, and sold unto sin. For 
 what I work, I know^ not ; and not that which I will, I 
 do ; but what I hate, that I do. And if the thing that 
 I would not, I do, I witness of the law that it is good.^ 
 But now it is not I who work this, but sin which dwell- 
 eth in me. For I know that in me, but that is in my 
 flesh, good dwelleth not ; because to will the good is easy 
 to me, but to perform it I find not. For the good that 
 I will to do, I do not ; but the evil that I will not to do, 
 that do I. And if the thing that I will not I do, it is 
 
 * Compare the same particle, 2 Cor. vii. 2. 
 
 = Da-ruch, « Of the spirit." 
 
 ° Or, acknowledge, approve. ' Shaphir. 
 
TO THE RUMOYEE. 235 
 
 not I who do it, but sin which dwelleth in me. I find 
 then a law which accordeth with my mind, that willeth 
 to do good, because evil is near to me. For I rejoice in 
 the law of Aloha in the interior man ; but I see another 
 law in my members, which warreth against the law of 
 my mind, making me captiye to the law of sin that is in 
 my members. Miserable son of man am I ! who will 
 deliver me from this body of death ? I give thanks to 
 Aloha ! (it is) by the hand of our Lord Jeshu Meshiha. 
 
 XIII. 
 
 Now then, I in my mind am the servant of the law of 
 Aloha, but in my flesh ^ I am the servant of the law of 
 sin. Hence, there is no condemnation to them who do 
 not walk according to the flesh, in Jeshu Meshiha. For 
 the law of the Spirit of life, which is in Jeshu Meshiha, 
 hath set thee free from the law of sin and of death. Be- 
 cause the law was weak through the infirmity of the flesh. 
 Aloha sent his Son in the likeness of the flesh of sin, on 
 account of sin to condemn sin in his flesh ; that the 
 righteousness of the law might in us be fulfilled, who 
 walk not in the flesh, but in the Spirit. For they who are 
 in the flesh, of that flesh are mindful ; and they who are 
 of the Spirit, of that Spirit are mindful. For the mind 
 of the flesh is death, and the mind of the Spirit Hfe and 
 peace. Because the mind of the flesh is enmity towards 
 Aloha ; for to the law of Aloha it is not subject, for it 
 cannot be ; and they who are in the flesh cannot please 
 Aloha. But you are not in the flesh, but in the Spirit, 
 if truly the Spirit of Aloha dwelleth in you. But if a 
 man have not the Spirit of the Meshiha, this (man) is not 
 his. And if the Meshiha be in you, the body is dead 
 because of sin ; but the Spirit is life because of righte- 
 ousness. And if the Spirit of him who raised our Lord 
 
 * Compare verse 13 with John iii. 6, 7. 
 
236 EPISTLE OF PAULOS THE APOSTLE 
 
 Jeshu Meshiha from among the dead dwell in you, he 
 who raised our Lord Jeshu Meshiha from among the 
 dead will also make alive your dead bodies, on account of 
 his Spirit who dwelleth in you. 
 
 XIV. 
 
 Now, my brethren, we are debtors, not to the flesh, 
 that according to the flesh we should walk. For if after 
 the flesh you live, you must die : but if, after the Spirit, 
 the habitudes of the body you mortify, you hve. For 
 they who by the Spirit of Aloha are led, they are the 
 sons of Aloha. For we have not received the spirit of 
 servitude again unto fear, but we have received the Spirit 
 of the adoption ^ of sons, by whom we cry. Father, our 
 Father! And the Spirit himself witnesseth with our 
 spirit, that we are the sons of Aloha. And if sons, heirs 
 also ; heirs of Aloha, and the sons of the inheritance of 
 Jeshu Meshiha. For if we suffer with him, with him 
 also shall we be glorified. For I consider that the suffer- 
 ings of this time are not equal to that glory which is to 
 be revealed in us. For the whole creation hopeth and 
 waiteth for the manifestation of the sons of Aloha. 
 For the creation hath been subjected to vanity, not wil- 
 lingly,^ but on account of him who subjected her, upon 
 the hope that the creation herself also shall be made free 
 from the servitude of corruption into the liberty of the 
 glory of the sons of Aloha. For we know that all crea- 
 tures groan and travail until this day ; and not only they, 
 but we also who have in us the first-fruit of the Spirit, 
 groan within ourselves, and wait for the adoption, the 
 redemption of our bodies. For in hope we Hve : but 
 hope that is seen is not hope ; for if we see it, why hope 
 
 ^ Rucho dasimath benayo : The Spirit of the constituting of 
 sons. 
 
 ^ Or, not with her will. 
 
TO THE RUMOYEE. 237 
 
 we for it ? But if we hope for that which is not seen, 
 in patience we wait. So also the Spirit helpeth our 
 infirmity : for what to pray for as we ought we know 
 not; but the Spirit himself prayeth on our behalf in 
 groanings unspoken. But he who searcheth the hearts, 
 he knoweth the mind of the Spirit, who, according to the 
 will of Aloha, prayeth for the saints. 
 
 XV. 
 
 But we know that those who love Aloha, in every 
 thing he helpeth them for good ; them whom he set 
 before that they might be called. And from the first he 
 knew them, and signified ^ them in the likeness of the 
 image of his Son, that he might be the first-born of 
 many brethren. But whom he before signified, them he 
 called ; and whom he called, them he justified ; and whom 
 he justified, them he glorified. 
 
 "What then shall we say of these ? If Aloha be for us, 
 who is against us ? And if his Son he spared not, but 
 for all of us delivered him up, how will he not with him 
 give us all things ? Who is against the chosen of Aloha ? 
 Aloha justifieth. Who condemneth ? The Meshiha hath 
 died and arisen, and is at the right hand of Aloha, and 
 prayeth for us. Who shall separate us from the love of 
 Meshiha ? Affliction, or sorrow, or persecution, or 
 famine, or nakedness, or peril, or the sword ? As it is 
 written : 
 
 For thee all the day long are we killed. 
 
 We are reckoned as sheep for the slaughter. 
 But in these we all are victorious by the hand of him 
 who hath loved us. For I am persuaded that neither 
 death, nor life, nor angels, nor authorities, nor powers, 
 nor things subsisting, nor things to come, nor height, 
 
 * Var^sham enum, Signed, designated, notified them. 
 
238 EPISTLE OF PAULOS THE APOSTLE 
 
 nor depth, nor any other creature, shall be able to sepa- 
 rate me from the love of Aloha which is in our Lord 
 Jeshu Meshiha. 
 
 I say the truth in Meshiha, and lie not ; my con- 
 science witnesseth for me in the Spirit of Holiness, that 
 I have great grief, and (that) the sorrow of my heart 
 ceaseth not. For I could pray that I myself might be 
 one accursed from Meshiha ^ instead of my brethren and 
 my kinsmen who are in the flesh ; who are the sons of 
 Israel, and whose was the adoption of sons, and the glory, 
 and the covenants, and the law, and the ministry, and the 
 promises, and the fathers ; and from whom appeared the 
 Meshiha in the flesh, who is Aloha over all : his be praises 
 and benedictions to the age of ages. Amen. 
 
 XVI. 
 
 For the word of Aloha hath not really fallen : ^ for 
 not all who are of Israel are Israel ; neither also are they 
 who are of the seed of Abraham all children ; because it 
 was said. In Ishok shall be called unto thee the seed : 
 but that is, the children of the flesh are not the children 
 of Aloha, but the children of the promise are reckoned 
 the seed. For the promise is this word. In this time I 
 wiU come, and a son shall be unto Sara. And not this 
 only, but also Raphka when with one, our father Ishok, 
 she had association, before her sons were born, and had 
 not wrought good or evil, the (choice) of Aloha was 
 (made) known before that it should remain : not by 
 works, but by him who called : for it was said. The elder 
 shall be servant to the less ; as it is written, Jakub have 
 I loved, and Isu have I hated. 
 
 "What then say we? Is there iniquity with Aloha? 
 Not so : behold, also, he said unto Musha, I will have 
 mercy upon whom I will have mercy, and I will be gra- 
 3 CA^em from Meshiha. * Fallen to fall. 
 
TO THE RUMOYEE. 239 
 
 cioiis to wliom I will be gracious. Therefore it is not by 
 him who willeth, nor by him who runneth, but by Aloha 
 the Merciful. For it is said in the scripture to Pherun, 
 For this I have raised thee up, that I might show in thee 
 my power, and that ray name might be proclaimed in all 
 the earth. Then upon whom he willeth he is merciful, 
 and whom he willeth he hardeneth. 
 
 Perhaps thou wilt say. Of what then doth he com- 
 plain ; for who shall arise against his will ? Who then 
 art thou, man, who givest answer against Aloha? 
 Will the mass say to him who formeth it. Why thus hast 
 thou formed me ? Or, hath not the potter power over, his 
 clay, that from the (same) mass he might make vessels, 
 the one to honour, and the other to vileness ? 
 
 XVII. 
 
 But if Aloha, willing to reveal his wrath, and to 
 make known his power, in his much patience bore with 
 the vessels of wrath who were perfected for destruction, 
 and poured his mercy upon the vessels of mercy who were 
 prepared of Aloha for glory, — who are we, (ourselves) 
 the called, not only of the Jihudoyee, but also of the 
 Gentiles : so also in Husha he said, I will call them my 
 people who were not my people, and on those on whom 
 I was not merciful, will I be merciful : for it shall be 
 in the place where they were not called my people, there 
 shall they be called the children of Aloha the Living. But 
 Eshaia proclaims of the sons of Israel : Though the num- 
 ber of the sons of Israel were as the sand which is on the 
 sea, the residue of them shall be saved. The Lord hath 
 decreed and determined the word, and will perform it 
 upon the earth. And as that which Eshaia had said be- 
 fore : Unless the Lord of sebaoth had left to us a residue, 
 as Sedum should we have been, and to Amura have been 
 likened. 
 
240 EPISTLE OF PAULOS THE APOSTLE 
 
 XVIII. 
 
 "What then shall we say? That the Gentiles who 
 have not followed^ after righteousness have attained 
 righteousness, but that righteousness which is of faith : 
 but Israel, who followed ^ after the law of righteousness, 
 unto the law of righteousness have not attained. For 
 why ? Because it was not by faith, but by the works of 
 the law : for they stumbled at the stone of stumbling ; 
 as it is written. 
 
 Behold, I lay in Zion a stone of stumbling 
 
 And a rock of offence ; 
 
 And whosoever in him shall believe 
 
 Shall not be ashamed. 
 My brethren, (it is) the wish^ of my heart, and my 
 prayer to Aloha concerning them, that they may be saved. 
 For I testify of them that they have zeal for Aloha,^ but 
 not in knowledge. But the righteousness of Aloha they 
 know not, but seek the righteousness of themselves to 
 establish, and on this account to the righteousness of 
 Aloha they have not become subject. For the end of the 
 law is the Meshiha unto righteousness in aU who believe 
 in him. 
 
 XIX. 
 
 For Musha thus describeth the righteousness which 
 is of the law, that he who doeth these things shaU live 
 by them. But the righteousness which is by faith thus 
 speaketh. 
 
 Say not in thy heart. Who shall ascend into heaven. 
 
 And bring down the Meshiha ? 
 
 And who shall descend into the deep of Sheul, 
 
 And bring up the Meshiha from among the dead ? 
 But what saith it ? 
 
 ^ Or, ran. ® Or, will. ' Or, the zeal of Aloha. 
 
TO THE RUMOYEE. 241 
 
 Nigh thee is the word of thy mouth and of thy heart : 
 that is, the word of faith, which we preach. And if 
 thou wilt confess with thy mouth our Lord Jeshu, and 
 wilt believe with thy heart that Aloha hath raised him 
 from among the dead, thou shalt be saved. For the 
 heart which believeth in him is justified, and the mouth 
 which confesseth him is saved. For the scripture saith, 
 that every one who believeth in him shall not be 
 ashamed. And in this he hath not distinguished nor the 
 Jihudoya nor the Aramoya ; for one is the Lord of them 
 all, who is rich toward every one who calleth on him. 
 For every one who shall invoke the name of the Lord 
 shall be saved. 
 
 How then shall they invoke him in whom they have 
 not believed? Or how shall they believe in him of 
 whom they have not heard ? Or how shall they hear 
 without a preacher ? Or how shall they preach if they 
 are not sent ? As it is written, 
 
 How beautiful the feet of them who evangelize peace. 
 
 And who evangelize good things ! 
 But all of them have not obeyed® the preaching of the 
 gospel : for Eshaia saith. 
 
 My Lord, who hath believed our voice ? 
 Therefore faith is from the hearing of the ear, and the 
 hearing of the ear from the word of Aloha. 
 
 But I say. Have they not heard ? 
 
 Behold, in all the earth their voice hath gone forth. 
 And to the ends of the world their words ! 
 But I say. Hath not Israel known ? First, Musha thus 
 speaketh, 
 
 I will provoke you by a people who is not a people, 
 
 And by the disobedient people will I make you angry. 
 But Eshaia is bold, and saith, 
 
 8 Lit. "heard." 
 M 
 
242 EPISTLE OF PAULOS THE APOSTLE 
 
 I am beheld by them who have not sought me, 
 And found of them who for me have not inquired. 
 But of Israel he saith, 
 
 I have stretched out my hands all the day 
 To a contentious and disobedient people. 
 
 XX. 
 
 But I say. Hath Aloha put away his people ? Not so. 
 For I also am of Israel, of the seed of Abraham, of the 
 tribe of Benyamen. Aloha hath not put away his people 
 whom from before he knew. Or know you not what he 
 saith in the scripture concerning Elia, when he cried unto 
 Aloha against Israel, saying. My Lord, thy prophets have 
 they killed, and thy altars overthrown, and I alone am 
 left, and they seek my soul ? And it was said to him by 
 revelation. Behold, I have left to myself seven thousand 
 men, who upon their knees have not kneeled nor wor- 
 shipped Baal. So also, at this time, a residue is left by 
 the election of grace. But if by grace, it is not of 
 works ; otherwise grace is not grace. But if by works, 
 it is not of grace ; otherwise work is not work. What 
 then. That which Israel sought he hath not found ; but 
 the election hath found : but the rest of them are blinded 
 in their hearts. As it is written, 
 
 Aloha hath given them the spirit of trouble,^ 
 And eyes that see not, and ears that hear not, 
 until the present day.^ And David again saith. 
 Let their table become a snare before them. 
 And their reward be for a stumbUng-block : 
 Let their eyes be darkened, that they may not see. 
 And their back at all times be bowed ; 
 But I say. Have they stumbled so as to fall ? Not so : 
 but, by their stumbling was salvation to the Gentiles, unto 
 
 ^ Spiritum stupidum. — Walton. * Until the day of to-day. 
 
TO THE RUMOYEE. 243 
 
 [the stirring up of] their zeal. And if their stumbhng 
 were wealth to the world, and their condemnation wealth 
 to the Gentiles, how much then will their fulness be ? 
 
 XXI. 
 
 To you. Gentiles, I speak, I, who am apostle of the 
 Gentiles, in my ministry I glory,^ if I may provoke my 
 fleshly kindred, and save some of them. For if their 
 rejection was the reconciliation of the world, what (will) 
 their conversion (be) but life from the dead? For if 
 the first-fruits be holy, (so) also (will be) the mass ; and 
 if the root be holy, (so) also the branches. And if the 
 branches were cut off, and thou who art a wild olive art 
 engrafted in their place, and hast a participation of the 
 root and fatness of the olive, boast not against the 
 branches : but if thou boast, thou bearest not the root, 
 but the root beareth thee. And perhaps thou wilt say, 
 The branches were cut off, and I in their place am 
 engrafted : Well, they on account of unbelief were cut off, 
 and thou by faith standest : be not exalted in thy mind, 
 but fear. If Aloha spared not them who were branches 
 by nature, (take heed) lest he spare not thee. Behold, 
 then, the goodness and the severity of Aloha : towards 
 them who fell, severity ; but towards thee, goodness, if 
 thou continue in his goodness ; if not, thou also wilt be 
 cut off. And they, if they continue not in their want of 
 faith, they also shall be engrafted ; for Aloha is able 
 again to engraft them. For if thou who art of the wild 
 olive which is thy nature, wast cut off, and, which was not 
 thy nature, art engrafted into the good olive, how much 
 more they, if they are engrafted into the olive of their 
 nature ? 
 
 But I would have you know, my brethren, this mys- 
 
 ^ Or, boast. 
 M 2 
 
244 EPISTLE OF PAULOS THE APOSTLE 
 
 tery, that you may not be wise in your own mind, — that 
 blindness of heart for a Uttle space is unto Israel until 
 the fulness of the Gentiles be brought in : and then all 
 Israel shall be saved. As it is written. 
 
 The Redeemer shall come from Sion,^ 
 
 And turn iniquity from Jakub ; 
 
 And then shall be to them my covenant. 
 
 When I have forgiven them their sins. 
 But, in (regard of) the gospel, they are enemies on 
 your account ; and, in the election, they are beloved on 
 account of the fathers. For Aloha turneth not in his gift 
 and in his vocation. For as you also were not obedient 
 unto Aloha at the first, and now have received mercy, 
 through their disobedience ; so also these are now dis- 
 obedient for the mercy that is upon you, that upon them 
 also might be mercy. For Aloha hath included them all 
 in disobedience, that upon all he might show mercy. O 
 the depth of the riches of the wisdom and knowledge of 
 Aloha, whose judgments man searcheth not, and whose 
 ways are inscrutable ! For who hath known the mind of 
 the Lord, or who hath been his counsellor? Or who 
 hath first given to hitn, that so he should receive from 
 him ? For all is of him, and all in him, and all by him. 
 To him be praises and benedictions unto the age of ages. 
 Amen. 
 
 XXII. 
 
 I BESEECH then of you, my brethren, by the mercies 
 of Aloha, that you present * your bodies a sacrifice, living 
 and holy and acceptable unto Aloha, in a rational ^ service. 
 
 ' Nithe men Tshiun Poruko. 
 
 * Or, make to stand, constitute. 
 
 ^ Melillho. Compare the use of the corresponding Chaldee word 
 in the Targum of Onkelos on Gen. ii. 7, where the divine afflatus is 
 described as creating in man ruch memalla, " a speaking or rational 
 spirit." 
 
TO THE RUMOYEE. 245 
 
 And be not likened unto this world, but be changed by 
 the renewing of your minds, that you may discern what 
 is the will of Aloha, good, and acceptable, and perfect. 
 
 But I tell you all through the grace which is given to 
 me, that you are not to think beyond what it is proper 
 to think ; but that you think with sobriety, every 
 man as Aloha hath divided to him faith in measure. 
 For as in one body we have many members, and as all 
 che members have not one work, so also we who are 
 many are one body in the Meshiha ; but we are each of 
 us members one of another. But we have various gifts 
 according to the grace that is given to us : is it pro- 
 phecy ? (let him who has received it) prophesy according 
 to the measure of the faith. Hath (another the gift) of 
 ministry ? (let him be employed) in his ministry ; he 
 who is a teacher, (let him labour) in his teaching ; he 
 who is an exhorter, in his exhorting ; as he who giveth, 
 (let him give with simplicity ;) and he who presideth,^ 
 (let it be) with diligence ; and he who (is engaged in 
 works) of mercy, with cheerfulness. And let not your 
 love be guileful ; abhor things evil, cleave to the good. 
 Be tender to your brethren, and love one another, being 
 forward to honour one another. Be diligent, and not 
 slothful, be fervent in spirit, be serving your Lord. 
 Rejoice in your hope, sustain your afflictions, be constant 
 in prayer ; distributing to the necessity of the saints. Be 
 kind to strangers. Bless your persecutors ; bless, and 
 curse not. Rejoice with them who rejoice, and weep 
 with them who weep. And what you think of your- 
 selves, (that) also think of your brethren ; nor think with 
 a high mind, but incline to them who are humble ; and 
 be not wise in the conceit of your own mind. And 
 repay to no man evil for evil, but be careful to do good 
 before all men. And if possible, as much as is in you, 
 * Lit. " standeth at the head." 
 
246 EPISTLE OF PAULOS THE APOSTLE 
 
 with all men make peace. And avenge not yourselves, 
 my beloved, but give place unto wrath ; for it is written, 
 that if thou execute not judgment for thyself, I will exe- 
 cute thy judgment, saith Aloha. And if thy adversary 
 hunger, feed him ; and if he thirst, give him drink : and 
 if these things thou do unto him, coals of fire thou wilt 
 heap upon his head. Let not evil overcome you, but 
 overcome evil with good. 
 
 XXIII. 
 
 Let every soul to the powers of dominion be subject. 
 For there is no power that is not from Aloha, and the 
 powers that be, of Aloha are they instituted. Who- 
 ever then riseth up against the power, against the insti- 
 tution of Aloha he riseth; and they who arise against 
 them will receive judgment. For judges are not a terror 
 to the workers of good, but to the evil. Wilt thou then 
 not be afraid of the power? do good, and thou shalt 
 have praise from him. For he is the servant of Aloha, 
 but to thee for good : and if thou do evil, fear ; for not 
 in vain is he girded with the sword ; for he is the servant 
 of Aloha, and the dispenser of wrath to them who do 
 evil. And because of this are we bound to be subject, 
 not for the wrath only, but also because of conscience. 
 On this account also give we tribute ^ to them ; for they 
 are the servants of Aloha over these things constituted. 
 
 Render therefore to every man as is due to him : to whom 
 tribute ^ (is due,) tribute ;^ and to whom custom, custom ; 
 and to whom reverence, reverence ; and to whom honour, 
 honour. And to no man owe any thing, but one ano- 
 ther to love. For whoever lovetli his neighbour fulfilleth 
 the law : for that also which it hath said. Thou shalt not 
 kill; and. Thou shalt not commit adultery; and. Thou 
 
 " Lit. "head-silver.*' 
 
TO THE RUMOYEE. 247 
 
 shalt not steal ; and. Thou shalt not covet ; and if there 
 be any other commandment, in this word it is accom- 
 phshed. Thou shalt love thy neighbour as thyself. Love 
 unto his neighbour evil worketh not : therefore love is 
 the fulfilling of the law. 
 
 XXIV. 
 
 And also this know, that the time is, and the hour is, 
 when we should be awake from our sleep ; for now hath 
 drawn nearer to us our salvation than when we believed. 
 The night now passeth away, and the day hath drawn 
 nigh ; put we away then from us the works of darkness, 
 and let us clothe with the arms of light. And as in the 
 day, let us walk decorously, not with the song, nor with 
 drunkenness, nor in the unclean chamber, nor in envy 
 and in contention ; but let (every one) clothe himself 
 with our Lord Jeshu Meshiha, and care not for your flesh 
 unto the lusts (thereof). ^h ^ '/l 
 
 But to him who is weak in the faith give the hand, 
 and be not divided in your thoughts. For there are 
 some who believe that one may eat every thing, and he 
 who is weak eateth (only) the herb. But let not him 
 who eateth despise him who eateth not ; and he who 
 eateth not, let him not judge him who eateth ; for Aloha 
 hath received him. Who art thou that judgest a servant 
 who is not thine ? who, if he stand, unto his Lord he 
 standeth, and if he fall, falleth unto his Lord. But 
 standing, he standeth ; for there is power in the hands 
 of his Lord to make him stand. There is who distin- 
 guisheth^ day from day, and there is who judgeth all 
 days (to be alike) ; but let every man in the conviction ^ 
 of his (own) mind be confirmed. He who thinketh 
 of the day, to his Lord he thinketh ; and every 
 
 * Or, judgeth. "' Or, knowledge, intelligence. 
 
248 EPISTLE OF PAULOS THE APOSTLE 
 
 one who thinketh not of the day, unto his Lord he 
 thinketh not (of it). He who eateth, to his Lord he 
 eateth, and to Aloha giveth thanks ; and he who eateth 
 not, to his Lord he eateth not, and giveth thanks to 
 Aloha. For there is no one of us who to himself liveth, 
 and no one who to himself dieth. For if we live, to our 
 Lord we live ; and if we die, to our Lord we die ; and if 
 we live, then, or if we die, our Lord's are we. Because 
 of this also the Meshiha died and lived and arose, that he 
 might be Lord of the dead and of the living. But thou, 
 why dost thou judge thy brother? Or thou, also, why 
 despisest thou thy brother? For we shall all stand 
 before the tribunal of the Meshiha : as it is written. As I 
 live, saith the Lord, unto me every knee shall bow, and 
 to me shall every tongue confess. Therefore, every one 
 of us the answer for himself shall give unto Aloha. Then 
 judge not one another, but this determine ^ rather, to lay 
 not a stumbling-block for thy brother. For 1 know, 
 and am persuaded in the Lord Jeshu, that a thing which 
 is unclean from itself is not (so) ; but to him who judg- 
 eth of any thing that it is polluted, to him only it is 
 polluted. But if on account of meat thou grievest thy 
 brother, thou walkest not in love : destroy not by thy 
 meat him on account of whom the Meshiha died. Let 
 not our good^ (things) be blasphemed. For the kingdom 
 of Aloha is not meat and drink, but righteousness and 
 peace and joy in the Spirit of Holiness. For who in 
 these things serveth the Meshiha pleaseth Aloha, and 
 before men is approved. Now, after peace let us 
 pursue,^ and after the edification of one another, and not 
 for the sake of meats undo the work of Aloha. For each 
 thing is pure, yet evU is it to the man who eateth with 
 offence. It is well not to eat flesh, nor to drink wine, 
 
 * Or, judge. - Tobothan, plural. ^ Run. 
 
TO THE RUMOYEE. 249 
 
 nor any thing by which our brother is oflfended. Hast 
 thou confidence? In thyself retain it before Aloha. 
 Blessed is he who condemneth * not himself in what he 
 distinguisheth. For he who doubteth and eateth is made 
 guilty, because he eateth not with confidence. For every 
 thing that is not of confidence is sin. 
 
 XXV. 
 
 We then, the strong, are obligated to bear up the 
 infirmities of the weak, and not ourselves to please. But 
 let every one of us please his neighbour in good things as 
 unto edification. Because the Meshiha also pleased not 
 himself ; but as it is written. 
 
 The reproach of thy reproachers hath fallen upon me. 
 For every thing that hath before been written for our 
 instruction was written, that by the patience and conso- 
 lation of the scriptures we might have hope. But the 
 God of patience and of consolation give to you that with 
 impartiality^ you may think one of another in Jeshu 
 Meshiha, that with one mind and with one mouth you 
 may glorify Aloha, the Father of our Lord Jeshu Me- 
 shiha. Therefore, receive and bear with one another, as 
 also the Meshiha hath received you, to the glory of Aloha. 
 
 But I say that Jeshu Meshiha ministered [to] the cir- 
 cumcision, on behalf of the truth of Aloha, that he might 
 confirm the promise of the fathers, and the Gentiles 
 might glorify Aloha for his mercy that was upon them. 
 As it is written, 
 
 I will confess thee among the Gentiles, 
 And to thy name will I sing. 
 And again he hath said. 
 
 Be glad, ye Gentiles, with his people. 
 And again he hath said, 
 
 * Judgeth. 5 Equality. 
 
 M 5 
 
250 EPISTLE OF PAULOS THE APOSTLE 
 
 Praise the Lord, all (ye) Gentiles ; 
 Let all peoples praise him. 
 And again, Eshaia hath said. 
 There shall be a root of Jeshai, 
 And he who shall arise shall be the chief of the 
 
 peoples ; 
 And upon him will the Gentiles hope. 
 But the God of hope fill you with all joy and peace, 
 through faith, that you may abound in hope through the 
 power of the Spirit of Holiness. 
 
 XXVL 
 
 But I am persuaded also concerning you, my breth- 
 ren, that you are also full of good, and filled with all 
 knowledge, and able also to instruct others. But I have 
 somewhat ^ boldly written to you, my brethren, as that I 
 may put you in remembrance, through the grace which is 
 given to me from Aloha, to be a minister of Jeshu Me- 
 shiha among the Gentiles, and to labour in the gospel of 
 Aloha, that there may be an oblation of the Gentiles, 
 acceptable and holy through the Spirit of Holiness. I 
 have, then, exultation in Jeshu Meshiha with Aloha. 
 For I dare not speak any thing which the Meshiha hath 
 not done by my hands, unto the obedience of the Gen- 
 tiles, in word and in deeds, with the power of signs 
 and miracles, and with the power of the Spirit of Aloha ; 
 as that I have itinerated from Urishlem unto Hlyrikum, 
 to fulfil the preaching of Meshiha ; being anxious to 
 preach, not where the name of Meshiha had been called, 
 that I might not build upon another foundation ; but as 
 it is written. They to whom it hath not been told of him, 
 they shall see him ; and they who have not heard shall 
 be persuaded.''' 
 
 Or, a little. ' Or, be obedient. 
 
 # 
 
TO THE RUMOYEE. 251 
 
 On this account I have been hindered many times 
 when I would have come to you. But now, because I 
 have no place in these countries, and have desired for 
 many years to come to you, when I go into Ispania, I 
 hope to come and see you ; and you shall lead me 
 thitherward, when I shall in some measure^ have been 
 gladdened with the sight of you. But now I go to 
 Urishlem to minister to the saints. For they in Make- 
 dunia and in Akaia have desired that a communication 
 should be made from themselves with the poor and the 
 saints who are at Urishlem. They have desired (this), 
 because they also are indebted to them. For if the 
 Gentiles have participated with them in the Spirit, they 
 are indebted to serve them in the flesh. This, then, 
 when I have accomplished, and have sealed to them this 
 fruit, I (intend to) pass by you into Ispania. And I 
 know that when I come to you, with the plenitude of 
 the blessing of the gospel of Meshiha I (shall) come. 
 
 Now I entreat of you, my brethren, by our Lord Jeshu 
 Meshiha, and by the love of the Spirit, to labour with 
 me in prayer on my behalf, with Aloha, that I may be 
 delivered from them who believe not in Jihud, and (that) 
 the service which I bear to- the saints may be well 
 received, and I may come to you with joy in the will of 
 Aloha, and be rested with you. The God of peace be 
 with all of you. Amen. 
 
 XXVII. 
 
 I COMMEND to you Phebc our sister, who is a deacon- 
 ess of the church of Kancreos, that you receive her 
 in the Lord, as is right for saints ; and, in every thing 
 which she requests from you, assist ^ her ; because she also 
 hath assisted many, and myself also. Ask for the peace 
 
 * Kalilmen sagi, " a little from much." " Or, stand by. 
 
252 EPISTLE OF PAULOS THE APOSTLE 
 
 of^ Priskela and Akulos, labourers with me in Jeshu 
 Meshiha ; for they themselves for my life have given their 
 necks ; and not only do I praise them, but also all the 
 churches of the Gentiles. And give salutation ^ to the 
 church which is in their house. Ask the peace of 
 Epenetos, my beloved, who was the first-fruits of Akaia 
 in the Meshiha. Ask the peace of Maria, who hath 
 laboured much with you. Ask for the peace of Androni- 
 kos and Junia, my kindred, who were captives with me, 
 and are known among the apostles, and in Meshiha were 
 before me. Ask for the peace of Ampleos, my beloved in 
 our Lord. Ask for the peace of Urbanos, a labourer with 
 us in Meshiha, and of Estakos my beloved. Ask the 
 peace of ApeUa, chosen in our Lord. Ask for the peace 
 of the sons of the house of Aristobulos. Ask the peace 
 of Herodion, my relative. Ask for the peace of the sons 
 of the house of Narkisos, who are in our Lord. Ask for 
 the peace of Tryphena and Tryphosa, who labour in our 
 Lord. Ask for the peace of Parsis, my beloved, who 
 much hath laboured in our Lord. Ask for the peace of 
 Rufus, the chosen in our Lord, and of his mother and 
 mine. Ask the peace of Asynkritos, and of Phlegun, and 
 of Arma, and of Patroba, and of Herma, and of the bre- 
 thren who are with them. Ask the peace of Philologos, 
 and of Julia, and of Niros, and of his sister, and of 
 Olympa, and all the saints who are with them. Ask for 
 the peace one of another with the holy kiss. All the 
 churches of the Meshiha ask for your peace. 
 
 But I beseech of you, my brethren, beware of them 
 who make divisions and scandals apart from the doctrine 
 which you have learned ; and be distant from them. For 
 
 ^ Shalu bashalomo ; the same form as in the Hebrew of Psalm 
 cxxii. 6 : Shaalu shelowm Verushalaim, " Ask the peace of Jeru- 
 salem." 
 
 * Shalomo. 
 
TO THE RUMOYEE. 253 
 
 they who are thus serve not our Lord Jeshu Meshiha, 
 but their beUies ; and with sweet words and benedictions 
 seduce the hearts of the simple. But your obedience is 
 known to every one ; I rejoice therefore in you, and I 
 wish you to be wise unto good (works), and pure with 
 regard to [those which are] evil. But the God of peace 
 will soon bruise Satana beneath your feet. The grace of 
 our Lord Jeshu Meshiha be with you ! 
 
 Timotheos, a labourer with me, and Lukios and lason 
 and Sosipatros my kinsmen ask for your peace. I, Ter- 
 tios, who have inscribed this epistle in our Lord, ask for 
 your peace. Gaios my entertainer, and of all the church, 
 asketh for your peace; (as do) Erastos steward of the 
 city, and Quartos a brother. 
 
 To Aloha, who is able to confirm you in my gospel 
 which is proclaimed concerning Jeshu the Meshiha, 
 through revelation of the mystery, which from the times 
 of the ages was hidden, but is revealed in this time by 
 means of the scriptures of the prophets, and by the 
 commandment of the Everlasting Aloha is made known 
 to all the nations for the obedience of faith ; (to Him) 
 "who alone is wise, be glory by Jeshu Meshiha, 
 
 UNTO THE AGE OF AGES. AmEN. 
 
 The grace of our Lord Jeshu Meshiha be with you all. 
 Amen. 
 
 Finished is the Epistle to the Rumoyee, which was writ- 
 ten from Kurinthos, and sent by the hands of Phebe, 
 a faithful deaconess. 
 
1 V 
 
 FIRST EPISTLE TO THE KURINTHOYEE. 
 
 I. 
 
 Paulos the called, and the apostle of Jeshu Meshiha 
 by the will of Aloha, and Sosthenis a brother, to the 
 church of Aloha which is in Kurinthos, the called, and 
 the saints who in Jeshu Meshiha are sanctified ; and to 
 all them who invoke the name of our Lord Jeshu Me- 
 shiha in every place, theirs and ours : Grace be with you 
 and peace from Aloha our Father, and from our Lord 
 Jeshu Meshiha. 
 
 I give thanks to Aloha at all times on your behalf for 
 the grace of Aloha which is given to you through Jeshu 
 Meshiha, because in every thing you are enriched in him 
 in all utterance and in all knowledge, according to the 
 testimony of the Meshiha, which is confirmed in you. 
 That you may not be deficient in one of his gifts, but be 
 expecting the revelation of our Lord Jeshu Meshiha, who 
 will confirm you to the end, that you may be without 
 fault in the day of our Lord Jeshu Meshiha. Faithful is 
 Aloha, by whom you have been called to the fellowship of 
 his Son Jeshu Meshiha our Lord. 
 
 The hand. 
 
 M^ 
 
 I 
 
FIRST EPISTLE TO THE KURINTHOYEE. 255 
 
 But I beseech of you, my brethren, in the name of 
 our Lord Jeshu Meshiha, that you have all one doctrine, 
 and that there be no divisions among you, but that you 
 be perfect in one mind and one sentiment. For they of 
 the house of Kloe have sent to me concerning you, my 
 brethren, that there are contentions among you. For 
 this I say, that there are some of you who say, I am of 
 Paulos ; and some who say, I am of Apollo ; and some 
 who say, I am of Kipha ; and some who say, I am of 
 the Meshiha ! Is the Meshiha divided ? Or was Paulos 
 crucified for you ? Or in the name of Paulos were you 
 baptized ? I thank Aloha that no man of you I have 
 baptized, but only Krispos and Gaios ; lest any man 
 should say, that in my name I have baptized. But I 
 baptized also the house of Estepana; beyond (these) I 
 know not that any other man I have baptized. For the 
 Meshiha sent me not to baptize, but to preach ; not with 
 the wisdom of words, lest the cross of the Meshiha 
 should be nullified. 
 
 II. 
 
 For the doctrine of the cross to those who perish is 
 foolishness, but to us who are saved it is the power of 
 Aloha. For it is written, 
 
 I will destroy the wisdom of the wise. 
 
 And I will take away the understanding of the 
 prudent. 
 Where is the wise ? Where is the scribe ? Or where is 
 the disputer of this world ? Hath not Aloha made foolish 
 the wisdom of this world ? For inasmuch as in the wis- 
 dom of Aloha, the world by wisdom hath not known 
 Aloha, it hath pleased Aloha, by the foolishness of preach- 
 ing, to save them who believe. For the Jihudoyee de- 
 mand signs, and the Aramoyee require wisdom ; but we 
 preach the Meshiha crucified, a scandal to the Jihudoyee, 
 
256 FIRST EPISTLE OF PAULOS 
 
 and to the Aramoyee foolishness ; but to them who 
 are called, Jihudoyee and Aramoyee, the Meshiha is the 
 power of Aloha, and the wisdom of Aloha. For the fool- 
 ishness of Aloha is wiser than men, and the weakness of 
 Aloha is stronger than men. For you see also your call- 
 ing, my brethren, that not many among you are wise 
 after the flesh, and not many among you are powerful, 
 and not many among you are of noble birth ; ^ but Aloha 
 hath chosen the simple of the world, to shame the wise, 
 and he hath chosen the weak of the world, to shame the 
 mighty, and he hath chosen those of low birth ^ in the 
 world, and the outcasts, and those who are nothing, to 
 bring to nothing those who are ; that no flesh may boast 
 before him. But you are of him in Jeshu Meshiha, who 
 hath been made unto us wisdom, of Aloha, and righte- 
 ousness and sanctification and redemption ; according 
 as it is written. 
 
 He who boasteth, in the Lord let him boast. 
 
 And I, my brethren, when I came to you, not with 
 grandeur of speech, nor with wisdom, did I evangelize to 
 you the mystery of Aloha. And I considered myself 
 among you as not knowing any thing unless Jeshu Me- 
 shiha, and him also as crucified. And I in much fear 
 and trembling was with you. And my speech and my 
 preaching were not with the persuasion of the words of 
 wisdom, but with the demonstration of the Spirit and of 
 power ; that your faith might not be through the wisdom 
 of men, but through the power of Aloha. 
 
 But we speak wisdom among the perfect : not the wis- 
 dom of this world, nor the authorities of this world, 
 which are aboHshed ; but we speak the wisdom of Aloha 
 in the mystery which was hidden, and which Aloha pre- 
 determined from before the worlds unto our glorification ; 
 
 2 Or, sons of a great family. ' Or, mean famUy. 
 
TO THE KURINTHOYEE. 257 
 
 which not one of the authorities of this world hath 
 known ; for if they had known it, the Lord of glory they 
 would not have crucified. But as it is written. 
 
 The eye hath not seen. 
 
 Nor the ear heard. 
 
 Nor the heart of man hath risen (to). 
 
 That which Aloha hath prepared for those who love 
 him. 
 
 III. 
 
 But unto us hath Aloha revealed, by his Spirit. For 
 the Spirit all things searcheth, also the depths of Aloha, 
 For what man knoweth what is in man, save the spirit of 
 a man which is in him ? so also that which is in Aloha 
 man knoweth not, but only the Spirit of Aloha. But 
 we not the spirit of this world have received, but the 
 Spirit who is from Aloha, that we might know that the 
 gifts from Aloha are given unto us ; which also we speak, 
 not with the learning of words of wisdom of men, but 
 with the learning of the Spirit ; and with spirituals the 
 spirituals we compare. For the man who is animal re- 
 ceiveth not spirituals, for they are foolishness to him, 
 and he cannot know them, because they by the Spirit are 
 judged of ; but the spiritual judgeth of every thing, and 
 he of man is not judged. For who hath known the 
 mind of the Lord to teach him ? But we have the mind 
 of the Meshiha. 
 
 IV. 
 
 And I, my brethren, could not speak with you as with 
 the spiritual, but as with the carnal, and as with babes in 
 the Meshiha. I have sustained you with milk,* and have 
 not given you meat ; for as yet you could not, nor can you 
 
 * Or, have given you milk to drink. 
 
258 FIRST EPISTLE OF PAULOS 
 
 now, (bear it). For as yet you are in tlie flesh. For 
 while there are among you envy and contentions and 
 divisions, are you not carnal, and walking in the flesh ? 
 For while some of you say, I am of Paulos, and another, 
 I am of Apollo, are you not carnal ? For who is Paulos, 
 or who Apollo, but ministers by whom you have beheved, 
 and each as the Lord gave to him ? I have planted, and 
 Apollo watered, but Aloha made to increase. He then 
 who planteth is not any thing, nor he who watereth ; 
 but Aloha who maketh to increase. But he who plant- 
 eth and he who watereth are one, (and) each according 
 to his labour his recompence receiveth. For with Aloha 
 we work ; and the work of Aloha and the edifice of 
 Aloha are you. And according to the grace of Aloha 
 which is given to me, I have laid the foundation as a wise 
 architect ; but another hath built upon it. But let every 
 man beware how he buildeth upon it. For another foun- 
 dation besides this which is laid no man can lay, (that, 
 namely,) which is Jeshu the Meshiha. And if any man 
 build upon this foundation gold, or silver, or precious 
 stones ; or wood, or hay, or stubble ; the work of every 
 one shaU be revealed, for that day shall reveal it ; for by 
 the fire shall it be revealed, and the work of every man 
 as it is the fire shall distinguish. And he whose work 
 which he builded shaU abide, will receive his recompence ; 
 and he whose work shall be burned, shaU fail ; but he 
 (himself) shall be rescued, but so as from fire. 
 
 V. 
 Know you not that you are the temple of Aloha, and 
 (that) the Spirit of Aloha inhabiteth in you? ^\Tioso 
 destroyeth the temple of Aloha, him will Aloha destroy ; 
 for the temple of Aloha is holy, which you are. Let no 
 man deceive himself. Whoever among you supposeth 
 himself wise in this world, let him become foolish, that 
 
TO THE KURINTHOYEE. 259 
 
 be may be wise. For the wisdom of this world is folly 
 with Aloha ; for it is written, He hath taken the wise in 
 their own craftiness. And again. The Lord knoweth the 
 thoughts of the wise, that they are vain. On this ac- 
 count let no one boast in men : for every thing is yours ; 
 whether Paulos, or Apolo, or Kipha, or the world, or 
 life, or death, or things standing, or things to be ; every 
 thing is yours, and you are of the Meshiha, and the 
 Meshiha of Aloha. 
 
 Thus let us be accounted of you as ministers of the 
 Meshiha, and stewards of the mysteries of Aloha. So 
 now is it required of a steward that he be one found 
 faithful. But to me it is a little thing to be judged by 
 you, or by any man; neither do I judge myself, for of 
 nothing in myself am I conscious ; but not by this am I 
 justified, but my judge is the Lord. Therefore, do not 
 judge before the time, until the Lord come, who will 
 bring to light the hidden things of darkness, and reveal 
 the thoughts of hearts. Then will there be praise to 
 each man from Aloha. 
 
 VL 
 
 But these things, my brethren, for your sakes I have 
 applied to the person of myself and of Apolo, that 
 through us you may learn not to think of us beyond what 
 is written ; and that one above his neighbour may not be 
 exalted on account of any thing. For who distinguish eth 
 thee ? Or, what hast thou which thou hast not received ? 
 And if thou hast received, why dost thou boast as if thou 
 hadst not received ? Now you are satiated, and are rich, 
 and without us have reigned. But I would that you did 
 reign, that we might also reign with you ! But I con- 
 sider that us, the apostles, Aloha hath set last, as unto 
 death, to be a spectacle to the world, to angels, and to 
 men. We are fools for the sake of the Meshiha, but we 
 
260 FIRST EPISTLE OF PAULOS 
 
 are wise in the Meshiha ; we are the weak, but you are 
 the mighty ; you are glorified, and we abased. Until 
 this hour we hunger and thirst, we are naked and beaten, 
 and have no fixed dwelling ; and we labour, working 
 with our hands. They revile us, and we bless; they 
 persecute us, and we endure ; they maltreat us, and we 
 pray for them ; as the refuse of the world are we made, 
 and the execration^ of all men until now. Not as to 
 shame you write I these things, but as my beloved chil- 
 dren I admonish (you). For if you have ten thousand 
 teachers in the Meshiha, yet not many fathers ; for in 
 Jeshu Pvleshiha I have begotten you through the gospel. 
 I entreat then of you that you be like me. 
 
 VII. 
 
 Wherefore I have sent to you Timotheos, who is 
 my beloved son, and faithful in the Lord, that he may 
 remind you of my ways in the Meshiha, according to that 
 which I teach in aU the churches. But as if I were not 
 coming to you, some of you are inflated. But if the 
 Lord will, quickly come I unto you ; and I will know not 
 the words of them who exalt themselves, but their power. 
 For the kingdom of Aloha is not in word, but in power. 
 How are you willing ? with a rod shall I come to you, or 
 with love and with the spirit of kindliness ? 
 
 Fornication is commonly reported among you ; and 
 such fornication as is not heard among the Heathens, 
 that the son should take the wife of his father. And 
 you are inflated ; but ^should you not rather sit in grief, 
 that he who hath wrought this work might be put away 
 from you ? 
 
 But I, while distant from you in body, am near you in 
 spirit, and now judge, as if near you, him who hath done 
 
 • Kuphoro. Piaculum ; flagitium expiatione dignum. 
 
TO THE KURINTHOYEE. 261 
 
 this ; that in the name of our Lord Jeshu Meshiha all of 
 you be assembled, and I -with you in spirit, with the 
 power of our Lord Jeshu Meshiha, and you deliver this 
 (man) to Satana for the destruction of his body, that in 
 spirit he may be saved in the day of our Lord Jeshu 
 Meshiha. 
 
 vin. 
 
 My brethren, your boasting is not seemly. Know 
 you not that a little leaven the whole mass leaveneth ? 
 Purge from you the old leaven, that you may be a new 
 mass ; so that you may be (as) unleavened bread. For 
 our Pascha is the Meshiha, who hath been slain for us. 
 Therefore, let us perform the festival, not with the old 
 leaven, nor with the leaven of wickedness and animosity, 
 but with the unleavened bread of purity and of holiness. 
 
 I have written to you by epistle, not to be mixed with 
 fornicators ; but I do not say with fornicators who are in 
 this world, nor speak I concerning the covetous,^ or the 
 rapacious, or the servers of idols ; otherwise you would be 
 obhgated from the world also to go forth. But this 
 which I have written to you. Be not mixed, (is,) If any 
 one who is called a brother be a fornicator, or covetous,"' 
 or a worshipper of idols, or a reviler, or a drunkard, or 
 rapacious, with one who is such as he not to eat bread. 
 For what had I to judge those who are without? But 
 you judge those who are within ; but those who are with- 
 out, Aloha judgeth : and put away the wicked one from 
 among you. 
 
 IX. 
 
 Dare any of you, having a suit with his brother, to 
 litigate before the evil, and not before the saints ? Or 
 
 ' Or, the oppressive. ^ An oppressor. 
 
262 FIRST EPISTLE OF PAULOS 
 
 know you not that the saints shall judge the world ? 
 And if the world by you is judged, are you not worthy 
 to judge small matters ? ® Know you not that you are to 
 judge angels? How much more those (matters) which 
 are of this world ? But if you have matters to be judged 
 regarding the world, those who are little-esteemed ^ in 
 the church make you to sit in judgment. But to your 
 reproach am I to say to you. So there is not among you 
 even one wise man, who is able to adjust between a bro- 
 ther and his brother ? But a brother with his brother liti- 
 gates, and, moreover, before those who are unbelievers ! 
 Now, therefore, you make yourselves guilty while you 
 have htigation one with another. For why do you not 
 bear injury ? and why do you not suffer fraud? But you 
 injure, and you defraud, [and that] also your brethren ! 
 Or, know you not that the unjust the kingdom of Aloha 
 cannot inherit? Do not err; neither fornicators, nor 
 the servers of idols, nor adulterers, nor corrupters, nor 
 liers with men, nor the oppressive, nor thieves, nor 
 drunkards, nor revilers, nor the rapacious, the kingdom 
 of Aloha can inherit. And these were some of you ; 
 but you are washed, and sanctified, and justified in the 
 name of our Lord Jeshu Meshiha, and by the Spirit of 
 our God. 
 
 X. 
 
 All (food) is lawful to me, but all is not expedient 
 for me. All is lawful to me, but over me no one shall 
 have power. Food is for the belly, and the belly for 
 food ; but Aloha will abolish them both. But the body 
 was not for fornication, but for our Lord, and our Lord 
 for the body. And Aloha hath raised up our Lord, and 
 us will raise by his power. Know you not that your 
 
 ^ Or, judgments. ^ Or, contemptible. 
 
TO THE KURINTHOYEE. 263 
 
 bodies are members of the Mesbiha ? Shall one take a 
 member of the Mesbiha to make it a member of a harlot ? 
 Never! Know you not that whosoever attacheth to a 
 harlot is one body ? For it is said, The two shall be one 
 body. But, he who attacheth to our Lord is with him 
 one spirit. Flee from fornication : for every sin which a 
 man committeth is without his body ; but he who eom- 
 mitteth fornication against his own body sinneth. Or, 
 know you not that your body is the temple of the Spirit 
 of Holiness, who dwelleth in you, (even) Him whom you 
 have received from Aloha ? And you are not your own, 
 for you are bought with the price ; therefore glorify Aloha 
 in your body and in your spirit, which are of Aloha. 
 
 XL 
 
 But concerning those (questions) of which you wrote 
 to me. It is well for a man unto a woman not to come 
 nigh ; but, because of fornication, let a man take his 
 wife, and let a woman take her husband. And let a man 
 render the love that is due unto his wife ; so also the 
 wife to her husband. For the wife hath not authority 
 over her body, but the husband ; so also the man hath 
 not authority over his body, but his wife. Defraud not 
 then one the other, unless you both agree for a time, that 
 you may humble yourselves by fasting and by prayer ; 
 and return again unto the same will, that Satana may not 
 tempt you on account of the desire of your bodies. 
 
 But this I speak as to the infirm ; (and) not from com- 
 mandment. For I would that all men were as I am, 
 in chastity. But every man hath the gift given to him 
 from Aloha; this one thus, and the other thus. But I 
 say to those who have no wives, and to the widows, that 
 it is expedient for them to remain as I do. Yet, if they 
 persevere not, they should marry ; for it is better to take 
 a wife than to burn with concupiscence. But those who 
 
264 FIRST EPISTLE OF PAULOS 
 
 have wives I command, yet not I, but my Lord, that the 
 wife from her husband separate not. Yet, if she sepa- 
 rate, let her remain without a man, or unto her husband 
 be reconciled. And let not a man put away his wife. 
 
 But to the rest I say, not my Lord, If a brother hath 
 a wife who is not a behever, and she be willing to dwell 
 with him, let him not put her away. And any woman 
 who has an husband unbelieving, and he willeth to dwell 
 with her, let her not put away her husband. For the 
 man who believeth not is sanctified by the wife who 
 believeth; and any wife who believeth not is sanctified 
 by the husband who believeth ; otherwise their children 
 would be unclean ; but now are they clean. But if he 
 who believeth not separate, let him separate ; a brother 
 or a sister is not in servitude to these : unto peace Aloha 
 hath called us. For how knowest thou, wife, whether 
 thou mayest save thy husband ? Or knowest thou, man, if 
 thy wife thou mayest save ? But (according as) the Lord 
 hath distributed to every one, as Aloha hath called, so 
 let him walk ; and thus in all the churches, so I direct. 
 If a man circumcised hath been called, let him not turn 
 to uncircumcision ; and if in uncircumcision he hath 
 been called, let him not be circumcised. For circumci- 
 sion is not any thing, nor uncircumcision, but the observ- 
 ances of the commandments of Aloha. Let every man in 
 the calling in which he hath been called remain. If a 
 servant thou wast called, be not careful ; but, if also thou 
 canst be made free, choose [it rather than] that thou 
 shouldest serve. ^ For he who a servant is called in the 
 Lord, is the freeman of Aloha; so he who as a son of 
 freedom is called, is a servant of the Meshiha. With a 
 price are you bought ; you will not be servants of men. 
 Every one in that in which he was called, my brethren, 
 in it let him remain unto ^ Aloha. 
 
 ^ Gabi lok datephluch. ^ Or, with. 
 
 I 
 
TO THE KURINTHOYEE. 265 
 
 XII. 
 
 But respecting virginity, a commandment from Aloha 
 I have not received ; but I give counsel as a man who 
 hath had grace from Aloha to be faithful. And I con- 
 sider that this is good [counsel], on account of the neces- 
 sity of the time, that it is expedient for a man so to be. 
 Art thou bound to a wife ? seek not to be loosed. Art 
 thou loosed from a wife ? seek not a wife. Yet, if thou 
 takest a wife, thou sinnest not ; and if a virgin shall be 
 to a husband, she sinneth not. Yet affliction in the 
 body will be to them who are such ; but I am sparing 
 over you. And this I say, my brethren, that the time 
 now becomes contracted ; and they who have wives 
 should be as not having them ; and they who weep, as 
 not weeping ; and they who rejoice, as not rejoicing ; 
 and they who buy, as not possessing ; and they who 
 use this world should not exceed the just use [thereof] ; 
 for the fashion of this world passeth away. Wherefore I 
 would that you be without anxiety ; for he who hath not 
 a wife thinketh of the things of his Lord, that so he may 
 please his Lord ; and he who hath a wife is anxious for 
 the world, that so he may please his wife. 
 
 But there is a distinction between the wife and the vir- 
 gin. She who hath no man is thoughtful of the things 
 of her Lord, that she may be holy in her body and in her 
 spirit ; and she who hath a husband is thoughtful of the 
 world, that so she may please her husband. But this for 
 your own profit speak I ; not to throw a snare over you, 
 but that you may be constant towards your Lord in a 
 comely manner, while not thoughtful of the world. 
 
 But if a man consider it to be dishonourable toward his 
 virgin, who hath passed her time, that he hath not given her 
 to the man, (and) that it is proper that he should give her ; 
 as he willeth let him act, he sinneth not : let them marry. 
 
 N 
 
266 FIRST EPISTLE OF PAULOS 
 
 But he who hath firmly decided in his own mind, and 
 nothing constraineth him, and (who hath) power in his 
 will, and thus judgeth in his heart, that he will keep his 
 ■virgin, doeth well. And he then who giveth his virgin 
 doeth well, and he who giveth not his virgin doeth better. 
 The wife, so long as her husband liveth, is bound by the 
 law ; but if her husband shall die, she is free, that she 
 may do what she willeth, only in our Lord. But it is 
 good if thus she remain, according to my own mind. 
 But I think also that the Spirit of Aloha is in me. 
 
 XIII. 
 
 Respecting the sacrifices of idols, we know that in 
 all of ns there is knowledge ; and knowledge inflateth, 
 but love buildeth up. But if a man think that he 
 knows any thing, he knows nothing yet as it behoves 
 him to know : but if a man love Aloha, this (one) is 
 acknowledged of him. Concerning the meat of the 
 sacrifices of idols, then, we know that an idol is nothing 
 in the world, and that there is no other God but one. 
 For there are also who are called gods, whether in 
 heaven or in earth, as that there are gods many and 
 lords many : but to ns our One is Aloha the Father, of 
 whom are all, and we in him ; and one Lord Jeshu 
 Meshiha, by whom are all, and we by him. But not in 
 every man is this knowledge ; for there are some who in 
 their conscience until now (believe) that, with respect 
 to idols, as of that which hath been sacrificed we 
 eat. And because of weakness their conscience is 
 defiled. But meat doth not bring us nigh to Aloha. 
 For if we eat, we excel not ; nor if we eat not, are we 
 deficient. But beware that this your power become not 
 a stumbHng-block to the infirm ones. For if a man 
 shall see thee in whom is knowledge reclining in the 
 house of idols, will not his conscience, because he is 
 
TO THE KURINTHOYEE. 267 
 
 weak, be confirmed to eat that which is sacrificed, and he 
 will perish through thy knowledge ? he who is weak, and 
 on account of whom the Meshiha died. And if so you 
 transgress against your brethren, and wound their weak 
 consciences, do you not transgress against the Meshiha ? 
 On this account, if meat cause my brother to stumble, I 
 will never (more) eat flesh, that I may not cause my 
 brother to stumble. 
 
 Am I not a son of freedom ? am I not an apostle ? or 
 have I not seen Jeshu Meshiha our Lord ? or are not you 
 my work in my Lord? And if to others I be not an 
 apostle, yet am I (such) to you ; and the seal of my 
 apostleship are you. My apology to them who judge me 
 [for not receiving maintenance] is this : Have we not 
 authority to eat and to drink ? or have we not authority 
 a sister, a wife, to lead about with us, as the rest of the 
 apostles, and as the brethren of our Lord, and as Kipha ? 
 Or have I only, and Bar Naba, not authority to for- 
 bear from labour? Who serveth at service at the ex- 
 penses of himself? or who planteth the vinery, and from 
 the fruits thereof eateth not ? or who pastureth sheep, 
 and from the milk of the flock eateth not ? Do I as a 
 man speak these things? 
 
 Behold, the law also saith these things. For it is 
 written in the law of Musha, Thou shalt not muzzle the 
 ox that treadeth out (the corn). But of oxen is Aloha 
 careful? But it is evident that on our account this is 
 said ; for on our account it is written, because that in 
 hope it behoveth the ploughman to plough, and him who 
 thresheth, in hope of provision (to thresh). If we of the 
 spirit have sown among you, is it a great thing if we 
 from you of the body shall reap? And if others have 
 this power over you, much more have we. But we are 
 not used in this power ; but we bear all, lest in any thing 
 we should hinder the gospel of the Meshiha. 
 N 2 
 
268 FIRST EPISTLE OF PAUL09 
 
 XIV. 
 
 Know you not that they who serve in the sanctuary ^ 
 from the sanctuary are sustained ? And they who at the 
 altar serve share with the altar ? So also our Lord hath 
 commanded, that they who his gospel preach, by his 
 gospel shall live. 
 
 But I am not used in one of these ; nor on this 
 account have I thus written, that so it should be done 
 unto me : for it were better for me that dying I should 
 die, than that any man my glorying should make void. 
 Yet also in preaching I have no cause to glory : for 
 necessity lieth upon me ; for woe to me unless I preach ! 
 For if with my will I do this, I have a reward. But if 
 without my will, (yet) a stewardship is confided to me. 
 What, then, is my reward ? That while preaching with- 
 out expenses I may perform the annunciation of the 
 Meshiha, and not abuse the power that is given to me in 
 the gospel. For while free of all men, to all men I sub- 
 ject myself, that the many I may gain. And I become 
 with the Jihudoyee as a Jihudoya, that the Jihudoyee I 
 may gain ; and with them who are under the law, I 
 become as one under the law, that them who are under 
 the law I may gain ; and to those who have not the law, 
 I become as one without law, while I am not unto Aloha 
 without law, but in the law of the Meshiha, that them 
 also who have not law I may gain. I become with the 
 weak as weak, that the weak I may gain. To all men 
 all become I, that every man I may save. But this I do 
 that I may be a participator in the gospel. Know you 
 not, that they who run in the course, run all, . but one 
 taketh to him the victory ? So run, that you may take hold. 
 For every man who contendeth from every thing (besides 
 
 M 
 
 Or, the holy house. 
 
TO THE KURINTHOYEE. 269 
 
 with)lioldetli his mind ; and they who run (do it) that 
 they may receive a crown that is corruptible, but we one 
 that is incorruptible. I therefore so run, not as about a 
 thing unknown ; and so smite I, as not smiting the air ; 
 but my body I subdue and make subservient, lest when 
 to others I shall have preached, I my very self shall be 
 rejected. 
 
 XV. 
 
 But I would that you know, my brethren, that all our 
 fathers were under the cloud, and all of them in the sea 
 were baptized, and all by* Musha were baptized in the 
 cloud and in the sea, and all of them ate one spiritual 
 food,^ and all of them drank one spiritual drink ; ^ for 
 they drank of that spiritual Rock^ which went with 
 them, — but that Rock was the Meshiha himself. 
 
 But not with many of them was Aloha pleased ; for 
 they fell in the desert. But these became an example 
 for us ; that we should not desire evils, as they desired ; 
 nor also be servers of idols, as some of them served ; as 
 it is written. The people sat down to eat and to drink, 
 and rose up to play ; nor commit fornication, as some of 
 them committed, and fell, in one day, twenty and three 
 thousand ; nor tempt the Meshiha, as also (some) of 
 them tempted, and perished by serpents. Neither mur- 
 mur you, as some of them murmured, and perished by 
 the hand of the destroyer. For all these which hap- 
 pened to them were unto us an example, and were writ- 
 ten for our instruction, upon whom come the ends 
 of the world.® Whoever then thinketh he standeth, let 
 him beware that he fall not. Temptation cometh not 
 (upon) you but what cometh on mankind; but faithful 
 
 * By the hand of. ' Food of the Spirit. 
 
 « Drink of the Spirit ' That Rock of the Spirit. 
 
 * Trostius and Gutbir read, " The end of the worlds, or ages." 
 
2/0 FIRST EPISTLE OF PAULOS 
 
 is Aloha, who will not permit you to be tempted more 
 than you are able, but will make to your temptation a 
 departure, that you may be able to endure. 
 
 XVI. 
 
 Wherefore, my beloved, flee from the worship^ of 
 idols. As to the wise I speak ; judge what I say. The 
 cup of thanksgiving which we bless, is it not the partici- 
 pation of the blood of the Meshiha ? And the bread that 
 we break, is it not the participation of the body of the 
 Meshiha? As, then, one is that bread, so are we one 
 body : for all we that one bread receive. 
 
 Consider Israel who are in the flesh : are not they 
 who eat of the sacrifices participators of the altar ? 
 What then do I say ? that an idol is any thing, or (that) 
 the sacrifice of an idol is any thing ? No : but that 
 which the Heathens sacrifice, unto demons they sacrifice, 
 and not unto Aloha. But I would not that you be par- 
 ticipators with demons! You cannot drink the cup of 
 our Lord, and the cup of demons ; and you cannot parti- 
 cipate in the table of our Lord, and in the table of 
 demons. Or, do we provoke the Lord ? are we stronger 
 than he ? Every thing is lawful for me, but every thing 
 is not expedient ; every thing is lawful, but every thing 
 doth not edify. Let no man seek his own (only), but 
 every man also (the profit) of his neighbour. Whatso- 
 ever is sold in the shambles eat, without inquiry on account 
 of conscience : for the earth is the Lord's, and its ful- 
 ness. But if a man of the Heathens invite you, and you 
 be willing to go, whatever is set before you eat, without 
 inquiry on account of conscience. But, if one tell you. 
 This is of a sacrifice, eat not, for his sake who hath told 
 you, and on account of conscience ; but I say, the con- 
 
 ^ Or, service. 
 
TO THE KURINTHOYEE. 2/1 
 
 science, not yours, but his who told you. But why is my 
 liberty to be ruled by the conscience of others ? But if I 
 use (these things) by grace, why am I calumniated con- 
 cerning that for which I give thanks ? Whether there- 
 fore you eat or drink, or whatsoever you do, do all to the 
 glory of Aloha. Give no offence to Jihudoyee, or to 
 Aramoyee, or to the church of Aloha. As also I in 
 every thing please all men, not seeking what is expedient 
 for myself, but what is expedient for the many, that they 
 may be saved. Be imitators of me, as I am of the 
 Meshiha. But I commend you, my brethren, that in 
 every thing you remember me ; and that as I have 
 delivered to you precepts, you hold them. 
 
 But I would that you know that the Meshiha is the 
 head of every man ; and the head of the woman is the 
 man, and the head of the Meshiha is Aloha. Every man 
 who prayeth or prophesieth having his head covered, 
 dishonoureth his head. And every woman who prayeth 
 or prophesieth having her head uncovered, dishonoureth 
 her head ; for she is similar to one whose head is shaven. 
 For if a woman be not covered, let her be shorn ; but if 
 it be shameful for a woman to be shorn or shaven, let her 
 be covered. For a man is not obligated to cover his head, 
 because he is the likeness and the glory of Aloha ; but 
 woman is the glory of man. For the man is not from 
 woman, but the woman is from man. Neither was the 
 man created for the sake of woman, but woman for the 
 sake of man. Because of this the woman is a debtor,^ 
 that the power ^ shall be upon her head, on account of 
 the angels. Nevertheless man is not without woman, 
 neither is woman without man, in our Lord. For as a 
 woman is from man, so is man by woman ; but every 
 thing is from Aloha. Judge among yourselves. Is it 
 
 ^ Chaiobo. ' Shultono. 
 
2/2 FIRST EPISTLE OF PAULOS 
 
 comely for a woman -witli her head revealed to pray to 
 Aloha ? Does not nature itself teach you, that when a 
 man's hair standeth,^ it is a disgrace to him ? But when 
 a woman increaseth her hair, it is a glory to her ; because 
 her hair for a covering was given to her. But if any 
 man contendeth about these things, we have no such 
 usage as this, neither the church of Aloha. 
 
 But this I prescribe not as praising you, because you 
 go not forward, but to the less^ you descend. For, 
 first, when you are assembled in the church, there are 
 divisions, (as) I hear, among you, and in some measure I 
 believe. For it is to be that contentions be among you, 
 that they who are approved with you may be known. 
 When then you are assembled, not as befitteth the day of 
 the Lord you eat and drink, but each man his own sup- 
 per before eateth, and one is hungry, and one drunken. 
 What ? have you not houses (in) which to eat and drink ? 
 or do you despise the church of Aloha, and shame those 
 who have nothing to eat ? What do I say to you ? Do 
 I praise you in this ? I praise you not. 
 
 XVII. 
 
 For I received from our Lord that which I have deli- 
 vered unto you : that our Lord Jeshu in that night when 
 he was betrayed took bread ; and he blessed and brake, 
 and said. Take, eat, this (is) my body which for you 
 is broken : so do to my remembrance. Likewise after 
 they had supped he gave also the cup, and said. This cup 
 is the new covenant in my blood ; so do, whensoever you 
 shall drink (it) to my remembrance. For whensoever 
 you eat this bread, and drink this cup, the death of our 
 Lord you commemorate until his advent. Whoever then 
 eateth of the bread of the Lord, and drinketh of his cup, 
 
 ^ Koyem, * Labtsiruiha. 
 
TO THE KURINTHOYEE. 273 
 
 and is not worthy of it, is guilty of the blood of the 
 Lord and of his body. On this account a man should 
 prove himself, and then eat of this bread, and drink of 
 this cup. For whoever eateth and drinketh of it while 
 not worthy, condemnation to himself he eateth and 
 drinketh, because he hath not distinguished the body of 
 the Lord. On this account many among you are sick 
 and infirm, and many who sleep. For if we judge our- 
 selves, we shall not be judged. But when we are judged 
 of our Lord, we are chastised,^ that not with the world 
 we might be condemned. 
 
 Wherefore, my brethren, when you assemble to eat, 
 wait for one another. But whoever hungereth, in his 
 (own) house let him feed ; that you may not assemble 
 unto condemnation. Concerning the rest, when I come 
 I will direct you. 
 
 XVIIL 
 
 But concerning spirituals, my brethren, I wish you 
 to know that you were Heathens, and unto idols which 
 have no voice you were led without discernment. I 
 therefore make known to you, that there is no man who 
 by the Spirit of Aloha speaketh, and saith that Jeshu is 
 accursed ; ^ and no man also can say that Jeshu is the 
 Lord unless by the Spirit of Holiness. 
 
 Now, there are distributions of gifts, but one is the 
 Spirit ; and there are distributions of ministries, but one 
 is the Lord ; and distributions of powers, but one is 
 Aloha, who worketh all in every man. But to each is 
 given (such) a revelation of the Spirit as is profitable to 
 him. To one is given by the Spirit the word of wis- 
 dom, but to another the word of knowledge by the same 
 Spirit ; and to another, faith by the same Spirit ; and to 
 
 5 Lit. " To be chastised we are chastised." « Cher em. 
 
 N 5 
 
274 FLRST EPISTLE OF PAULOS 
 
 another, the gifts of heaUng by the same Spirit ; but to 
 another, powers ; to another, prophecy ; to another, the 
 discernment of spirits ; but to another, kinds of tongues ; 
 and to another, the interpretation of tongues. But all 
 these one Spirit effecteth, and divideth unto every man 
 as he willeth. For, as the body is one, and in it are 
 many members, but all the members of the body, though 
 many, are one body ; so also is the Meshiha. For we all 
 by one Spirit into one body are baptized ; whether Jihu- 
 doyee or Aramoyee ; whether servants or sons of free- 
 dom ; and all of us have imbibed one Spirit. For the 
 body also is not one member, but many. For if the 
 foot should say. Because I am not the hand, I am not 
 of the body itself, would it therefore not be of the body 
 itself ? And if the ear should say. Because I am not the 
 eye, I am not of the body itself, would it therefore not 
 be of the body itself? For if the whole body were the 
 eye, where would be the hearing? And if the whole 
 were hearing, where would be the smelling ? But now 
 hath Aloha set all the members severally in the body as 
 he willed. But if all were one member, where would be 
 the body? But now the members are many, but the 
 body one. The eye is not able to say to the hand. Thou 
 art not needful to me ; nor is the hand able to say to 
 the feet. You are not needful to me. But those members 
 which are considered to be feeble, of them is the more 
 especial need ; and those which we consider contempti- 
 ble in the body, to these the more we increase the 
 honour ; and on those which are of shame we bestow the 
 greater decoration. But those members that are honour- 
 able in us have no need of adornment : ^ but Aloha hath 
 contempered the body, and given the more honour to the 
 member which is inconsiderable ; that there should be no 
 
 Or, honour. 
 
TO THE KURINTHOYEE. 275 
 
 divisions in the body, but all the members equally one 
 of the other should have care : as that when one mem- 
 ber shall be diseased, all may suffer ; and if one member 
 be glorified, all the members may be glorified. But you 
 are the body of the Meshiha, and members in your place. 
 
 XIX. 
 
 For Aloha hath placed in the church, first, apostles ; 
 after them, prophets ; after them, teachers ; after them, 
 workers of miracles ;^ after them, gifts of heahng, and 
 helpers, and leaders, and kinds of tongues. Are all 
 apostles ? Are all prophets ? Are all teachers ? Are all 
 workers of miracles ? Have all the gifts of healing ? 
 Do all speak with tongues, or do all interpret ? But if 
 you are emulous of great gifts, I will yet show you a 
 way more admirable. 
 
 Though in every tongue of men and of angels I spoke, 
 and had not love, I should be as brass which soundeth, 
 or a cymbal which giveth voice. And though there were 
 in me prophecy, and I knew all mysteries, and all know- 
 ledge, and though there were in me all faith, as that I 
 could remove the mountain,^ and love were not in me, I 
 should be nothing. And if all I have I make to feed 
 the poor, and I deliver my body to burn, and love be not 
 in me, I profit nothing. 
 
 XX. 
 
 Love is patient and benign ; love envieth not ; love is 
 not tumultuous, nor inflated ; it acteth not with unseem- 
 liness, nor seeketh its own ; it is not angry, nor thought- 
 ful of evil ; it rejoiceth not in iniquity, but rejoiceth in 
 the truth. It endureth every thing, beheveth every- 
 thing ; it hopeth all, endureth all. Love never falleth ; ^ 
 
 ® Powers. ^ Mountains Walton's edit. 
 
 * Lo nophel. 
 
2/6 FIRST EPISTLE OF PAULOS 
 
 for prophecies shall be abolished, and tongues be silent, 
 and knowledge be abolished : for it is a little of much 
 that we know, and a little of much we prophesy ; but 
 when the perfection shall have come, then shall be abo- 
 lished that which is little. When I was a child, as a 
 child I spake, and as a child I thought, and as a child I 
 reasoned ; but when I had become a man I abolished 
 these things of childhood. But now as in a mirror we 
 see in a figure ;^ but then — the face before the face. Now 
 I know a little of much ; but then shall I know even as I 
 am known. For these are the three that remain, faith 
 and hope and love ; but the greatest of these is love. 
 
 Follow (then) after love, and be emulous of the gifts 
 of the Spirit, but especially that you may prophesy. 
 For whoever speaketh in a tongue speaketh not to men, 
 but to Aloha ; for man heareth nothing that he speaketh, 
 but in the Spirit he speaketh mysteries. But he who pro- 
 phesieth speaketh to men, edification and encouragement 
 and consolation. He who speaketh in a tongue himself 
 edifieth, and he who prophesieth the church edifieth. 
 But I would that all of you could speak with tongues, 
 but especially that you could prophesy. For greater is 
 he who prophesieth than he who speaketh with tongues, 
 unless he interpret. But if he interpret, he edifieth the 
 church. 
 
 And now, my brethren, if I come to you and speak 
 with you in tongues, what do I profit you, unless I speak 
 with you, or by revelation, or by knowledge, or by 
 prophecy, or by doctrine ? For those [things] also which 
 have no life in them, and give voice, whether pipe or 
 harp, if distinction be not made between a tone and its 
 fellow, how can it be known what is sung, or what is 
 played ? ^ And if the trumpet call a voice which is not 
 distinguished, who will prepare for the battle ? So you 
 
 ^ Or, paiable. ' Or, stricken. 
 
TO THE KURINTHOYEE. 277 
 
 also, if you speak the word in a tongue, and there be no 
 interpretation, how will it be known what you say ? Will 
 you not be as if speaking with the air? For, behold, 
 there are many kinds of tongues in the world, and not 
 one of them hath not signification ; * but if I do not 
 know the power of the voice, I become as a barbarian to 
 him who speaks, and he also who speaks is a barbarian 
 to me. So also you, while you are emulous of the gifts 
 of the Spirit for the edification of the church, seek that you 
 may excel. And let him who speaketh with tongues pray 
 that he may interpret. For if I am praying in a tongue, 
 my spirit prayeth, but my mind is without fruit. What 
 shall I do then ? I will pray with my spirit, and I will 
 pray with my mind ; and I will sing with my spirit, and 
 I will sing with my mind. Otherwise, if thou bless with 
 the spirit, how shall he who filleth the place of the un- 
 learned ^ say Amen to thy thanksgiving ? for he knoweth 
 not what thou sayest. For thou blessest well, but thy 
 neighbour is not edified. I praise Aloha that more than 
 all of you I speak with tongues ; but in the church I 
 would rather speak five words with my mind, that others 
 also may learn, than ten thousand words in a tongue. 
 
 XXI. 
 
 My brethren, be not children in your minds, but in 
 evils be you babes, and in your minds be perfect. In the 
 law it is written, 
 
 In a strange language and in another tongue 
 
 Will I speak with this people ; 
 
 Yet so will they not hear me, saith the Lord. 
 Hence, tongues are appointed for a sign, not to the be- 
 lieving, but to those who believe not : but prophecy, not 
 for those who believe not, but for those who believe. If 
 then all the church be assembled, and all of you speak 
 * Voice. ^ Hediuto. 
 
278 FIRST EPISTLE OF PAULOS 
 
 with tongues, and the ignorant, or those who beheve not, 
 enter, will they not say you are insane ? And if all 
 should prophesy, and there come in to you the ignorant, 
 or of those who believe not, he is convicted ^ by you all, 
 and reproved by you all ; and the secrets of his heart are 
 revealed ; and then will he fall upon his face and worship 
 Aloha, and say, Tnily Aloha is in you. 
 
 I say then, my brethren, that when you are assembled, 
 if any one of you hath a psalm, let him speak ; and (so 
 too) he who hath doctrine, and he who hath a revelation, 
 and he who hath a tongue, and he who hath the inter- 
 pretation : let all be done unto edification. And if with 
 a tongue any one speak, two shall speak, or at most 
 three, and each shall (separately) speak, and one inter- 
 pret. And if there be no one who interpreteth, let him 
 who speaketh with a tongue be silent in the church, and 
 between himself and Aloha let him speak. Let the pro- 
 phets speak, two or three, and let the rest discern. And 
 if [somewhat] to another be revealed while sitting, let 
 the first be silent. For one by one you can all prophesy, 
 that each may learn, and each be edified. For the spirit 
 of the prophets to the prophets is subject. Because 
 Aloha is not of tumult, but of peace, as in all the 
 churches of the saints. 
 
 XXII. 
 
 Let your women in the church be silent ; for it is not 
 permitted to them to speak, but to be subject, as also 
 saith the law. But if any wish to learn, in their houses 
 let them ask their husbands ; for it is a shame for a 
 woman to speak in the church. 
 
 "Was it from you that the word of Aloha went forth ? 
 Or did it come only to you ? But if any man of you 
 
 ' Or, searched. 
 
TO THE KURINTHOYEE. 279 
 
 think that he is a prophet, or that he is spiritual,' let 
 him acknowledge these which I write to you to be the 
 commandments of our Lord. But if any man know not, 
 let him not know. 
 
 Be emulous, therefore, my brethren, to prophesy, and 
 to speak with tongues forbid not ; but let every thing be 
 done with decency and in order. 
 
 XXIII. 
 
 But I make known to you, my brethren, the gospel 
 which I have announced to you, and you have received, 
 and in which you stand, and by which you are saved ; of 
 which, the word I have preached to you, you are mind- 
 ful, unless you have vainly believed. For I delivered to 
 you from the first, according as I had received : That the 
 Meshiha died for our sins, as it is written ; and that 
 he was buried, and arose the third day, as it is written. 
 And he was seen of Kipha, and after him, of the twelve, 
 and after them, he was seen of more than five hundred 
 brethren together, many of whom survive ® till now, and 
 some of them have slept. And afterward he was seen 
 of Jakub, and after him of all the apostles : but last of 
 them all, as of an abortion, he was seen also of me. 
 I am the least of the apostles, and am not worthy to be 
 called an apostle, because I persecuted the church of 
 Aloha : but by the grace of Aloha I am w^hat I am ; and 
 his grace in me was not in vain ; but more than all 
 have I laboured, (yet) not I, but his grace which is with 
 me. Whether I then, or they, so we have proclaimed, 
 and so have you believed. 
 
 But if the Meshiha is proclaimed that he rose from the 
 dead, how are there among you some who say that there 
 is no life for the dead ? And if there be no life for the 
 
 ' Or, of the Spirit. " Or, are standing. 
 
280 FIRST EPISTLE OF PAULOS 
 
 dead, (then) neither hath the Meshiha risen. And if the 
 Meshiha hath not risen, vain is our proclamation, and 
 vain also your faith. But we are also found false wit- 
 nesses of Aloha ; for we have testified of Aloha that he 
 hath raised the Meshiha, while he hath not raised (him). 
 For if the dead rise not, Meshiha also hath not risen ; 
 and if Meshiha hath not risen, your faith is made void, 
 and you are still in your sins. And already have they 
 too who have slept in Meshiha perished. And if in this 
 life only we hope in the Meshiha, more miserable are we 
 than all men. 
 
 XXIV. 
 
 But now hath the Meshiha risen from among the 
 dead, and become the first-fruits of those who sleep. 
 And as by man was death, so also by man is the hfe of 
 the dead. For as in Adam all men die, so also in the 
 Meshiha are all made alive : every one in his order : the 
 first-fruits was the Meshiha ; afterward they who are of 
 the Meshiha at his coming. And then will be the end, 
 when he delivereth the kingdom unto Aloha the Father ; 
 when he abolisheth every head, and all authority and all 
 powers. For it is to be that he shall reign until he hath 
 set all his adversaries beneath his feet, and the last 
 enemy be abohshed, (which is) death. For every thing 
 he subjecteth beneath his feet. But when he saith that 
 every thing is subjected to him, it is evident that (it is) 
 with the exception of him who hath subjected to him all. 
 And when all shall have been subjected to him, then the 
 Son himself will be subjected to him who had made 
 subject to him all, that Aloha may be all in all. 
 
 Else what shall they do who are baptized for the dead, 
 if the dead arise not ? Why are they baptized for the 
 dead? And why also every hour are we standing in 
 peril? I asseverate, by your glorying, my brethren. 
 
TO THE KTJRINTHOYEE. 281 
 
 which is mine in our Lord Jeshu ^leshiha, that daily I 
 die ! If as among men I have been thrown to beasts at 
 Ephesus, what have I profited if the dead do not arise ? 
 
 Let us eat and drink, for to-morrow we die Mistake 
 
 not; for 
 
 Evil narrations corrupt well-disposed^ minds. 
 
 XXV. 
 
 Awaken your hearts rightly, and sin not ; for there 
 are some who have not the knowledge of Aloha ; to your 
 shame I say it. Some one of you will say. How arise 
 the dead, and with what body come they ? Fool, the 
 seed which thou sowest, unless it die, lives not : and that 
 thing which thou sowest is not the body that is to be, 
 but thou sowest naked grain, of wheat, or of barley, or 
 of the rest of seeds ; but Aloha giveth it a body as he 
 wiQeth, and to each of the seeds a body of its own 
 nature. For every body is not aUke :^ for there is one 
 body of man, and another of the beast, and another of 
 the fowl, and another of fishes. There are heavenly 
 bodies, and there are earthly bodies ; but one is the glory 
 of the heavenly, and another of the earthly. There is 
 one glory of the sun, and another glory of the moon, and 
 another glory of the stars ; and star excelleth star in 
 glory. So also is the life of the dead. They are sown 
 in corruption, they arise without corruption. They are 
 sown in baseness, they arise in glory. They are sown in 
 weakness, they arise in power. It is sown an animal 
 body, it ariseth a body spiritual. For there is a body of 
 the animal,^ and there is a body of the spirit ; as also 
 it is written, Adam the first man became a living soul, 
 and the last Adam a life-giving spirit. But the spiritual 
 
 ^ Reyonee basimee. ^ Or, equaL 
 
 2 Phagro da-nephesh, body of the animal life. 
 
282 FIRST EPISTLE OF PAULOS 
 
 was not first, but the animal ; and then the spiritual. 
 The first man who is of the earth is dust, the second 
 man the Lord from heaven. As was he who was dust, 
 so also are they who are dust : as is he who is from 
 heaven, so also are the heavenly ones. And as we have 
 worn the likeness of him who was dust, so shall we wear 
 the likeness of him who is from heaven. 
 
 But this I say, my brethren, that flesh and blood can- 
 not inherit the kingdom of heaven ; nor doth corruption 
 inherit incorruption. Behold, I tell you the mystery ; We 
 shall not all sleep, but we all shall be changed : sud- 
 denly, as in the twinkling of the eye, at the last trumpet, 
 while it calleth ; and the dead will arise without corrup- 
 tion, and we shall be changed. For this which is cor- 
 ruptible shall put on incorruption, and Hkewise (this) 
 which dieth shall put on immortality. But when this 
 which is corruptible shall put on incorruptibleness, and 
 this which dieth, immortality, then shall be done that 
 word which is written. 
 
 Death is swallowed up in victory ! 
 Where is thy sting, Death? and where is thy victory, 
 Shiul ? But the sting of death is sin, and the strength 
 of sin is the law. But thanks be to Aloha, who giveth 
 us the victory by the hand of our Lord Jeshu Meshiha. 
 Wherefore, my brethren, my beloved, be steadfast, be not 
 moved, but be abounding in all time in the work of the 
 Lord, while you know that your labour is not in vain in 
 the Lord. 
 
 XXVL 
 
 But concerning what is [to be] collected for the 
 saints, as I have instructed the churches of Galatia, so 
 also do you. On each first day of the week let every one 
 of you at his own house lay by and keep something of 
 that which cometh unto his hands, lest when I come 
 
TO THE KURINTHOYEE. 283 
 
 there be then collections.^ And when I come, those 
 whom you shall choose, them will I send with an epistle, 
 that they may take your bounty to Urishlem. But if it 
 be a fit work that I too go (thither), they also shall go 
 with me. But I will come to you when I shall have 
 passed (round) from Makedunia : for I pass unto it, 
 unto Makedunia. And perhaps also I may remain with 
 you, or I may winter with you, that you may lead me 
 on to the place to which I shall go. For I will not now 
 see you as I pass the way ; for I hope to abide a time 
 with you, if my Lord permit me. For I remain at 
 Ephesos until the Pentecost. For a great door is opened 
 to me, which is full of labours, and the opposers are 
 many. But if Timotheos come among you, see that he 
 may be with you without fear ; for he doeth the work of 
 the Lord, as I [do]. Wherefore let no man despise him, 
 but conduct him in peace, that he may come to me ; for I 
 wait for him with the brethren. But of Apolo, my bre- 
 thren, I begged much to come to you with the brethren ; 
 nevertheless it was not his will to come to you; but 
 when there shall be opportunity he will come to you. 
 
 XXVII. 
 
 Watch, and stand in the faith ; be manful and be 
 strong. And let all your affairs be done in love. But I 
 entreat of you, my brethren, for the house of Stephano, 
 because you know they are the first-fruits of Akaia, and 
 have disposed themselves for the service of the saints, 
 that you be submissive to such as they, and to every 
 one who laboureth with us and helpeth. But I am glad 
 of the coming of Stephano, and of Fortunatos, and of 
 Akaiakos, because your deficiency with me they have 
 fulfilled. For they have refreshed my spirit and yours. 
 
 ^ Or, choosings, selections. 
 
284 FIRST EPISTLE TO THE KURINTHOYEE. 
 
 Wherefore acknowledge those who are such. All the 
 churches of Asia ask for your peace ; Akilos and Priskila, 
 with the church which is in their house, ask for your 
 peace greatly in our Lord. All the brethren ask for your 
 peace. Ask the peace of one another with the holy kiss. 
 Peace, by the writing of my hand, of Paulos. 
 
 "WTiosoever loveth not our Lord Jeshu Meshiha, let him 
 be accursed. Our Lord cometh. 
 
 The grace of our Lord Jeshu Meshiha be with you. 
 And my love be with you all in the Meshiha Jeshu. 
 Amen. 
 
 Finished is the first epistle to the Kurinthoyee ; which 
 was written in Philipos of Makedunia, and sent by 
 the hand of Timotheos. 
 
 -^Giiii 
 
THE 
 
 SECOND EPISTLE TO THE KURINTHOYEE. 
 
 I. 
 
 Paulos, apostle of Jeshu Meshiha, by the will of 
 Aloha ; and Timotheos a brother : to the church of 
 Aloha which is in Kurinthos, and to all the saints who 
 are in all Akaia. Grace be with you and peace, from 
 Aloha our Father, and from our Lord Jeshu Meshiha. 
 
 Blessed be Aloha, the Father of our Lord Jeshu 
 Meshiha, the Father of mercies, and the God of all con- 
 solation, who consoleth us in all our afflictions, that we 
 may be able to console those who are in all afflictions 
 by that consolation by which we are consoled of Aloha. 
 For as the sufferings of the Meshiha abound in us, so, 
 through the Meshiha, our consolation aboundeth also. 
 But if we are afflicted, it is for your consolation and for 
 your salvation that we be afflicted : and if we are con- 
 soled, it is that you may be consoled, that there may be 
 in you perseverance to endure those sufferings which we 
 also suffer. And our hope concerning you is steadfast : 
 for we know that if you participate in the sufferings, you 
 also participate in the consolation. 
 
 IL 
 
 For I would have you to know, my brethren, of the 
 affliction that befell us in Asia : for we were greatly 
 pressed beyond our strength, until our life was nigh to be 
 dissolved, and because of these we had concluded (for) 
 
286 
 
 SECOND EPISTLE OF PAULOS 
 
 death ;^ that we should not have hope in ourselves, but 
 in Aloha, "who raiseth the dead : who from deaths of 
 violence delivered us, and who will again, we trust, deli- 
 ver us, through the help of your prayers for us ; that his 
 gift towards us may be a benefit efiected for many, and 
 many may praise him on our behalf. For our glorying 
 is this, the testimony of our conscience, that in simph- 
 city and purity, and by the grace of Aloha, we are con- 
 versant in the world ; and not with the wisdom of the 
 flesh, and especially with you yourselves. For we write 
 no other (things) to you than those which you know and 
 acknowledge, and which I am confident you will acknow- 
 ledge unto the end : even as you have in part acknow- 
 ledged that we are your glorying, as you also are ours in 
 the day of our Lord Jeshu Meshiha. And in this confi- 
 dence I have willed from the first to come to you, that 
 doubly you may receive benefit, and that I may pass by 
 you to Makedunia, and again from Makedunia I may 
 come to you, and you may lead me forth unto Jihud. 
 This then that I have purposed, have I purposed boast- 
 ingly ? or are they things of the flesh that I purpose, that 
 I should have in them Yes, yes, or No, no ? Faithful is 
 Aloha that our word with you was not Yes and No. 
 For the Son of Aloha, Jeshu Meshiha, who by us hath 
 been preached unto you, by me and by Sylvanas and by 
 Timotheos, was not Yes and No, but it was Yes in him. 
 For all the promises of Aloha in him, in the Meshiha, are 
 Yes ; for which by him we give Amen to the glory of 
 Aloha. But Aloha himself confirmeth us with you in 
 the Meshiha, who himself hath anointed us, and hath 
 sealed us, and given us the earnest-pledge ^ of his Spirit 
 in our hearts. 
 
 * Phasakan mautho. - Rhabuno. 
 
TO THE KURINTHOYEE. 287 
 
 III. 
 
 But I testify to Aloha on my soul that because I am 
 sparing of you, I have not come to Kurinthos. Not 
 because we are lords of your faith, but are helpers of 
 your joy ; for by faith you stand. 
 
 But I have determined this in myself, that I will not 
 with sorrow again come to you. For if I grieve you, 
 who shall refresh me, but he whom I had grieved ? And 
 I have written to you this very [epistle], lest when I 
 come they grieve me, they who ought to refresh me. 
 But I confide in you, that my joy is that of all of you. 
 And from great afiliction and anxiety of heart I wrote 
 those things to you with many tears, not that you might 
 grieve, but (also) that you might know the abundant 
 love I have towards you. But if any one hath caused 
 grief, he hath not grieved me (only), but a part of you 
 all : that the word may not weigh upon [the whole of] 
 you. But sufficient for him was this chastisement, which 
 was from many. And now on the other hand it behoves 
 you to forgive him and console him, lest he who is such 
 an one be swallowed up of excessive grief. Therefore I 
 entreat of you to confirm to him your love. On this 
 account also I have written, to ascertain by experiment 
 whether in every thing you will obey me. But to whom 
 you forgive, I also. For I, too, what I have forgiven, 
 have on your account forgiven in the presence^ of the 
 Meshiha : lest Satana get the advantage of you ; for we 
 know his devices. 
 
 IV. 
 When, in preaching the gospel of the Meshiha, I had 
 come to Troas, and a door was opened to me by the 
 
 ' Or, the person. 
 
288 SECOND EPISTLE OF PAULOS 
 
 Lord, I had no rest in my spirit because I found not 
 Titos my brother. But leaving them, I went forth to 
 Makedunia. But thanks unto Aloha, who in all time 
 maketh us a triumph in the Meshiha, and maketh mani- 
 fest by us the perfume of his knowledge in every place. 
 For we are a fragrant perfume in the Meshiha unto 
 Aloha in those who are saved, and in those who perish. 
 To these as a perfume of death unto death, and to those 
 as a perfume of life unto life. And unto these who is 
 equal ? For we are not as the rest who commix the 
 word of Aloha ; but as in truth, and as from Aloha, before 
 Aloha in the Meshiha do we speak. 
 
 Do we begin again anew to show who we are ? or do 
 we need as others to write epistles of commendation to 
 you concerning ourselves, or that you should write to 
 commend us ? But you yourselves are our epistle, writ- 
 ten in our hearts, and known and read of every man. 
 For you know that you are an epistle of the Meshiha, 
 who hath been ministered by us ; written, not with ink, 
 but by the Spirit of Aloha the Living ; not on tablets of 
 stone, but on the fleshly tablets of the heart. 
 
 But such confidence we have through the Meshiha 
 toward Aloha. For we are not sufficient to think any 
 thing as of ourselves ; but our power is from Aloha, who 
 hath made us fit to be ministers of the new covenant, 
 not in the writing, but in the spirit. For the writing 
 killeth, but the Spirit maketh alive. But if the ministry 
 of death in the writing engraven on stones was with 
 glory, as that the sons of Israel could not look on the 
 face of Musha because of the glory of his face which is 
 abolished, how much more then doth not the ministry of 
 the Spirit excel in glory? For if the ministry of con- 
 demnation was glorious, how much more doth not the 
 
TO THE KURINTHOYEE. 289 
 
 ministry of justification excel in glory ? For that which 
 was glorified had no glory, in comparison of this excel- 
 ling glory. For if that which was abolished was with 
 glory, how much more shall that which endureth be with 
 glory ? Therefore because we have this hope, we speak 
 the more boldly, and (are) not as Musha, who threw the 
 veil upon his face, that the sons of Israel might not look 
 upon the End of that which was to be abolished. But 
 they are blinded in their minds unto this day. For when 
 the old covenant is read, that very veil standeth upon 
 them, nor is it apparent (to them) that in the Meshiha it 
 hath been aboHshed. And unto this day, when Musha is 
 read, the veil is thrown upon their heart. And when any 
 one of them is converted unto the Lord, the veil from 
 him is uplifted. But the Lord himself is the Spirit ; 
 and where the Spirit of the Lord, (there) is liberty. 
 But we all with disclosed ^ faces behold the glory of the 
 Lord as in a mirror, and into the resemblance of it are 
 changed from brightness to brightness, as by the Lord 
 the Spirit. 
 
 VL - 
 
 On this account we have not weariness in this minis- 
 try which we have received, according to the mercies that 
 are upon us. But we have rejected the secrets of shame- 
 fulness ; and walk not with craft, nor deal deceitfully 
 (with) the word of Aloha ; but by the revelation of the 
 truth make we ourselves manifest to the minds of all 
 men before Aloha. But if our gospel is hid, to those 
 who perish is it hid : (to) them whose minds the god of 
 this world hath blinded because they believe not ; lest 
 the light of the gospel of the glory of Meshiha, who is 
 the image of Aloha, should arise upon them. 
 
 * Or, revealed. 
 O 
 
290 SECOND EPISTLE OF PAULOS 
 
 For we preach not ourselves, but the Meshiha, Jeshu 
 our Lord; but ourselves that we are your servants for 
 the sake of Jeshu. For Aloha, who said. Let light arise 
 from darkness, hath arisen in our hearts ; that we should 
 be illuminated by the knowledge of the glory of Aloha in 
 the face of Jeshu Meshiha. 
 
 VII. 
 
 But we have this treasure in a vase of earth, that the 
 greatness of the power might be from Aloha, and not 
 from us. But in every thing we are afflicted, yet not 
 strangled ; we are beaten, yet not condemned ; perse- 
 cuted, yet not forsaken ; cast down, yet we perish not. 
 In all time the dying of Jeshu in our bodies we bear, 
 that the life also of Jeshu might in our bodies be 
 revealed. For if we, the Hving, unto death are deUvered 
 on account of Jeshu, so also will the life of Jeshu be 
 revealed in this our body of death. Now death in us 
 worketh earnestly, but Ufe in you. We then also who 
 have one spirit of faith, as it is written, I have believed, 
 and therefore also spoken ; we beheve, therefore also we 
 speak. And we know that He who raised up our Lord 
 Jeshu, will by Jeshu raise us also, and will present us 
 with you unto himself. For every thing is for your sake, 
 that grace, abounding by many, may multiply praise to 
 the glory of Aloha. 
 
 For this cause we have not weariness ; for if our out- 
 ward man is wasted, yet the interior man is renovated 
 day by day. For the affliction of this time, while small 
 and light, a glory without end for ever and ever prepare th 
 for us. ^\Tiile we look not on these which are seen, but at 
 those which are unseen. For the seen are of time, but the 
 unseen are of eternity. 
 
TO THE KURINTHOYEE. 291 
 
 VIII. 
 
 For we know that if our earthly house of this body 
 were dissolved, we have nevertheless a building that is by 
 Aloha; a house which is not made with hands, in the 
 heaven, eternal. For concerning this also we groan, and 
 long to put on our house which is from heaven, if, when 
 that we have clothed, we may not be found naked. For 
 now while we are in this house, we groan from the 
 weight of it : yet are we not willing to cast it off, but to 
 be clothed upon of it, that its mortality might be swal- 
 lowed up in life. And he who prepareth us for this is 
 Aloha, who hath given to us the earnest-pledge of his 
 Spirit. For therefore do we know and are persuaded, 
 that so long as we remain in the body we are in pilgrim- 
 age from our Lord. For by faith we walk, and not by 
 sight. On this account we confide, and long to pass 
 away^ from the body, and to be with our Lord. We give 
 diligence, that whether we are pilgrims or inhabitants, we 
 may be pleasing unto Him. For we are all to stand 
 before the tribunal of the Meshiha, that every man may 
 be recompensed in his body (for) that which is done in 
 it, whether of good or of evil. 
 
 IX. 
 
 Therefore, because we know the terror of our Lord, 
 we persuade men ; and to Aloha we are manifest ; but I 
 hope that to your minds also we are manifest. For we 
 commend ^ not ourselves again to you, but we give you 
 cause to be boastful of us to them who in appearance 
 boast, but not in heart. For if we be beside ourselves, 
 (it is) unto Aloha ; and if we be right,^ (it is) unto you. 
 For the love of the Meshiha constraineth us, because we 
 judge this, That if one for every man hath died, then (was) 
 
 • Or, migrate. * Or, praise ; Meschabchinan. ' Tagninan. 
 o 2 
 
292 SECOND EPISTLE OF PAULOS 
 
 every man dead. And for every man he died, that they 
 who live should not Hve to themselves, but to him who 
 on their behalf died and arose. And henceforth we no 
 man know according to the flesh ; ^ and if we have known 
 the Meshiha according to the flesh,^ yet from now we know 
 not. Whoever therefore is in the Meshiha is a new crea- 
 ture ; the old things have passed, and every thing hath 
 become new from Aloha, who hath reconciled us to him- 
 self in the Meshiha, and given to us the ministry of 
 reconciliation. For Aloha is in the Meshiha, who hath 
 reconciled the world with his greatness ; and he hath not 
 reckoned unto them their sins, and hath put in us the 
 word of reconciliation. 
 
 We are ambassadors then for the Meshiha, and as if 
 Aloha himself besought you by us: instead of the Meshiha,^ 
 therefore, we beseech. Be you reconciled unto Aloha 
 For Him who knew not sin, on our account hath he made 
 sin, that we might be in him the righteousness of Aloha. 
 And as helpers, we beseech of you that the grace of 
 Aloha which you have received be not made ineffectual ^ 
 in you. For he hath said. 
 
 In the time acceptable I have heard thee. 
 And in the day of salvation I have helped thee. 
 Behold, Now is the time acceptable ; behold. Now is the 
 day of salvation. Nor in any thing give to any man 
 occasion of stumbhng, that no blemish may be upon our 
 ministry ; but in every thing will we demonstrate our- 
 selves that we are the ministers of Aloha; by much 
 patience, by afflictions, by necessity, by imprisonments, 
 by stripes, by chains, by tumults, by labour, by watch- 
 ing, by fasting, by purity, by knowledge, by prolonging 
 
 ^ Baphgar, " In the body." ^ Chaloph Meshiha. 
 
 ^ Lo testaraq. 
 
 I 
 

 TO THE KTJRINTHOYEE. 293 
 
 the mind, by benignity, by the Spirit of Holiness, by love 
 without deceit, by the doctrine of truth, by the power of 
 Aloha, by the arms of righteousness for the right hand 
 and for the left, by glory and by shame, by praise and by 
 abuse ; as deceivers, and true ; as unknown, and yet we 
 are known ; as dead, yet, lo, we live ; as chastened, yet 
 we die not ; as sorrowful, yet always rejoicing ; as poor, 
 yet many making rich ; as having nothing, yet possessing 
 every thing. 
 
 XL 
 
 Our mouth is opened to you, Kurinthoyee, and our 
 heart expanded. You are not constrained ^ in us, but 
 you are constrained^ in your own bowels. But as unto 
 (my) children, I say to you. Render to me my gains 
 which are with you, and expand your love towards me. 
 And be not sons of the yoke with them who believe not. 
 For what participation hath righteousness with iniquity ? 
 Or what commixture hath the light with darkness ? Or 
 what concord ^ hath the Meshiha with Satana ? Or what 
 portion hath the believer with the unbeliever ? Or what 
 union hath the temple of Aloha with (that) of demons ? 
 For you are the temple of Aloha the living; as it is 
 written, 
 
 I will dwell in them, and walk in them ; 
 
 And I will be their God, 
 
 And they shall be to me a people. 
 
 Wherefore come out from among them. 
 
 And be separate from them, (saith the Lord,) 
 
 And the impure touch not ; 
 
 And I will receive you. 
 
 And I will be to you a Father, 
 
 And you shall be to me for sons and daughters, 
 
 Saith the Lord, who holdeth all. 
 
 * Or, contracted, cramped. ^ Or, peace. 
 
294 SECOND EPISTLE OF PAULOS 
 
 Because then we have these promises, my beloved, let 
 us cleanse ourselves from all impurity of the flesh and 
 of the spirit, and accomplish sanctification in the fear of 
 Aloha. 
 
 Bear with us, my brethren ; we have wronged no man, 
 we have corrupted no man, we have injured no man. I 
 speak not to your condemnation ; for I have said already, 
 that you are laid up in our hearts to die together and to 
 live. 
 
 XII. 
 
 Great is the freedom I have with you, and great in 
 you is my glorying ; I am full of consolation, and my 
 joy greatly aboundeth in me in all my afflictions. When, 
 also, we had come into Makedunia, no repose had we for 
 our body, but in every thing were we afilicted ; without, 
 fighting, and within, fear. But Aloha, who consoleth 
 the humble, consoled us by the coming of Titos ; and 
 not only by his coming, but also by his refreshment 
 wherewith he had been refreshed among you. For he 
 told us of your love toward us, and of your lamentation 
 and your zeal on our behalf. And when I heard, my joy 
 was great. For though I grieved you in an epistle, 
 I repent me not, though I did repent. For I perceive 
 how that epistle, though for an hour, did make you 
 sorry ; but now I exercise joy, not because you were 
 made sorry, but because your sorrow hath brought you to 
 repentance. For you were sorry towards Aloha ; so that 
 in nothing will you suffer loss from us. For the sorrow 
 that is for the sake of Aloha worketh soul-penitence,* 
 which turneth not and converteth, unto salvation ; but 
 
 * { |"^ * l^ '^ J ^^ ^ AnimcB conversionem operatur. Schaff, 
 as also Themellius. The Paris Polyglot and Walton have 
 pcenitentiam animcB effecit ; and the Antwerp, Pcenitentem ani' 
 mam effecit. 
 
TO THE KURINTHOYEE. 295 
 
 the sorrow of the world worketh death. For, hehold, 
 (in) this very (case) that you were made contrite for the 
 sake of Aloha ; what carefulness it wrought in you, and 
 vindication, and displeasure, and fear, and love, and zeal, 
 and punishment ! And [thus] by every thing have you 
 shown yourselves to be [now] pure in this matter. But, 
 it was for this we wrote to you ; not on account of the 
 injurer, nor on account of the injured one [only], but 
 that you may know before Aloha our carefulness over 
 you. For this cause we were consoled, and with our 
 consolation more abundantly did we rejoice in the joy of 
 Titos ; because his spirit had been refreshed with you all. 
 Because in whatever I had boasted to him concerning 
 you, I have not been ashamed ; but, as of every thing we 
 had spoken truth with you, so also our boasting unto 
 Titos hath been found in truth. And his affection is 
 greatly enlarged toward you, when he remembers your 
 obedience ; because with fear and with trembhng you 
 ^received him. I rejoice that in every thing I can con- 
 ide in you. 
 
 XIIL 
 
 But we make known to you, my brethren, the grace 
 of Aloha which hath been given to the churches of Make- 
 dunia ; that in the great trial of their afihction there 
 hath been an abounding of their joy ; and the depth of 
 their poverty hath been exceeded by the riches of their 
 simphcity. For I testify, that according to their power, 
 and more than their power, in the wilUngness of their 
 soul, they besought of us, with much supplication, that 
 they might participate in the beneficence of the ministry 
 for the saints. And not as we had supposed, but they 
 gave themselves up first to the Lord, and also to us by 
 the will of Aloha. For we would request of Titos, that 
 as he had begun, so he would carry into accomplishment 
 
2§6 SECOND EPISTLE OF PAULOS 
 
 this beneficence among you also. But as you have ex- 
 celled in every thing, in faith, and in doctrine, and in 
 knowledge, and in all diligence, and in our love toward 
 you, so also in this beneficence may you excel. Not as 
 though commanding I command you, but, from the dili- 
 gence of your companions, the truth of your love would 
 I put to the test. 
 
 XIV. 
 
 For you know the beneficence of our Lord Jeshu 
 Meshiha, that for your sake he became poor, though he 
 was rich, that you through his poverty might be en- 
 riched. But counseUing I counsel you this which helpeth 
 you ; because from the last year you began not to will 
 only, but also to do. But now accompUsh in work that 
 which you willed, that as there hath been an incitement 
 to will, so accomplish it in work from what you have. 
 For if there be the will, according to what one hath, so is 
 (he) accepted, and not according to what he hath not. 
 Neither must there be to others ease, and to you anxiety, 
 but in equality be you at this time ; that your abundance 
 may be a supply to their want, that also [on another 
 occasion] their abundance may be for [a supply] to your 
 want, that there may be equahty. As it is written, He 
 who took up much had no superfluity, and he who took 
 up little was not deficient. But praise to Aloha who 
 in-gave this solicitude for you to the heart of Titos. For 
 our request he accepted ; and because he had great con- 
 cern, of his own will he hath come forth among you. 
 But we have sent with him our brother, whose praise in 
 the gospel is in all the churches ; who hath, moreover, 
 been chosen by the churches to go forth with us with 
 this bounty which is ministered by us to the glory of 
 Aloha himself, and unto [the proof of] our cordiality. For 
 we are precautious in this, that no one should lay upon 
 
TO THE KURINTHOYEE. 297 
 
 US any imputation^ with regard to this great bounty 
 which is to be administered by us. For we are careful 
 for the things which are comely, not only before Aloha, 
 but also before men. But we have also sent with them 
 our brother, whom we have often proved in many [under- 
 takings] to be diligent ; but now still more diUgent from 
 the great confidence he hath concerning you. Whether, 
 then, (you regard) Titos, he is my companion and helper 
 among you, or the other brethren, they are the apostles 
 of the churches of the glory of Meshiha. Wherefore the 
 demonstration of your love, and of our boasting concern- 
 ing you in these [things], make manifest in the sight of 
 all the churches. 
 
 XV. 
 
 But concerning the administration of the saints, I do 
 more (than enough) if I write to you. For I know the 
 goodness of your mind, of which I boasted of you to the 
 Makedunoyee, that Akaia was ready since last year, and 
 your zeal hath stirred up many. But I have sent the 
 brethren to you, that our boasting which we boasted of 
 you may not in this affair be vain ; but, as I have said, 
 you may be ready : lest, if the Makedunoyee should come 
 with me, and find you not ready, we be shamed — that I 
 may not say, you be shamed — of the boasting which we 
 have boasted. For this cause I have been careful to 
 entreat of these brethren to go before to you, to make 
 ready that blessing of which you have caused to be heard 
 before; that it may be prepared, so as that it may be 
 [considered as] a blessing, [and] not as [the reluctant 
 contribution of] avarice. But this [remember]. He who 
 soweth with scantiness, with scantiness also reapeth j and 
 he who soweth with blessing, with blessing also shall 
 reap. Every man as he hath in his mind : not as of 
 
 5 Or, spot. 
 o 5 
 
298 SECOxND EPISTLE OF PAULOS 
 
 vexation or as of constraint ; for a cheerful giver the Lord 
 loveth. For it is in the power of Aloha to increase in 
 you every good, that you may always have every thing 
 sufficient, and that you may abound in every good work. 
 As it is written. 
 
 He hath dispersed and given to the poor. 
 And his righteousness standeth for ever. 
 But may He who giveth seed to the sower and bread for 
 food, himself give and multiply your seed, and increase 
 the fruits of your righteousness, that in every thing you 
 may be enriched in all simplicity, which worketh out, 
 through us, thanksgiving to Aloha. For, on account of 
 the performance of this service, we not only supply the 
 deficiency of the saints, but also cause many thanks- 
 givings to abound unto Aloha. For on account of the 
 proof of this service we glorify Aloha, because you are 
 subject to the confession of the gospel of Meshiha, and 
 you have communicated in simplicity with them and with 
 every man. And prayer they offer on your behalf in 
 great love, on account of the greatness of the grace of 
 Aloha which is upon you. But thanks to Aloha over his 
 gift which is unspeakable. 
 
 XVI. 
 
 But I Paulos beseech of you by the peacefulness and 
 humility of the Meshiha, (I) who also in presence am 
 humble with you, but while far off am confident over 
 you, beseech of you, that when I come I may not be 
 constrained with the confidence I have to be bold, as I 
 think, over those men who imagine that we walk in the 
 flesh. For if we walk in the flesh, yet we war not 
 according to the flesh. For the armour of our warfare is 
 not of the flesh, but of the power of Aloha ; and by it 
 we cast down the strong-holds of rebels, and demolish 
 reasonings and every lofty thing that is exalted against 
 
TO THE KURINTHOYEE. 299 
 
 the knowledge of Aloha, and captivate all thoughts unto 
 the obedience of the Meshiha. 
 
 And we are prepared to execute the punishment of 
 those who obey not, when your obedience shall be ful- 
 filled. Do we regard persons ? If any man confide in 
 himself that he is of the Meshiha, let this one know of 
 himself, that as he is of the Meshiha, so also are we. 
 For if I should boast somewhat more of the authority 
 which our Lord hath given me, I should not blush ; 
 because for your edification he gave it to me, and not for 
 your destruction. But I insist not,^ that I may not be 
 considered as one who would terrify you by my epistles. 
 For there are men who say, His epistles are weighty and 
 forcible ; but his bodily presence is weak, and his speech 
 contemptible. But he who after this manner speaks, 
 shall conclude that what we are by the word of our 
 epistle when absent, so are we in the deed when we are 
 present. For we dare not value or compare ourselves 
 with those who glorify themselves ; but because they 
 compare themselves with themselves, they do not under- 
 stand. For we do not boast beyond our measure, but in 
 the measure of the boundary which Aloha hath appor- 
 tioned to us, that we might come also unto you. For it 
 is not as not reaching to you [by divine appointment] we 
 extend ourselves ; for unto you we come with the gospel 
 of the Meshiha. Neither boast we beyond our measure in 
 the labour of others ; but we have hope, that with the 
 increase of your faith, we shall be enlarged according to 
 our measure ; and be progressive also beyond you to 
 evangelize. Not as within the measure of others in the 
 things that are prepared wUl we glory. But let him 
 who glorieth glory in the Lord. For it is not he who 
 glorifieth himself who is approved, but he who is glorified 
 of the Lord. 
 
300 SECOND EPISTLE OF PAULOS 
 
 XVII. 
 
 But I could desire that you couTd tolerate me a little, 
 that I may speak foolishly. Nevertheless tolerate me, for 
 I am zealous towards you with the zeal of Aloha ; for I 
 have betrothed you to one man, a pure virgin, whom I 
 would bring unto the Meshiha. But I fear lest, as the 
 serpent deceived 'Hava by his guile, so your minds may 
 be corrupted from the simplicity that is toward the 
 Meshiha. For if he who hath come to you shall preach 
 to you another Jeshu, whom we have not preached, or 
 you receive another Spirit which you have not received, 
 or another gospel which you have not accepted, you 
 would have been well persuaded. For I consider that I 
 am nothing inferior to those apostles who are most excel- 
 lent. For if I am rude in my speech, I yet am not in 
 my knowledge ; but in every thing we are manifest 
 among you. Or, offending have I offended in humbhng 
 myself that you may be exalted, and have gratuitously 
 preached to you the gospel of Aloha ? And other 
 churches have I despoiled, receiving of them expenses, 
 for your service. And being come among you, I bur- 
 dened no man of you ; for my want the brethren who 
 came from Makedunia suppHed : and in every thing have 
 I kept myself, and will keep, that I may not be burden- 
 some to you. The truth of the Meshiha is in me, that 
 this boasting shall not be abolished respecting me in the 
 regions of Akaia. Why ? because I love you not ? Aloha 
 himself knoweth ! But I do this, and also will do it, to 
 cut off the occasion of them who seek an occasion, that 
 in the thing in which they boast they may be found as 
 we are. For these are apostles of falsehood and workers 
 of deceits, assimilating themselves to the apostles of the 
 Meshiha. Nor in this may we wonder, if Satana himself 
 be transformed into an angel of hght. Nor is it a great 
 
TO THE KURINTHOYEE. 301 
 
 thing if his ministers also are transformed into ministers 
 of righteousness ; — whose end will be according to their 
 works. 
 
 XVIII. 
 
 But I say again, Let no man think of me as a fool ; or 
 if otherwise, let him receive me as a fool, that I also may 
 boast a Httle. The thing which I (now) speak, I do not 
 speak in'' our Lord, but as in fooHshness in this place of 
 boasting. Because many boast in the flesh, I also will 
 boast. For you are content to listen to the feeble- 
 minded, you yourselves being wise. For you are ruled^ 
 by one who subjugates you, and by one who devours 
 you, and by one who takes away from you, and by one 
 who exalts himself over you, and by one who smites you 
 on your faces ! As in abasement I speak ; as though we 
 were weak through defectiveness of mind, I speak. In 
 whatever any man dareth, I also dare. If they are 
 Ebroyee, so am I ; if they are Isroloyee, so am I ; if 
 they are the seed of Abraham, so am I ; if they are 
 ministers of the Meshiha, — I speak with defectiveness of 
 mind, — I exceed them ! In labours I exceed them, in 
 stripes I exceed them, in chains I exceed them, in deaths 
 many times. From the Jihudoyee, five times, forty 
 (stripes) wanting one have I devoured ; three times with 
 staves have I been beaten, once was I stoned, three times 
 have I been in shipwreck, a day and a night without a 
 ship have I been in the sea. In journeys many, in dan- 
 ger of rivers, in danger of robbers, in danger from my 
 own race, in danger from the Gentiles ; I have been in 
 danger in cities, I have been in danger in the waste, in 
 danger by sea, in danger from false brethren ; in labour 
 and weariness, in much watching, in hunger and thirst. 
 
 Or, according to. * Or, judged. 
 
302 SECOND EPISTLE OF PAULOS 
 
 in much fasting, in cold and in nakedness ; besides the 
 aboundings and the gathering which are upon me daily, 
 even my care which is for all the churches. Who is 
 weak, and I am not weak ? Who is offended, and I burn 
 not ? If I must boast in my infirmities, I will boast. 
 Aloha, the Father of our Lord Jeshu Meshiha, the Blessed 
 for ever and ever, knoweth that I he not. In Darmsuk 
 the great force of Aretos the king kept the city of the 
 Darmsukoyee to apprehend me. And from a window in 
 a basket they sent me from the wall, and I was deUvered 
 from his hands. 
 
 I might boast, but it is not expedient ; for I come to 
 visions and revelations of the Lord. I knew^ a man in 
 the Meshiha fourteen years ago,^ — whether in the body, 
 or out of the body, I know not. Aloha himself knoweth, 
 — who, this one himself, was rapt unto the third [region] 
 of heaven.^ And I know this man himself, — but whether 
 in the body, or out of the body, I know not. Aloha him- 
 self knoweth, — and he was rapt into paradise, and heard 
 words which are not uttered, those which it is not lawful 
 for a man to utter. Of this I boast ; but of myself I will 
 not boast, except in my infirmities. Yet if I willed to 
 boast, I should not be a fool, for I say the truth ; but I 
 spare, lest any one think of me beyond that which he 
 seeth me (to be), and what he heareth of me. And that 
 I might not be exalted by the abundance of revelations, 
 there was delivered to me a stimulus of my flesh, an 
 angel of Satana to bufiet me, that I might not be exalted. 
 Concerning this three times I entreated of my Lord that 
 it might be removed from me. And he said to me, My 
 grace sufficeth thee ; for my power in weakness is per- 
 fected. Gladly therefore will I boast in my infirmities, 
 
 ' Fodano, "knowing." 
 
 ^ Men kedom, " from before fourteen years." 
 
 * The third of heaven. 
 
TO THE KURINTHOYEE. 303 
 
 that the power of the Meshiha may overshadow me. For 
 this cause I am willing in infirmities, in reviling, in 
 affliction, in persecutions, in distresses, for the sake of 
 the Meshiha ; for when I am weak, then am I strong. 
 Behold, I have been deficient in mind in my boasting, 
 because you have constrained me ; for you were debtors 
 to bear witness concerning me ; because in nothing am I 
 less than those apostles who are the most eminent, never- 
 theless I am not any thing. 
 
 The signs of the apostles I have wrought among you 
 in all patience, and with mighty acts and miracles and 
 with powers. For in what have you been less than the 
 other churches, except in this, that I have not burdened 
 you? Forgive me this ofience. 
 
 Behold, this is three times that I prepare to come to 
 you, and not to burden you ; for I seek not yours, but 
 you. For the children ought not to lay up treasures for 
 the parents, but the parents for their children. But I 
 gladly the expenses will spend, and also myself will I give 
 for the sake of your souls : though, while the more I 
 love you, you the less love me. And, perhaps, (though) 
 I did not burden you, yet (it may be said), as a crafty 
 man with deceit I have robbed you. By any other whom 
 I have sent to you have I made prey of you ? Of Titos 
 I requested, and sent with him the brethren.^ In any 
 thing has Titos made prey of you ? Have we not walked 
 in one spirit, and in the same steps ? 
 
 XIX. 
 
 Do you again consider that we apologize to you ? 
 Before Aloha in the Meshiha do we speak ; and all, my 
 beloved, for the sake of your up-building. For I fear 
 lest, when I come to you, I should not find you as I 
 
 ' The Polyglot editions read, " a brother.** 
 
304 SECOND EPISTLE OF PAbLOS 
 
 wish, but should find you what you would not wish : lest 
 there be contention and envy, and wrath and angry talk, 
 and accusations and murmurings, and pompousness and 
 agitation : and lest, when I come to you, my God may 
 humiliate me, and I may have to lament over many who 
 have sinned, and have not repented of the uncleanness 
 and of the fornication and of the lasciviousness which 
 they have committed. 
 
 This is the third time that I prepare to come to you ; 
 and in the mouth of two or three witnesses shall every 
 word be established. I have foretold you, and again I 
 foretell you ; as also twice while I was with you I told 
 you, (so) now also being distant I write to those who 
 have sinned, and to the rest of the others ; that if I come 
 again I will not spare. Inasmuch as you demand the 
 proof of the Meshiha who speaketh in me, (of) Him who 
 is not weak among you, but is mighty among you : — for 
 though he was crucified in weakness, yet he Hveth with 
 the power of Aloha : — so also we are weak with you, but 
 we live with him through the power of Aloha which is 
 among you. Prove yourselves, whether in the faith itself 
 you stand ; try yourselves. Are you not assured that 
 Jeshu the Meshiha is in you, if you be not reprobates ? 
 But I trust you will know that we are not reprobate. 
 But I implore of Aloha that there may not be any thing 
 in you that is evil, that our proving may be seen ; but 
 that you may do good, and that we may be as unproved. 
 For we are not able to do any thing against the truth, 
 but for the truth. For we rejoice when we are weak, 
 and you are strong : but this also we pray, that you 
 may be perfect. Wherefore while distant I write these 
 (things), that when I am come I may not act severely, 
 according to the power which my Lord hath given me 
 for your edification, and not for your destruction. 
 Wherefore, my brethren, rejoice, and be perfect, and be 
 
TO THE KURINTHOYEE. 305 
 
 comforted, and let agreement and peace be among you ; 
 and the God of love and of peace shall be with you. 
 Salute one another with the holy kiss. All the saints ask 
 for your peace. 
 
 The peace of our Lord Jeshu Meshiha, and 
 
 THE LOVE OF AlOHA, AND THE COMMUNION OF THE 
 
 Spirit of Holiness, be with you all. Amen. 
 
 Finished is the second epistle to the Kurinthoyee ; which 
 was written from Phihpos of Makedunia, and sent 
 by the hand of Titos. 
 
THE 
 
 EPISTLE OF PAULOS TO THE GALATOYEE. 
 
 I. 
 
 Paulos, an apostle, not from men, nor by men, but by 
 Jeshu the Meshiha, and Aloha his Father, who raised him 
 from among the dead, and all the brethren who are with 
 me, to the churches which are in Galatia : Grace be with 
 you and peace, from Aloha the Father, and from our Lord 
 Jeshu Meshiha, who gave himself for our sins to deliver 
 us from this evil world, according to the will of Aloha 
 our Father : to whom be glory to the age of ages. 
 Amen. 
 
 I am amazed how soon you have been turned from the 
 Meshiha himself, who called you by his grace, unto ano- 
 ther gospel, which it is not ; but there are men who dis- 
 turb you, and (who) wish to remove you from the gospel 
 of the Meshiha. But if we also, or an angel from heaven, 
 should preach to you other than what we have preached 
 to you, let him be accursed.^ As I have said before, 
 and now again say to you. If any man preach to you 
 other than what you have received, let him be accursed.^ 
 For now do I persuade men, or Aloha ? or do I seek to 
 please men? For if until now I had pleased men, I 
 should not have been the servant of the Meshiha. 
 
 II. 
 
 But I make known to you, my brethren, that the 
 gospel which is preached by me was not from man : for 
 1 Cherem, 
 
EPISTLE TO THE GALATOYEE. 307 
 
 neither from man had I received it and taught it, but 
 by the revelation of Jeshu the Meshiha. For you have 
 heard of my former manners in Judaism,^ that I exceed- 
 ingly persecuted the church of Aloha, and made it deso- 
 late. And I excelled in Judaism more than many of the 
 sons of my years who were of my kindred, and was 
 exceedingly zealous for the doctrine of my fathers. But, 
 when He willed who separated me from my mother's 
 womb, and called me by his grace, to reveal his Son in 
 me, that I should preach among the nations, immediately 
 I did not disclose to flesh and to blood ; neither went I 
 to Urishlem, to the apostles who were before me, but I 
 went into Arabia, and again returned unto Darmsuk. 
 And after three years I went unto Urishlem, that I might 
 see Kipha, and I remained with him days fifteen. But 
 others of the apostles I saw not, only Jakub, the brother 
 of our Lord. But these which I write to you, behold, 
 before Aloha, [I aver] that I lie not. And after these I 
 went to the regions of Syria and of Cilicia. Neither did 
 the churches of Jihud which are in the Meshiha know me 
 by face. But this only they had heard, that he who had 
 formerly persecuted us, behold, now preacheth he that 
 faith which he beforetime had overthrown. And in me 
 they glorified Aloha. 
 
 III. 
 
 Again, from fourteen years I went up to Urishlem 
 with Bar Naba, and took with me Titos. But I went up 
 by revelation ; and I disclosed to them the gospel which 
 I proclaim among the nations ; and I showed it to those 
 who were considered to be somewhat between myself and 
 them, lest in vain I had run or should run. Titos also 
 who was with me, who was an Aramoya, was not con- 
 
 * Vehudoi/utha. 
 
308 EPISTLE OF PAULOS 
 
 strained to be circumcised. But on account of false bre- 
 thren, who entered upon us that they might espy the 
 Hberty which we have in Jeshu Meshiha as that they 
 might bring me^ into subjection ; yet not for the space* 
 of an hour did we cast ourselves down to be subject to 
 them ; that the truth of the gospel might continue with 
 you. But, they who were considered to be somewhat, — 
 but what they were I care not, for Aloha accepteth not 
 men's faces, — they themselves added nothing unto me ; 
 but otherwise : for seeing that I was intrusted with the 
 gospel of the uncircumcision, as Kipha was intrusted with 
 [that of] the circumcision ; — for he who wrought effect- 
 ually with Kipha for the apostleship of the circumcision, 
 wrought effectually also with me for the apostleship of 
 the Gentiles ; — and knowing the grace which had been 
 given to me, Jakub and Kipha and Juchanon, who were 
 considered to be pillars, the right hand of fellowship 
 gave to me and to Bar Naba, that we (should preach) 
 among the Gentiles, and they among the circumcision : 
 only (requiring) that of the poor we should be mindful ; 
 and I have been solicitous to do this same thing. 
 
 IV. 
 
 But when Kipha had come to Antiokia, I rebuked him 
 to his face, because they were offended by him. For 
 until certain men came from Jakub, he had eaten with 
 the Gentiles ; but when they were come, he withdrew 
 himself and separated, because he was afraid of those 
 who were of the circumcision. And the rest of the Jihu- 
 doyee also were thrown with him in this, so that Bar 
 Naba also was led away by their partiaUty. And when I 
 saw that they were not walking rightly in the truth of 
 the gospel, I said to Kipha in the presence of them all : 
 
 ^ Walton reads, " us." * (^r, the fulness of an hour. 
 
TO THE GALATOYEE. 309 
 
 If thou who art a Jihudoya live as an Aramoya, and not 
 Judaically, why forcest thou the Gentiles to live Judai- 
 cally ? If we who by our nature are Jihudoyee, and are 
 not of the Gentile sinners, because we know that man is 
 not justified by the works of the law, but by the faith of 
 Jeshu Meshiha, also in him, in Jeshu Meshiha, have 
 beheved, that from the faith of the Meshiha we may be 
 justified, and not from the works of the law ; because 
 from the works of the law shall no flesh be justified : — 
 
 If, while we seek to be justified through the Meshiha, 
 we also ourselves are found sinners, is Jeshu Meshiha 
 therefore the minister of sin ? It cannot be. For, if 
 those things which I destroyed I build again, T make it 
 manifest of myself that I transgress the commandment. 
 For I by the law to the law am dead, that unto Aloha I 
 may live : and with the Meshiha am I crucified, and 
 from henceforth I live not, but in me liveth Meshiha; 
 and this that I now live in the flesh I live by the faith of 
 the Son of Aloha, who loved me and gave himself for me. 
 I do not deny the grace of Aloha ; for if righteousness is 
 by the law, the Meshiha died in vain ! 
 
 deficient-minded^ Galatoyee, who bewildereth you? 
 For, behold, as if depicted before your eyes, hath Jeshu 
 the Meshiha been crucified. This only would I know 
 from you : Through the works of the law received you 
 the Spirit, or through the hearing of faith ? Are you so 
 foolish^ that having begun in the Spirit you are now 
 finishing in the flesh ? And all these have you borne in 
 vain ? But would it be in vain ? Then, he who im- 
 parted to you the Spirit, and wrought miracles among 
 
 * This division of sections interferes with the sense. 
 '^ Chasiri-reyonee, ^ Saklin atun. 
 
310 EPISTLE OF PAULOS 
 
 you, (did he so) through the works of the law, or 
 through the hearing of faith ? 
 
 As Abraham beheved Aloha, and it was reckoned to 
 him for righteousness, know therefore that they who are 
 of faith are the children of Abraham. For Aloha who 
 knew before that he would justify the Gentiles through 
 faith, evangehzed before unto Abraham ; as saith the holy 
 scripture : In thee all the nations shall be blessed : there- 
 fore believers are blessed with Abraham the behever. 
 
 For they who are of the works of the law are 
 under the curse ; for it is written. Cursed is every one 
 who doeth not all that is written in this law. But that 
 man is not justified by the law before Aloha, this maketh 
 manifest : because it is written. 
 
 The just by faith shall live. 
 But the law is not of faith : but he who doeth those 
 things that are written in it shall live by them. But us 
 hath the ]\Ieshiha bought from the curse of the law, and 
 hath been made a curse instead of us : for it is written, 
 Accursed is every one who is hanged on the wood : in 
 order that upon the nations there might be the blessing 
 of Abraham in Jeshu the Meshiha, that we might receive 
 the promise of the Spirit through faith. 
 
 VI. 
 
 My brethren, I speak as among men : That a covenant 
 of man because confirmed no one rejecteth, or changeth 
 in any thing. But to Abraham was promised the pro- 
 mise, and to his seed. And he did not say to him, Unto 
 thy seeds, as of many ; but, To thy seed, as of one, him, 
 (namely,) who is the Meshiha. But I say this, that the 
 covenant which was confirmed before by Aloha, in the 
 Meshiha, the law which was after, four hundred and 
 thirty years, cannot nullify, nor (can it) abolish the pro- 
 mise. But if the inheritance was by the law, it could 
 
TO THE GALATOYEE. 311 
 
 not have been by the promise; but Aloha gave it unto 
 Abraham by promise. Wherefore then was the law ? It 
 was added on account of transgression, until the Seed 
 should come, he, of whom was the promise ; and the law 
 was given by angels into the hand of a Mediator. But a 
 Mediator is not of one ; but Aloha is one. Is the law 
 therefore against the promise of Aloha ? Impossible ; 
 for if a law had been given which could make [guilty 
 man] to live, certainly righteousness would have been by 
 the law. But the scripture hath included all under sin, 
 that the promise through faith of Jeshu Meshiha might 
 be given to them who believe. 
 
 But until (the dispensation of) faith came, the law 
 kept us, as shut up unto the faith which was to be 
 revealed. The law therefore was our conductor^ to 
 the Meshiha, that we might be justified by faith. But 
 faith being come, we are not under the conductor. For 
 you are all the children of Aloha through the faith of 
 Jeshu the Meshiha. For they who into the Meshiha are 
 baptized have been clothed with the Meshiha. Jihudoya 
 or Aramoya is not ; the slave or the free is not ; male 
 or female is not ; for you are all one in Jeshu Meshiha. 
 And if you are of the Meshiha, therefore are you the 
 seed of Abraham, and heirs by the promise. 
 
 VII. 
 
 But I say that what time the heir is a child, he diflfer- 
 eth not from a servant, though he be lord of all, but is 
 under curators and stewards until the time which his 
 father appointeth. So we also, while children, under the 
 principles of the world were subjected. But when the 
 fulness of the time had come. Aloha sent his Son, and 
 made from a woman, and made under the law, that them 
 
 8 Or, tutor. 
 
312 EPISTLE OF PAULOS 
 
 who were under the law he might redeem, and we might 
 receive the constitution of sons. And because you are 
 sons, Aloha hath sent the Spirit of his Son into your 
 hearts, who crieth. Father, our Father. Therefore you 
 are not servants, but sons ; and if sons, heirs also of 
 Aloha, through Jeshu Meshiha. 
 
 For, while not knowing Aloha, you served them who by 
 their nature are not gods : but now that you have known 
 Aloha, and especially that you have been acknowledged 
 of Aloha, turn you again to those diseased and beggarly 
 principles, and will to be subject to them afresh ? Days, 
 and months, and times, you observe. I am afraid, lest in 
 vain I have laboured among you. Be you as I am, for I 
 am as you are, my brethren, I beseech you. In nothing 
 have you injured me. For you know that in infirmity 
 of my flesh I preached to you at the first. And the 
 temptation of my flesh you did not despise nor exe- 
 crate ; but as an angel of Aloha you received me, and 
 as of Jeshu Meshiha. Where then is your happiness? 
 For I testify of you, that had it been possible, your eyes 
 you would have plucked out and given to me. Have I 
 become your adversary, because I have preached to you 
 the truth ? They are emulous of you not for good ; but 
 they would shut you in, that you might be emulous of 
 them. But it is well to be emulous in good things at all 
 time, and not only when I am with you. 
 
 VIII. 
 
 My children, with whom I travail afresh until the Me- 
 shiha be formed in you, I would be with you now, and 
 change the sound of my voice, because I am astonished 
 at you. Tell me, you who are willing to be under the 
 law, do you not hear the law? For it is written, that 
 Abraham had two sons, one of the bondmaid, and one 
 
TO THE GALATOYEE. 
 
 313 
 
 of the free. But he who was of the bondmaid was born 
 according to the flesh, and he who was of the free was 
 by the promise. But these are parables of the two cove- 
 nants : the one which was from Mount Sinai bringing 
 forth into bondage, which is Hagar : for Hagar is Mount 
 Sinai which is in Arabia, and answers to this Urishlem, 
 and serves in bondage, she and her children. But she, 
 Urishlem the high, is the free, who is our mother. For 
 it is written, 
 
 Be glad, barren, who hast not borne ; 
 
 Exult and cry, thou who hast not travailed ; 
 
 Because multiplied are the sons of the desolate, 
 
 More than the sons of the married wife. 
 
 IX. 
 
 But we, my brethren, as Ishak, are the children of pro- 
 mise. And as then he who was born of the flesh per- 
 secuted him who was after the Spirit, so also now. But 
 what saith the scripture ? Cast out the bondmaid and her 
 son ; for the son of the bondmaid shall not inherit with 
 the son of the free. We therefore, my brethren, are not 
 the children of the bondmaid, but the children of the 
 free. Stand therefore in that liberty with which the Me- 
 shiha hath freed you, and be not enthralled with the yoke 
 of bondage. Behold, I, Paulos, tell you, that if you be 
 circumcised, the Meshiha profiteth you nothing. But I 
 attest again to every man who is circumcised, that he is 
 obligated to fulfil the whole law. You have ceased from 
 the Meshiha who are justified by the law, and from grace 
 you have fallen. But we through the Spirit, who is 
 from faith, expect the hope of righteousness. For, in 
 the Meshiha Jeshu, circumcision is not any thing, nor 
 uncircumcision, but faith which is made perfect by love. 
 "Well did you run ; who hath impeded you, that to the 
 truth you should not be in obedience ? Your persuasion 
 
 p 
 
314 EPISTLE OF PAULOS 
 
 is not from him who called you. A little leaven the 
 whole mass leaveneth. I am confident of you in our 
 Lord, that no other thing you will think ; and he who 
 disturbeth you shall bear judgment, whoever he is. But 
 I, my brethren, if yet I have preached for circumcision,^ 
 ■why have I been persecuted ? Hath the scandal of the 
 cross ceased ? But I would that they who disturb you 
 were even cut off. 
 
 X. 
 
 But you have been called unto liberty, my brethren : 
 only let not your liberty be for an occasion of the flesh ; 
 but in love be subjected one to another. For all the law 
 in one word is fulfilled, in this : Thou shalt love thy 
 neighbour as thyself. But if you bite and devour one 
 another, beware lest one by another you be consumed. 
 But I say to you, AValk in the Spirit, and the desires of 
 the flesh you will not work. For the flesh desireth that 
 which is repugnant to the Spirit, and the Spirit desireth 
 that which is repuguant to the flesh ; and the two are 
 adverse one to the other, that not any thing that you 
 will you may do. But if by the Spirit you are led, you 
 are not under the law. For the works of the flesh are 
 known, which are (these), fornication, uncleanness, 
 lasciviousness, the worship of idols, sorcery, enmity, con- 
 tention, ambition, wrath, calumny, divisions, rendings, 
 envy, murder, drunkenness, revelling, and all that are 
 Uke these ; and they who do them, as I told you before, 
 so now I tell you, the kingdom of Aloha do not inherit. 
 But the fruits of the Spirit are, love, joy, peace, pro- 
 longing of the spirit, benignity, goodness, fidelity, meek- 
 ness, patience ; against these the law is not set. But 
 they who are of the Meshiha have crucified their flesh, 
 
 ' Ba-gezurtho. 
 
TO THE GALATOYEE. 315 
 
 with all its passions and its lusts : live we therefore in 
 the Spirit, and let us not be vain-glorious, contemning 
 one another, envying one another. 
 
 My brethren, if a man of you be overtaken by a fault, 
 you who are in the Spirit, regain him, in the spirit of 
 meekness, and beware lest you also be tempted. And 
 bear the burden of one another, and so fulfil the law of 
 the Meshiha. For if a man consider that he is something, 
 while he is not, he deceiveth himself. But let every man 
 prove his work, and then in himself he shall exult, and 
 not in others. For every man shall bear his own burden. 
 But let him who heareth the word, communicate to him 
 from whom he heareth it, in all good things. 
 
 XI. 
 
 Do not err. Aloha is not mocked : for whatever a 
 man soweth, that he reapeth. He who in the flesh sow- 
 eth, from the flesh corruption reapeth ; and he who in 
 the Spirit soweth, from the Spirit the life that is eternal 
 shall reap. And while we do that which is good, let it 
 not weary us ; for the time will be when we shall reap, 
 and it will not weary us. Now, therefore, while the 
 time is ours, let us do good unto every man, and especially 
 to the sons of the house of the faith. 
 
 You see these letters which I have written to you with 
 my hands. They who would glory in the flesh would 
 constrain you to be circumcised ; only lest for the cross 
 of the Meshiha they might be persecuted. For neither 
 do these who are circumcised keep the law ; but they 
 will that you be circumcised, that in your flesh they may 
 glory. But to me let it not be that I shall glory except 
 in the cross of our Lord Jeshu Meshiha, by which the 
 world is crucified unto me, and I am crucified to the 
 world. For circumcision is not any thing, nor uncir- 
 p 2 
 
316 EPISTLE TO THE GALATOYEE. 
 
 cumcision, but the new creature. And they who this 
 pathway accomplish, peace be upon them and mercy, and 
 upon the Israel of Aloha. 
 
 Henceforth upon me let no man throw a burden ; for 
 the signatures of our Lord Jeshu Meshiha in my body I 
 bear. 
 
 The grace of our Lord Jeshu Meshiha be with your 
 spirit, my brethren. Amen. 
 
 Finished is the Epistle to the Galatoyee, which was 
 written from Ruma. 
 
THE 
 
 EPISTLE OF PAULOS TO THE EPHESOYEE. 
 
 I. 
 
 Paulos, an apostle of Jeshu Meshiha by the will of 
 Aloha, to those who are in Ephesos, saints and believers 
 in Jeshu Meshiha : peace be with you, and grace from 
 Aloha our Father, and from our Lord Jeshu Meshiha. 
 Blessed be He, Aloha, the Father of our Lord Jeshu 
 Meshiha, who hath blessed us with all blessings of the 
 Spirit in heaven, in the Meshiha ; as he before elected us 
 in him, from before the foundations of the world, that 
 we should be saints, and without blemish before him, and 
 in love predesignated us unto himself, and constituted 
 us children in Jeshu Meshiha, according to the plea- 
 sure of his will ; that the glory of his grace might be 
 glorified, that (grace) which he hath poured upon us by 
 the hand of his Beloved : in whom we have redemption, 
 and by his blood the remission of sins, according to the 
 riches of his grace which he hath made to abound in us 
 in all wisdom and in all understanding of the Spirit ; and 
 hath made known to us the mystery of his will, which 
 before he had determined in himself should be done : 
 that in the dispensation of the fulness of the times, every 
 thing from the first might be renovated in the Meshiha, 
 in heaven and in earth. And by him we have been 
 chosen, even as he predesignated and willed, who worketh 
 all according to the mind of his will ; that we who first 
 hoped in the Meshiha, should be to the honour of his 
 glory. In whom you also heard the word of truth, which 
 
 -.^i^ ^- 
 
318 EPISTLE OF PAULOS 
 
 is the gospel of your salvation ; and in whom you be- 
 lieved and were sealed with the Spirit of Holiness who 
 was promised; who is the earnest of our inheritance, 
 until the redemption of those who are saved, and unto the 
 praise of his majesty. 
 
 II. 
 
 On account of this, behold, I also, since I heard of 
 your faith in our Lord Jeshu Meshiha, and your love to 
 all the saints, have not ceased to give thanks on your 
 behalf, and to remember you in my prayers ; that the 
 God of our Lord Jeshu Meshiha, the Father of glory, 
 would give to you the Spirit of wisdom and of revelation 
 in his knowledge, and would enlighten the eyes of your 
 hearts to know what is the hope of his calling, and what 
 the riches of the glory of his inheritance for the saints, 
 and what is the inheritance of his power in us who 
 believe, according to the operation of the might of his 
 power, which he wrought in the Meshiha, and raised him 
 from among the dead, and set him at his right hand in 
 heaven, above all the principalities, and powers, and 
 mighty ones, and rulers, and above every name that is 
 named, not only in this world, but also in (that) to come ; 
 and subjected every thing beneath his feet : and Him 
 who is over all he hath given to be the head of the 
 church, which is His body, the completeness of Him who 
 all in all completeth. 
 
 You also who were dead in your sins and in your trans- 
 gressions, in which from the first you walked according 
 to the worldliness of this age,^ and according to the will 
 of the prince of the power of the air, of that Spirit who 
 urgeth ^ in the sons of disobedience ; in those works in 
 which we also walked from the first in the lusts of our 
 
 1 Olmoyutheh dolme hona. ^ D''methchaphto. 
 
TO THE EPHESOYEE. 319 
 
 flesh, doing the will of our flesh and of our mind, and 
 were the sons of wrath fully as the rest. 
 
 III. 
 
 But Aloha, who is rich in his mercies, for his great 
 love wherewith he loved us while we were dead in our 
 sins, made us alive with the Meshiha, and through his 
 grace delivered us, and raised us with him, and made us 
 to sit with him in heaven in Jeshu the Meshiha, that he 
 might show to the ages to come the greatness of the 
 riches of his grace and his goodness, M'hich hath been 
 upon us in Jeshu the Meshiha. For by his grace are we 
 saved through faith, and this was not of you, but is the 
 gift of Aloha, not of works, that no man should glory. 
 For we are his creation, who are created in Jeshu 
 Meshiha unto good works, which Aloha hath prepared 
 before, that in them we should walk. 
 
 Wherefore be mindful, that you Gentiles at first were 
 carnal, and were called the Uncircumcision by that which 
 is called the Circumcision, and is the work of the hands 
 in the flesh ; and were at that time without the Meshiha, 
 and were aliens from the polity ^ of Israel, and strangers to 
 the covenant of the promise, and, without hope, were with- 
 out Aloha in the world. But now, by Jeshu the Meshiha, 
 you who before were far off", are brought nigh by the 
 blood of the Meshiha. For he is our peace, he who hath 
 made the two one, and hath destroyed the wall which 
 stood in the midst, and the enmity, through his flesh ; 
 and the law of prescriptions, with its requirements, he 
 hath abplished, that of the two he might create in him- 
 self one new man, and make peace ; and hath reconciled 
 the two in one body with Aloha, and by his cross hath 
 slain the enmity. And coming, he preached peace to 
 
 ' Duboree, the manners, or regulations, of Israel. 
 
320 EPISTLE OF PAULOS 
 
 you, to the far off, and to the nigh ; therefore, through 
 Him there hath been made for us both an access by one 
 Spirit unto the Father. 
 
 IV. 
 
 Therefore are you no more strangers and sojourners, 
 but sons of the city of the saints, and sons of the house 
 of Aloha ; and you are builded upon the foundation of the 
 apostles and of the prophets, and Jeshu the Meshiha 
 himself is the chief corner of the building ; and in him 
 is the whole building increased and enlargeth into a holy 
 temple in the Lord, while you also in hira are being 
 builded the dwelling of Aloha by the Spirit. 
 
 On account of this I, Paulos, am bound for Jeshu 
 Meshiha for the sake of you Gentiles : if you have heard 
 the dispensation of the grace of Aloha which was given 
 me for you ; that by revelation he made known to me the 
 mystery, as I have written to you in few (words) ; so 
 that while you read you are able to understand my know- 
 ledge of the mystery of the Meshiha, which in other 
 generations was not known to the sons of men, as it hath 
 now been revealed to his holy apostles and to his pro- 
 phets by the Spirit ; that the Gentiles should be sons of 
 his inheritance and partakers of his body, and in the 
 promise which is given concerning him by the gospel, of 
 which I am made a minister, according to the gift of the 
 grace of Aloha, which he hath given me by the operation 
 of his power. To me, who am the least of all the saints, 
 is given this grace^ that I should preach among the Gen- 
 tiles the riches of the Meshiha, which are not searched ; 
 and to bring to light unto all men what is the dispensa- 
 tion of the mystery which was hidden from the ages in 
 Aloha, who created all : that through the church might 
 be made known the wisdom of Aloha, which is full of 
 diversities, to the principalities and powers who are in 
 
TO THE EPHESOYEE. 321 
 
 heaven, that which he prepared from of old, and which 
 he hath executed by Jeshu our Lord, by whom we have 
 freedom and access with the confidence of the faith of him. 
 
 Wherefore I pray that 1 may not weary in my 
 affliction, which is on your account, for this is your glory ; 
 and I bow my knees unto the Father of our Lord Jeshu 
 Meshiha, from whom is named the whole family^ who 
 are in heaven and in earth ; that he would give to you, 
 according to the riches of his glory, with power to be 
 confirmed by his Spirit in your interior man ; that the 
 Meshiha may dwell by faith in your hearts in love ; your 
 root and your foundations being confirmed, that you may 
 be able to follow out with all the saints, what the height, 
 and depth, and the length, and breadth ; and know the 
 grandeur of the love of the Meshiha, and be filled with all 
 the fulness of Aloha. 
 
 But to Him who is able with power beyond all to do 
 for us above what we ask or conceive, according to his 
 power which worketh in us, to Him be glory in his 
 church, by Jeshu Meshiha, in all ages, for ever and ever. 
 Amen. 
 
 VL 
 
 I BESEECH of you, therefore, I, the bound one for our 
 Lord, that you walk as is worthy of the calling where- 
 with you are called, in all lowliness of mind, and com- 
 posedness, and long-suffering ; and be patient towards 
 one another in love. And be dihgent to keep the unity 
 of the Spirit in the bond of peace, that you may be in 
 one body and in one Spirit, even as you are called in one 
 hope of your calling. For one is the Lord, and one the 
 
 * AbohuthOf paternity. 
 p 5 
 
322 EPISTLE OF PAULOS 
 
 faith, and one the baptism ; and one is Aloha, the Father 
 of all, and over all, and by all, and in us all. 
 
 But unto each of us is given grace according to the 
 measure of the gift of the Meshiha. Wherefore it is said. 
 
 He ascended on high ; 
 
 He led captive captivity, 
 
 And gave gifts unto men. 
 But he who ascended, what is it but that he also de- 
 scended first into the low places of the earth ? He who 
 descended, is he who also ascended above all the heavens, 
 to fulfil all. And he gave some who (are) apostles, and 
 some who (are) prophets, and some who (are) evange- 
 lists, and some who (are) pastors, and some who (are) 
 doctors ; for the perfecting of the saints, for the work of 
 the ministry, for the edification of the (church of the) 
 Meshiha, until we be all one in the faith and in the 
 knowledge of the Son of Aloha, and one man perfect in 
 the measure of the stature of his completeness ; and that 
 we be no [more] children, agitated and altered by every 
 wind^ of fraudulent doctrines of men, which in their 
 craftiness they fabricate deceptively in order to seduce, 
 but be confirmed in our love, that whatever is ours may 
 increase in the Meshiha, who is the head, by whom the 
 whole body is increased and compacted in all the limbs, 
 according to the gift which is given in proportion to every 
 member for the increase of the body itself, that in love 
 its structure might be completed. 
 
 VII. 
 
 But this I say and testify in the Lord, that from 
 henceforth you may not walk as the rest of the Gentiles, 
 who walk in the vanity of their minds, and are darkened 
 in their understandings, and are alienated from the hfe of 
 
 5 Or, spirit. 
 
TO THE EPHESOYEE. 323 
 
 Aloha on account of their ignorance,^ and on account of 
 the blindness of their hearts ; who are cut oflf from their 
 hope, and have delivered themselves up to lasciviousness 
 and to the working of all uncleanness in their greediness. 
 But you have not thus learned the Meshiha, if really you 
 have heard him and learned as the truth is in Jeshu ; but 
 that you put from you your former habitudes, the old 
 man who is corrupt in deceitful lusts, and be renewed in 
 the spirit of your minds, and wear the new man, who by 
 Aloha is created in righteousness and in the sanctity of 
 truth."^ 
 
 VIII. 
 
 Wherefore let lying cease from you, and speak the 
 truth every man with his neighbour : for we are members 
 one of another. Be angry and sin not, and let not the 
 sun set upon your wrath, and give no place to the ac- 
 cuser. And let him who hath stolen henceforth steal 
 not, but labour with his hands and do good, that he may 
 have to give to him who needeth. Let no hateful word 
 come out of your mouth, but that which is comely and 
 useful for edification, that it may communicate grace to 
 those who hear. And grieve not the Holy Spirit of 
 Aloha, by whom you have been sealed unto the day of 
 redemption. Let all bitterness, and heat, and anger, and 
 clamour, and scandal be taken from you, with all malice ; 
 and be gentle one with another, and affectionate, and for- 
 give one another, even as Aloha in the Meshiha hath 
 forgiven us. Be therefore imitators of Aloha, as beloved 
 children ; and walk in love, as the Meshiha also loved 
 us, and dehvered himself for us, an offering and a sacri- 
 fice to Aloha of a fragrant smell. 
 
 ^ Or, because they have not knowledge. 
 ' Vabchasyutho da-gushtho. 
 
324 EPISTLE OF PAUL08 
 
 IX. 
 
 But fornication and all uncleanness and covetousness, 
 let them not be even heard among you, as it becometh 
 the saints ; neither filthiness, nor words of folly, or of 
 jeering, or fables, which are not necessary, but, instead of 
 these, thanksgiving. But this know, that any man who 
 is a fornicator, or impure, or covetous, or an idolater, 
 hath no inheritance in the kingdom of the Meshiha and 
 of Aloha ; lest any man deceive you with vain words ; for 
 because of these cometh the anger of Aloha upon the 
 sons of disobedience. Be not, therefore, participators with 
 them. For you were before darkness, but now you are 
 Ught in our Lord. As the sons of hght, then, so walk. For 
 the fruits of the light are in all goodness and rectitude and 
 truth. And be discerning of that which is good before 
 our Lord. And have no communion with the works of 
 darkness, which have no fruits, but reprove them. For that 
 which in secrecy they do it is execrable even to mention. 
 For every thing is exposed by the light, and is revealed, 
 and whatever revealeth is light. Wherefore it is said. 
 Awake thou who sleepest. 
 And arise from the dead. 
 And the Meshiha shall enlighten thee. 
 See then that you walk vigilantly, not as fools, but as 
 the wise who redeem their opportunity, because the days 
 are evil. On account of this, be not wanting in mind, 
 but understand what is the will of Aloha. And be not 
 drunk with wine, in which is intemperance, but be filled 
 with the Spirit. And discourse with yourselves with 
 psalms and with hymns and with songs of the Spirit, 
 singing with your hearts unto the Lord. And give 
 thanks always on behalf of every man in the name of 
 our Lord Jeshu Meshiha unto Aloha the Father. And 
 be subject one to another in the love of the Meshiha. 
 
 f^ 
 
TO THE EPHESOYEE. 325 
 
 Wives, be subject to your husbands as to our Lord. 
 For the husband is the head of the wife, as the Meshiha 
 is the head of the church, and he himself is the Saviour 
 of the body. But as the church is subject to Meshiha, 
 so also (should) wives be unto their husbands in every 
 thing. Husbands, love your wives, as also the Meshiha 
 loved his church, and gave himself for her, that he might 
 sanctify her and purify her in the laver of waters and by 
 the word, and that he might constitute her a church 
 unto himself, being glorified, and not having blemish or 
 wrinkle or any thing like these ; but to be holy and 
 spotless. So it becometh husbands to love their wives, 
 as their own bodies. For he who his wife loveth, him- 
 self he loveth. For no man ever hated his own body, 
 but nourisheth it, and taketh care of it ; so also the Me- 
 shiha (taketh care) of the church. For we are members 
 of his body, and of his flesh are we, and of his bones. 
 Because of this a man leaveth his father and his mother, 
 and cleaveth unto his wife, and they two become one 
 flesh. This mystery is great ; but I speak of the Me- 
 shiha and of his church. Nevertheless let every one of 
 you so love his wife as his own self; but let the wife 
 reverence her husband. 
 
 Children, obey your parents in our Lord, for this is 
 right ; and this is the first commandment which pro- 
 miseth. Honour thy father and thy mother, that it may 
 be well with thee, and thy life be prolonged upon the 
 earth. 
 
 Parents, make not your children angry, but make them 
 to grow in the discipline and in the doctrine of our Lord. 
 
 Servants, be subject to your masters who are according 
 to the flesh, with fear and trembling, and with simplicity 
 of heart, as unto the Meshiha : not in the sight of the 
 
326 EPISTLE OF PAULOS 
 
 eyes, as if you were pleasing men (only), but as the 
 servants of Mesbiha who do tbe will of Aloba. And serve 
 tbem from all your soul, in love, as unto our Lord, and 
 not as unto men ; knowing tbat wbatever good a man 
 doetb be is rewarded by our Lord, whetber be be a ser- 
 vant or a son of freedom. 
 
 So you, masters,® do likewise to your servants ; for- 
 giving tbem a fault ; ^ for you know also tbat your Mas- 
 ter is in heaven, and there is no respect of persons with 
 him. 
 
 XL 
 
 Henceforth, my brethren, be strong in our Lord, 
 and in tbe power of bis strength. And clothe you in aU 
 tbe armour of Aloba, tbat you may be able to stand 
 against tbe wiles of tbe accuser. For your wrestling is 
 not with flesh and blood (only), but with princes, and 
 with powers, and with the possessors of this dark world, 
 and with tbe evil spirits who are under heaven. Where- 
 fore clothe you with all the armour of Aloba, that you 
 may be able to meet the evil one, and being prepared in 
 every thing you may stand. Stand, therefore, with your 
 loins strengthened with tbe truth, and wear the breast- 
 plate of righteousness, and let your feet be shod with the 
 preparation of tbe gospel of peace ; and with these take 
 to you tbe shield of faith, tbat therewith you may be 
 empowered with strength to extinguish all tbe burning 
 shafts of tbat evil one ; and put on the helmet of salva- 
 tion, and take the sword of the Spirit which is the word 
 of Aloba. And with all prayers, and with all supplications, 
 pray at all times in the Spirit, and in that prayer be 
 watchful in all seasons, praying constantly and invoking 
 on behalf of all tbe saints ; and for me also, tbat the 
 
 « Or, lords. » '< Faults. "—Walton's Polyglot. 
 
 i 
 
TO THE EPHESOYEE. 327 
 
 word may be given me with openness of my mouth, that 
 I may boldly proclaim the mystery of the gospel, for 
 which I am an ambassador in chains, that I may speak 
 with freedom, as it behoveth me to speak it. 
 
 But that you may know also what relateth to me, and 
 what I am doing, behold, Tykikos, a brother beloved, 
 and a faithful minister of our Lord, will make known to 
 you ; whom I have sent to you on account of this, that 
 he may make you acquainted with what relateth to me, 
 and may comfort your hearts. 
 
 Peace be with the brethren, and love with faith from 
 Aloha our Fatber, and from our Lord Jeshu Meshiha. 
 Grace be with all them who love our Lord Jeshu Meshiha 
 incorruptibly. Amen. 
 
 Finished is the Epistle to the Ephesoyee, which was 
 written from Ruma, and sent by the hand of 
 Tykikos. 
 
THE 
 
 EPISTLE OP PATILOS TO THE 
 PHILIPISOYEE. 
 
 Paulos and Timotheus, servants of Jeshu the Meshiha, 
 to all the saints who are in Jeshu Meshiha at Philipos, 
 with the presbyters and deacons. Grace be with you and 
 peace from Aloha our Father, and from our Lord Jeshu 
 Meshiha. I offer thanks unto Aloha upon the remem- 
 brance of you constantly, in all my prayers on your be- 
 half; and while rejoicing, I pray, for your fellowship 
 which is in the gospel from the first day until now ; be- 
 cause I am confident of this, that he who hath begun 
 good workings in you will himself make perfect until the 
 day of our Lord Jeshu IMeshiha. For so it is right for 
 me to think concerning you all, because you are laid up 
 in my heart ; and in my bonds, and in the defence of the 
 truth of the gospel, you are partakers with me in grace. 
 For Aloha is my witness how I love you with the bowels 
 of Jeshu Meshiha. And this I pray, that your love may 
 still increase and abound in knowledge and in all spiritual 
 understanding ; that you may distinguish those things 
 that are proper, and may be pure and without offence in 
 the day of the Meshiha, and fiilled with the fruits of righ- 
 teousness which are in Jeshu Meshiha, to the glory and 
 the honour of Aloha. 
 
 II. 
 
 But I wish you to know, my brethren, that my busi- 
 ness tendeth the more to the forwarding of the gospel. 
 
EPISTLE TO THE PHILIPISOYEE. 329 
 
 For SO also my bonds are manifest for the Meshiha in the 
 whole palace/ and unto all besides. And a multitude 
 of brethren who are in our Lord are strengthened on 
 account of my bonds, and have dared the more fearlessly 
 to speak the word of Aloha. Some preach from envy 
 and contention, but some from good-will, and in the love 
 of the Meshiha ; for they know that for the defence of 
 the gospel I am appointed. But those who preach the 
 Meshiha from contention do it not sincerely,^ but think 
 to add affliction to my bonds. Yet in this I have 
 rejoiced, and do rejoice, that in every way, if for an occa- 
 sion, or if in truth, the Meshiha shall be preached. For 
 I know that these things shall be found unto my hfe by 
 your prayers, and by the gift of the Spirit of Jeshu 
 Meshiha ; even as I hope and expect, that in nothing 
 I shall be confounded, but manifestly, as at all times, so 
 also now, the Meshiha shall be magnified in my body, 
 whether by life or by death. For my Hfe is the Meshiha ; 
 and if I die, it is gain to me. But if in this life of the 
 flesh there be also fruit to me from my works, I know 
 not what to choose. For these two straiten me. I desire 
 to be set free, that I might l3e with the Meshiha, and 
 this is greatly preferable^ to me ; but also to remain in 
 my body is the thing which constraineth me on your 
 account. For I know this confidently, that I am to 
 remain and tarry for your joy and for the increase of 
 your faith : that when I come again to you, your glory- 
 ing which is in Jeshu Meshiha alone shall abound in me. 
 As it becometh the gospel of the Meshiha, so have your 
 conversation ; that if coming I see you, or absent, I may 
 hear of you, that you stand in one spirit and in one soul, 
 conquering together for the faith of the gospel ; in 
 nothing moved by them who stand against us, to the 
 
 ^ Or, praetorium. ^ Or, purely. ' Profitable. 
 
330 EPISTLE OF PAUL03 
 
 forthshowing of their perdition, and of our salvation. 
 And this from Aloha hath been given to you, not only 
 beheving to believe in the Meshiha, but also for his sake 
 to suffer, and to sustain a conflict, as you have seen in 
 rae, and now hear concerning me. 
 
 III. 
 
 If, therefore, you have consolation in the Meshiha, 
 and if there be comfort in love,* and if communion of 
 the Spirit, and if compassions and mercies, complete my 
 gladness by having one sentiment and one love, and one 
 soul and one mind. And do nothing in contention or 
 vainglorying, but in meekness of mind let a man consider 
 his neighbour as better than himself. And let no one 
 care for himself (only), but every one for his neighbour 
 also. And feel^ this in yourselves, which Jeshu the 
 Meshiha (did) also : who, when he was in the form of 
 Aloha, considered this not to be robbery, (this, namely,) 
 that he was the co-equal of Aloha : yet emptied he him- 
 self, and took the form of a servant, and was made in the 
 form of men ; and in fashion was found as a man, and 
 humbled himself, and was obedient unto death, but the 
 death of the cross. Wherefore also Aloha greatly exalted 
 him, and gave him a name that is more excellent than all 
 names, that at the name of Jeshu every knee should 
 kneel, of those in heaven, and on earth, and under the 
 earth ; and that every tongue should confess that Jeshu 
 the Meshiha is the Lord, to the glory of Aloha his 
 Father. 
 
 * Ven mamale heleho bachubo, " If there be the speaking of the 
 heart in love." Mamale belebo, (like the Hebrew, Dibber al leb,) 
 "the speaking of, or into, the heart," is an idiom for giving conso- 
 lation. Compare John xi. 19, 31. 
 
 * Or, be of this sentiment in yourselves. 
 
TO THE PHILIPISOYEE. 331 
 
 IV. 
 
 Wherefore, my beloved, as you have all time 
 obeyed, not while I am near you only, but now that I 
 am far from you, the more with fear and trembling work 
 the work of your salvation ; for Aloha himself effect- 
 uates^ in you also to will, also to do, the thing which 
 you will."^ Do every thing without murmuring and with- 
 out division ; that you may be perfect and without spot, 
 as the pure children of Aloha, who dwell in a generation 
 depraved and perverse ; and be manifest among them as 
 luminaries in the world, to be unto them for a place of 
 salvation, for my exultation in the day of the Meshiha, 
 that I may not have run in vain, nor laboured to no pur- 
 pose. But, also, [if I should be] offered on the sacrifice 
 and service of your faith, I am glad, and rejoice with you 
 all ; so also you be glad and rejoice with me. But I 
 hope in our Lord Jeshu to send Timotheos to you soon, 
 that I also may have quietness when I learn concerning 
 you. For I have no other who is so as my (own) soul, 
 who will dihgently take care for yours. For all are seek- 
 ing what is theirs, and not what is of Jeshu Meshiha. 
 But the proof of this [evangelist] you know, that as a 
 son with his father, so hath he wrought with me in the 
 gospel. Him, therefore, I hope to send to you speedily, 
 when I shall have seen what [wiU be done] with me. 
 And I confide on my Lord, that I also speedily shall 
 come unto you. But now the matter hath pressed me 
 to send to you the brother Epaphroditos, who is a helper 
 and labourer with me, but your messenger and minister 
 to my necessity ; for he desired to see you all, and was 
 anxious, because he knew that you had heard that he 
 was sick. Yes, he was sick, unto death ; but Aloha had 
 
 ^ Mechaphei becun. ' Medem detsobeen. 
 
332 EPISTLE OF PAULOS 
 
 raercy upon him ; but not upon him only, but upon me 
 also, lest I should have sorrow upon sorrow. Urgently, 
 therefore, have I sent him to you, that when you have 
 seen him again you may rejoice, and that I may have a 
 little breathing. Receive him, then, in the Lord with 
 all joy ; and those who are such, hold in estimation : 
 because for the work of the Meshiha he had come nigh 
 unto death, and was disregardful of his hfe, that he 
 might accomphsh that which you had wanted in the 
 service which concerned me. 
 
 Henceforth, my brethren, rejoice in our Lord. To 
 write the very same (things) to you, to me is not weari- 
 ness, because they make you [the more] cautious. 
 Beware of dogs, beware of evil workers, beware of the 
 cutting of the flesh. For the circumcision are we, who 
 serve Aloha in the spirit, and glory in Jeshu the Meshiha, 
 and confide not on the flesh. Yet I may have confidence 
 on the flesh. For if any one consider that his confidence 
 is in the flesh, I [have] more than he. Circumcised the 
 son of eight days, of the family of Israel, of the tribe of 
 Benyomin, Ebroia of Ebroyee ; in the law, Pharisha ; in 
 zeal, a persecutor of the church ; and in the righteous- 
 ness of the law, without fault have I been. 
 
 But these things which were my gain, I have reckoned 
 loss for the Meshiha ; and I also (still) reckon them all 
 loss, for the grandeur^ of the knowledge of Jeshu 
 Meshiha my Lord ; for whose sake I have lost all things, 
 and have reckoned as dung, that the Meshiha I may 
 gain, and be found in him, not having my own righteous- 
 ness, which is of the law, but that which is by the faith 
 of the Meshiha, which is righteousness that is from 
 
 8 Rabutko, 
 
 i 
 
TO THE PHILIPISOYEE. 333 
 
 Aloha : that in it I may know Jeshu, and the power of 
 his resurrection, and have fellowship in his sufferings, 
 and be conformed into his death, that any how^ I may 
 be able to come to the resurrection which is from among 
 the dead. I have not yet received, nor (am I) yet per- 
 fected ; but I run, that so I may lay hold on that for the 
 sake of which Jeshu the Meshiha hath laid hold on me. 
 
 VI. 
 
 My brethren, I think not concerning myself that I 
 have laid hold (of the final prize) ; but one (thing) I 
 know, that what is behind me I forget, and to that which 
 is before me I stretch, and run towards the sign, to 
 obtain the victory of the high vocation of Aloha by Jeshu 
 Meshiha. Let those, then, who are mature consider 
 these things ; and if otherwise you consider, this also will 
 Aloha reveal to you. Nevertheless, that to this we may 
 attain, in one way let us proceed, and with one consent. 
 Be like me, my brethren, and consider them who so walk 
 according to the pattern you have seen in us. For there 
 are many who walk otherwise, of whom many times I 
 have told you, but now weeping I tell you, they are 
 adversaries of the cross of the Meshiha ; they, whose end 
 is perdition, whose god is their belly, and whose glory 
 is their shame ; they, whose mind is in the earth. But 
 our employment^ is in heaven, and from thence we 
 expect the Saviour, our Lord Jeshu Meshiha, who will 
 change the body of our abasement to make (it) in the 
 fashion of his glorious body,^ according to his great 
 power, by which all is subjected unto him. 
 
 Wherefore, my brethren, beloved and tenderly-regarded, 
 
 ® Dalmo. 
 
 ^ Pulchonan. Pulchono is " occupation," whether sacred, cnltus, 
 or civil, operaiio. 
 
 ^ The body of his glory. 
 
334 EPISTLE OF PAULOS 
 
 my joy and my crown, so stand in our Lord, my beloved. 
 Of Evhodia I beseech, and of Syntika, that one mind 
 they have in our Lord. Also of thee I beseech, my true 
 yokefellow, to be helpful to those who are labouring with 
 me in the gospel, with Klimis, and with the rest of my 
 helpers, whose names are written in the book of life. 
 
 Rejoice in our Lord in all time, and again I say, 
 Rejoice. And let your meekness be known unto every 
 man : our Lord is near. For nothing be anxious ; but 
 in all time, with prayer and with supplication, let your 
 requests be made known before Aloha : And the peace 
 of Aloha, which is greater than all knowledge,^ shall 
 keep your hearts and your minds, through Jeshu Meshiha. 
 
 vn. 
 
 Finally, my brethren, those (things) which are true, 
 and those which are honest, and those which are just, 
 and those which are pure, and those which are lovely, 
 and those which are laudable, and those (which are) 
 works of praise and of celebration, these consider. These, 
 which you have learned, and received, and heard, and 
 seen in me, these perform ; and the God of peace will be 
 with you. 
 
 But greatly do I rejoice in our Lord, that you have 
 begun to care (again) for me, as also you were [formerly] 
 careful, but you have not had ability.* But I have not 
 spoken because I have had need ; for I have learned to 
 make sufficient to me that which I have had. I know 
 (how) to be abased, I know also how to abound in all ; 
 and in every thing I am trained with sufficiency and with 
 hunger, with abundance and with destitution [to be 
 satisfied] : for every thing I am empowered through the 
 Meshiha who strengtheneth me. Nevertheless, you have 
 
 * Knowing. * Sufficiency. 
 
TO THE PHILIPISOYEE. 335 
 
 done well to communicate unto my afflictions. Know 
 also, you Philipisoyee, that in the commencement of the 
 gospel, when I went forth from Makedunia, not one of 
 the churches communicated to me in the account of 
 receiving and giving, but you only. For also to Thes- 
 salonika one time and twice to my necessity you sent. 
 Not because I seek the gift, but T seek that fruit may 
 multiply unto you. But I have received every thing, I 
 abound, and am full ; and I have accepted all that you 
 sent me by Epaphroditos, a sweet fragrance and a sacri- 
 fice, acceptable, which pleaseth Aloha. And my God shall 
 supply all your necessity, according to his riches in the 
 glory of Jeshu Meshiha. To Aloha our Father be praise 
 and glory to the age of ages. Amen. 
 
 Ask for the peace of all the saints who are in Jeshu 
 the Meshiha. The brethren who are with me ask for 
 your peace. All the saints ask for your peace, especially 
 those who are of the house of Caesar. 
 
 The grace of our Lord Jeshu the Meshiha be with you 
 all. Amen. 
 
 Finished is the Epistle to the Philipisoyee, which was 
 written from Ruma, and sent by the hands of 
 Epaphroditos. 
 
EPISTLE TO THE KULOSOYEE. 
 
 I. 
 
 Paulos, an apostle of Jesliu the Meshiha by the will 
 of Aloha, and the brother Timotheos, to those who are 
 in Kulosos, the holy brethren and believers in Jeshu 
 Meshiha : peace be with you, and grace from Aloha our 
 Father. We give thanks to Aloha the Father of our 
 Lord Jeshu Meshiha in all time, and pray on your 
 behalf, even from our hearing of your faith in Jeshu 
 Meshiha, and of your love to all the saints ; for the hope 
 which is kept for you in heaven, which at the first you 
 heard through the word of the truth of the gospel, which 
 is preached to you, as also to all the world, and increas- 
 eth and giveth fruits, as also in you from the day that 
 you heard, and knew the grace of Aloha in truth, as you 
 learned from Epaphra our beloved companion, who is 
 himself for you a faithful minister of the Meshiha, and 
 who hath made known to us your love, which is in the 
 Spirit. 
 
 11. 
 
 On account of this also we, from the day that we 
 heard, have not ceased to pray for you, and to supplicate 
 that you may be filled with the knowledge of the will of 
 Aloha in all wisdom and in all spiritual understanding. 
 
 
EPISTLE TO THE KULOSOYEE. 337 
 
 and may walk according to that which is just, and may 
 please Aloha in all good works, and may yield fruit, and 
 increase in the knowledge of Aloha ; and in all power be 
 empowered according to the greatness of his glory in all 
 patience and prolongedness of spirit : and with joy may 
 give thanks to Aloha the Father, who hath fitted us for a 
 portion^ of the inheritance of the saints in light, and hath 
 delivered us from the power of darkness, and brought us 
 into the kingdom of his beloved Son, in whom we have 
 redemption and the forgiveness of sins : who is the image 
 of Aloha the unseen,^ and the first-born of all the crea- 
 tures. And by him was every thing created that is in 
 heaven and in earth ; all that is seen, and all that is 
 unseen, whether thrones or dominions, or princes or 
 powers ; all things by his hand and through him were 
 created ; and he is before all, and every thing by him 
 subsisteth. And he is the head of the body of the 
 church, (he) who is the chief and first-born from among 
 the dead, that he should be pre-eminent in all. For in 
 him (the Father) hath willed all fulness to dwell ; and 
 by him to reconcile all things to himself, and to make 
 peace through the blood of his cross, (even) by him, 
 whether they be inhabitants in earth or in heaven. 
 
 III. 
 
 You also, who before were aliens and adversaries in 
 your minds by your evil works, hath he reconciled now 
 in the body of his flesh and through his death, to consti- 
 tute you saints before him without spot and without 
 blame ; if you continue in your faith, your foundation 
 being firm, and be not moved from the hope of the gos- 
 pel which you have heard, and which is proclaimed to 
 
 ^ Or, made us adequate to a portion. ^ Or, Aloha who is not seen. 
 
338 EPISTLE OF PAULOS 
 
 every creature who is under heaven, of which I, Paulos, 
 am made a minister. I rejoice in the sufferings which 
 are on your account, and fulfil the void of the afflictions 
 of the Meshiha in my flesh for the sake of his body, 
 which is the church ; of which I am made a minister 
 according to the dispensation of Aloha, which was given 
 to me for you, to accomplish the word of Aloha ; that 
 mystery which was hidden from ages and generations, but 
 now hath been revealed unto his saints. To whom Aloha 
 hath willed to make known what is the opulence of the 
 glory of this mystery among the Gentiles ; which is. The 
 Meshiha, who in you (is) the hope of glory ; whom we 
 proclaim, and (concerning whom) we teach and inform 
 every man in all wisdom, that we may present every man 
 perfect in Jeshu Meshiha ; for which also I labour and 
 contend, according to the help of the power which is 
 given to me. 
 
 But I wish you to know what an agony I have for you 
 and for those who are in Laodikia, and for the rest who 
 have not seen my person in the flesh ; that their hearts 
 may be comforted, and that they may approach in love 
 to all the riches of assurance, and to the understanding 
 of the knowledge of the mystery of Aloha the Father and 
 of the Meshiha, in whom are hidden all the treasures of 
 wisdom and of knowledge. But this I say. Let no man 
 deceive you with the persuasion of words. For though 
 in the flesh I am far from you, yet in the spirit I am 
 with you ; and I rejoice to behold your order, and the 
 firmness of your faith in the Meshiha. 
 
 IV. 
 
 As, then, you have received Jeshu Meshiha our Lord, 
 (so) in him walk, your roots strengthened,^ and you 
 
 ^ Or, confirmed. 
 
TO THE KULOSOYEE. 339 
 
 builded in him, and established in that faith which you 
 have learned, that you may abound therein with thanks- 
 giving. Beware lest any man strip you by philosophy 
 and by vain deceit, according to the teaching of men, 
 and according to the principles of the world, and not 
 according to the Meshiha, in whom dwelleth all the ful- 
 ness of the Godhead bodily. And in him also you are 
 complete ; for he is the head of all principalities and 
 powers. And in him you have been circumcised with 
 the circumcision which is not with hands, by the putting 
 away of the flesh of sins, (even) by the circumcision of the 
 Meshiha. And you have been buried with him by bap- 
 tism, and in him have risen with him, who have believed 
 in the power of Aloha who raised him from among the 
 dead. And you who were dead in your sins, and in the 
 uncircumcision of your flesh, he hath made alive with 
 him, and forgiven us all our sins ; and hath blotted out in 
 his mandates the writing of our debts that was against 
 us, and hath taken it from the midst, and affixed it to 
 his cross ; and by the yielding up of his body he hath 
 prostrated principalities and powers, and hath shamed 
 them openly by himself. 
 
 V. 
 
 Let no man therefore judge you in meat and in drink, 
 or in the distinctions of festivals, and of new moons, and 
 of shabeths,^ which are shadows of those to come, but 
 the body is the Meshiha. And lest any man wish by 
 abasement of mind to fetter you to be subject to the wor- 
 ship of angels, intruding ^ upon that which he hath not 
 seen, and vainly inflated in his fleshly mind; and not 
 holding the Head, from whom all the body is composed and 
 constituted in joints and limbs, and increaseth (with) the 
 
 * Or, weeks. ^ Or, adventuring ; perhaps better, presuming. 
 
 Q. 2 
 
340 
 
 EPISTLE OF PAULOS 
 
 increase of Aloha. For if you are dead with the Meshiha 
 from the principles of the world, why as if you lived in 
 the world are you judged ? as that ^ you are not to 
 touch, nor to taste, nor to handle? For these are of 
 perishable use, and are ordinances and doctrines of men ; 
 and appear to have in them a reason of wisdom, with the 
 look of humility and the fear of Aloha, (as) not sparing 
 the body, (yet) not in that which is (really) of value, but 
 in those (things) whose use pertains to the flesh. 
 
 VI. 
 
 If, then, you have risen with the Meshiha, seek (the 
 reahties) which are on high, where the Meshiha sitteth 
 at the right hand of Aloha. Think of that which is on 
 high, and not of that on earth. For you are dead, and 
 your life is hid with the Meshiha in Aloha ; and when the 
 Meshiha, who is our life, shall be manifested, then also 
 will you be manifested with him in glory. Put to death, 
 then, your members that are upon the earth : fornica- 
 tion, uncleanness, and passions, and evil desires, and 
 covetousness, which itself is idolatry. For on account 
 of these cometh the anger of Aloha upon the sons of 
 disobedience.^ In these also you walked aforetime, 
 when you were conversant in them. But now cease you 
 from all these ; anger, wrath, malice, reviling, impure 
 speech : and lie not one to another, but put off the old 
 man with all his manners, and wear the new, who is 
 renovated by knowledge in the image of his Creator, 
 where there is not Jihudoya and Aramoya, nor circumci- 
 sion and uncircumcision, nor Javanoya and Barbaroya, 
 nor slave and freeman, but the Meshiha is all and in all. 
 Wear, therefore, as the chosen of Aloha, saints and 
 
 • Lam. scilicet. ' Or, perverseness. 
 
TO THE KULOSOYEE. 341 
 
 beloved, compassions and tenderness, and benignity, and 
 lowliness of mind, and composure, and patience. And 
 bear with one another, and forgive one another, if any 
 man have a complaint against his neighbour ; even as the 
 Meshiha hath forgiven you, so also forgive ; and with all 
 these charity, which is the girdle of perfection. And let 
 the peace of the Meshiha direct your hearts, for to it you 
 have been called in one body; and give thanks to the 
 Meshiha, whose word shall dwell in you abundantly, in 
 all wisdom. And teach and admonish yourselves in 
 psalms and in hymns and in songs of the Spirit, and 
 with grace sing with your hearts unto Aloha. And 
 whatsoever you do, either in word or work, do (it) in the 
 name of our Lord Jeshu Meshiha, and with thanksgiving 
 through him unto Aloha the Father. 
 
 VII. 
 
 Wives, be subject to your husbands, as it is right in 
 the Meshiha. Men, love your wives, and be not bitter 
 against them. Children, obey your parents in every 
 thing, for so it is pleasing before our Lord. Fathers, 
 exasperate not your children, that they be not discou- 
 raged. Servants, obey in every thing your masters 
 according to the flesh, not in the sight of the eye (only), 
 as those who please men, but from a simple heart, and 
 in the fear of the Lord. And all that you do, from all 
 your heart do (it), as to our Lord, and not as to men; 
 And know that from our Lord you receive the reward in 
 the inheritance ; for the Lord the Meshiha you serve. 
 But he who injureth is recompensed as he had injured, 
 and there is no acceptance of persons.^ Masters, do 
 equity and justice to your servants, knowing that you 
 
 * Fareg. 
 
342 EPISTLE OF PAULOS 
 
 also have a Master in heaven. In prayer be constant, 
 and be watchful in it, and (in) giving thanks ; praying 
 also for us, that Aloha may open to us the gate of the 
 word, to speak the mystery of the Meshiha, for the sake 
 of which I am bound, that I may fully make it manifest, 
 as it behoveth me. In wisdom walk towards the out-, 
 ward ones, and redeem your opportunity. And let your 
 speech at all time be with grace as sprinkled^ with 
 salt, each one knowing how it becometh him to return 
 the answer. What concerneth me will Tykikos, a beloved 
 brother and faithful minister, and our companion in the 
 Lord, make known to you : whom I have sent to you for 
 this, that he may know how it is with you, and may 
 comfort your hearts ; with Onesimos, the faithful and 
 beloved brother who is of you. These will make you 
 know what concerneth us. Aristarchos, a captive with 
 me, asketh for your peace, and Markos, the nephew ^ of 
 Bar Naba, regarding whom you are directed, that if he 
 come to you, receive him, and Jeshu who is called Jus- 
 tos : these are of the circumcision, and these only have 
 helped me in the kingdom of Aloha, and these have been 
 a consolation to me. Epaphra, who is of you, asketh 
 for your peace ; a servant of the Meshiha, who is always 
 labouring on your behalf in prayer, that you may stand 
 perfect and complete in all the will of Aloha. For I 
 testify of him that he hath a great zeal for you and for 
 those in Laodikia and in Iropolis. Lukos our beloved 
 physician, and Dima, ask for your peace. Ask the peace 
 of the brethren who are in Laodikia, and of Nymfa, and 
 of the church which is in his house. And when this 
 epistle shall have been read to you, cause it also to be 
 read in the church of the Laodikoyee ; and that which is 
 written from the Laodikoyee, -read you it. And say to 
 
 • R. ^Jadak, aspers'it. ^ Bar-dodeh, "uncle's son." 
 
TO THE KULOSOYEE. 343 
 
 Arkipos, Be vigilant in the ministry which thou hast 
 received in our Lord, that thou fulfil it. 
 
 This salutation 2 with the hand of me, Paulos. Re- 
 member my bonds. Grace be with you. Amen. 
 
 Finished is the Epistle to the Kulosoyee, which was 
 written from Ruma, and sent by the hands of 
 Tykikos. 
 
 * (Shaloma. 
 
THE 
 
 FIRST EPISTLE OF PAULOS TO THE 
 THESALONIKOYEE. 
 
 I. 
 
 Patjlos, and Sylvanos, and Timotheos, to the church of 
 the Thesalonikoyee which (is) in Aloha the Father, and 
 in our Lord Jeshu Meshiha. Grace be with you and 
 peace. We give thanks to Aloha at all time for you all, 
 and are mindful of you in our prayers constantly, and 
 remember before Aloha the Father the works of your 
 faith, and the labour of your love, and the perseverance 
 of your hope, which is in our Lord Jeshu Meshiha. 
 For we know your election, my brethren, beloved of 
 Aloha, because our preaching was not in words only with 
 you, but with power, and with the Spirit of HoUuess, and 
 with the persuasion of truth. Also you know how we 
 were among you, on account of you ; and you became 
 imitators of us and of our Lord, and you received the 
 word in great affliction, and with the joy of the Spirit of 
 Holiness, and became an example to all the believers who 
 are in Makedunia and in Akaia. For from you was 
 made to be heard the word of our Lord, not only in Ma- 
 kedunia and in Akaia, but in every place your faith 
 which is in Aloha was made to be heard, so that we have 
 no need to say of you any thing. For they learned what 
 an entrance we had unto you, and how you turned to 
 Aloha, from the fear of idols, to worship Aloha the living 
 and the true ; awaiting his Son from heaven, Jeshu him- 
 
FIRST EPISTLE TO THE THESALONIKOYEE. 345 
 
 self, whom he raised from among the dead, and who 
 tlelivered us from the wrath that cometh. 
 
 And you know, my brethren, that our entrance unto 
 you was not in vain, but having suffered before and been 
 shamefully treated, as you know, in PhiHpos, and then 
 (even) in great conflict we spoke with you with the con- 
 fidence of our God the gospel of the Meshiha. For our 
 exhortation was not from deceit, nor from uncleanness, 
 nor from guile ; but as approved of Aloha to be intrusted 
 with his gospel, so speaking as not to please men, but 
 Aloha who trieth our hearts. For never have we used 
 flattering speech, as you know, nor for an occasion of 
 covetousness, Aloha witnesseth. Neither have we sought 
 glory from men, either from you or from others, though 
 we could have been honoured ones, as the apostles of the 
 Meshiha ; but we were humble among you, and, as a 
 nurse who loveth her children, so also we loved, and 
 were desirous to impart to you, not only the gospel 
 of Aloha, but also our life, because we loved you. Re- 
 member, therefore, my brethren, how we laboured and 
 toiled in the work of our hands by night and by day, 
 that we might not be a burden on one of you. You wit- 
 ness and Aloha, how we preached to you the gospel of 
 Aloha, purely and justly, and were without blame with all 
 the faithful. As you know how every one of you, as a 
 father his children, we exhorted, and spoke with your 
 hearts ; and (now) we testify to you how you should 
 walk worthy of Aloha himself who hath called you to his 
 kingdom and to his glory. 
 
 II. 
 
 Wherefore we also give thanks constantly unto 
 
 Aloha, that the word of Aloha which you received from 
 
 us, was not as the word of man (that) you received (it), 
 
 but, as it is truly, the word of Aloha, which in operation 
 
 Q 5 
 
346 tIRST tPlSTLE O^ PAULOS 
 
 worketh (alike) in you and in all them who believe. But 
 you, my brethren, have become like the churches of 
 Aloha which are in Jihud, who are in Jeshu Meshiha, 
 because you likewise suffer^ from your fellow-country- 
 men,2 as they also from the Jihudoyee ; who killed our 
 Lord Jeshu Meshiha, and the prophets who were of them, 
 and ourselves have persecuted, and Aloha have not 
 pleased, and have acted adversely to all men ; who forbid 
 us to speak with the Gentiles that they might be saved ; 
 to fill up their sins for all time : but upon them cometh 
 the wrath unto the end ! 
 
 III. 
 
 But we, my brethren, having been bereaved-ones of 
 you the time of an hour, as to our presence,^ but not in 
 our heart, have been the more solicitous to see your 
 faces with great love, and have wished to come to you, 
 (even) I, Paulos, one time and two ; but Satana hindered 
 me. For what is our hope and our joy, and the crown 
 of our glorying, but you, before our Lord Jeshu at his 
 coming ? For you are our glory and our joy. And be- 
 cause we could not endure, we were willing to be left at 
 Athinos alone, and to send to you Timotheos our brother, 
 a minister of Aloha and our helper in the gospel of the 
 Meshiha, to fortify you, and inquire of you concerning 
 your faith, that none of you should be slain through 
 these afflictions ; for you know that to this we are set. 
 For while also we were with you, we foretold you that 
 we were to be afflicted, as you know that it hath been. 
 On account of this also, I, not enduring until I had sent to 
 know your faith, lest the tempter should tempt you, and 
 we should have laboured in vain ; but now when Timo- 
 theos came to us from among you, and gave us intelli- 
 gence of your faith and of your love, and that you have 
 
 ^ Bear, sustain. ^ Sons of your tribe. ' In our faces. 
 
TO THE THESALONIKOYEE. 347 
 
 a good remembrance of us in every season, and desire to 
 see us as we also (to see) you ; on this account we were 
 comforted in you, my brethren, in all our anxieties and 
 our afflictions because of your faith. And now we live, 
 if you are established in our Lord. For what thanks- 
 giving can we render on account of you to Aloha, over 
 all the joy with which we rejoice on your behalf, unless 
 before Aloha we suppUcate exceedingly by night and by 
 day to see your faces, and to perfect what is wanting to 
 your faith ? But Aloha himself, the Father of our Lord 
 Jeshu Meshiha, will make straight our way to you, and 
 he will cause your love to increase to one another, and to 
 every man, even as we love you ; and will establish your 
 hearts without blame in holiness, before Aloha our 
 Father, at the advent of our Lord Jeshu Meshiha with all 
 his saints. 
 
 IV. 
 
 Hence then, my brethren, we pray of you, and beseech 
 of you by our Lord Jeshu, that as you have received of us 
 how it behoveth you to walk and to please Aloha, the 
 more to increase. For you know those precepts we gave 
 to you in our Lord Jeshu Meshiha. For this is the will 
 of Aloha, your sanctification ; and that you be distant 
 from all fornication ; and that every man of you know to 
 possess his vessel in sanctification and in honour, and not 
 in the passions of concupiscence, as the rest of the Gen^ 
 tiles who know not Aloha. And that you dare not 
 transgress, and defraud the one man his brother in this 
 matter, because our Lord is the avenger of all these, as 
 we have also before told you and testified. For Aloha 
 hath not called us to uncleanness, but unto sanctification., 
 Therefore, whoever despiseth, not man he despiseth, but 
 Aloha, who hath ingiven you his Holy Spirit.* 
 * Da-yahab beciin. 
 
348 FIRST EPISTLE OF PAULOS 
 
 But concerning the love of the brethren, you need not 
 (that I) write to yon ; for you yourselves are taught of 
 Aloha to love one another. And so do you to all the 
 brethren who are in all Makedunia ; but I beseech of you, 
 my brethren, to excel [therein]. And study to be quiet, 
 and be occupied with your own employments, and work 
 with your hands, as we have admonished you ; that you 
 may walk becomingly towards the outward-ones, and of 
 man you may not need. 
 
 But I wish you to know, my brethren, that for those 
 who are asleep you should not have sorrow, as the rest of 
 men, who have no hope. For if we believe that Jeshu 
 died and arose, so also Aloha those who have slept in 
 Jeshu will bring with him. But this we say to you 
 by the word of our Lord, that we who [may be] remain- 
 ing at the coming of our Lord, [we] who [then may] 
 live, will not precede those who have slept. For our 
 Lord himself with the mandate, and with the voice of the 
 chief of angels, and with the trumpet of Aloha, will come 
 down from heaven, and the dead who are in the Meshiha 
 will arise first ; and then we who remaining [may be] 
 alive, shall be rapt with them together in clouds, to the 
 meeting of our Lord in the expanse ; ^ and so always 
 with our Lord shall we be. Wherefore comfort one 
 another with these words. 
 
 But of the times and the seasons, my brethren, you 
 need not that I write to you ; for you truly know that 
 the day of our Lord as a thief in the night so cometh* 
 While they shall be saying. Peace and tranquillity, then 
 Hnawares will destruction arise against them, as distress 
 upon the child -bearer, and they shall not escape. But 
 
 ^ Or, in heaven, as aar^ d?;^, may be understood. Compare 
 
 SCHLEUSKER, Sul) UOCg, No. 2. 
 
TO THE THESALONIKOYEE. 349 
 
 you, my brethren, are not in darkness, that that day as 
 a thief should overtake you. For all of you are sons 
 of light, and sons of the day ; and are not sons of tlie 
 night, nor sons of darkness. Sleep we not, therefore, as 
 the rest ; but be wakeful and sober. For they who sleep, 
 in the night sleep ; and they who are drunken, in the 
 night are drunken. But we who are sons of the day 
 must be wakeful in our minds, and wear the mail-coat ^ 
 of faith and of love, and put on the helmet of the hope 
 of salvation. For Aloha hath not appointed us to wrath, 
 but to the possession of salvation in our Lord Jeshu 
 Meshiha, who died on our behalf, that, whether we wake 
 or sleep, together with him we may live. Wherefore 
 comfort one another, and edify one another, as also 
 you do. 
 
 VI. 
 
 But I entreat of you, my brethren, to know them who 
 labour among you, and stand before your faces teaching 
 you, that they be esteemed by you in abundant love ; 
 and on account of their work be at peace with them. 
 And I entreat of you, my brethren, (to) admonish the 
 offenders, and encourage the little of soul, and bear the 
 burden of the weak, and prolong your spirit toward every 
 man. And beware, lest any of you evil render for evil ; 
 but always follow after (those things which are) good 
 (pi.) toward one another, and toward every man. Be 
 joyful always, and pray without ceasing, and in every 
 thing give thanks ; for this is the will of Aloha in Jeshu 
 Meshiha concerning you. The Spirit quench not. Pro- 
 phecy do not despise. Prove every thing, and what is 
 good retain. And from every evil thing '' flee. But the 
 God of peace himself will sanctify perfectly all of you ; 
 
 ^ Sheryono. Heb. Shiryon. " Or, affair, business. 
 
350 FIRST EPISTLE TO THE THESALONIKOYEE. 
 
 and your whole spirit, and your soul, and your body will 
 he keep without fault, to the coming of our Lord Jeshu 
 Meshiha. Faithful is he who hath called you, who himself 
 will do it ! My brethren, pray for us. Ask the peace of 
 all our brethren, with the holy kiss. I adjure you, by 
 our Lord, that this epistle be read to all the holy brethren. 
 The grace of our Lord Jeshu Meshiha be with you. 
 Amen. 
 
 Finished is the First Epistle to the Thesalonikoyee, which 
 was written from Athines, and sent by the hands of 
 Timotheos. 
 
 ^ 
 
SECOND EPISTLE OF PAULOS TO THE 
 THESALONIKOYEE. 
 
 Paulos, and Sylvanos, and Timotheos, to the church 
 of the Thesalonikoyee, which is in Aloha our Father, and 
 our Lord Jeshu Meshiha. Grace be with you, and peace, 
 from Aloha our Father, and from our Lord Jeshu Me- 
 shiha. To give thanks we owe to Aloha at all time on 
 behalf of you, my brethren, as it is proper ; because your 
 faith greatly increaseth, and the love of you all, of every 
 man toward his neighbour, enlargeth ; as that we also 
 boast of you in the churches of Aloha, of your faith and 
 of your patience, in all your persecution and your afflic- 
 tion which you endure ; for a demonstration of the just 
 judgment of Aloha, that you may be [seen to be] worthy 
 of his kingdom, for the sake of which you suffer ; and 
 whether it is (not) righteous to render afflictions to them 
 who afflict you. And you who are afflicted will he save ^ 
 with us, at the revelation of our Lord Jeshu Meshiha 
 from heaven, with the host ^ of his angels, when he exe- 
 cuteth the punishment, with burning of fire, on them who 
 have not known Aloha, and on them who have not 
 acknowledged the gospel of our Lord Jeshu Meshiha. 
 For these in the judgment will be punished (with) the 
 perdition of eternity, from the presence of our Lord, and 
 from the glory of his power ; when he cometh to be glo- 
 rified in his saints, and to show his wonders in his faith- 
 
 ^ Or, make alive. ^ Or, force ; chailo, " powerful array.'* 
 
352 SECOND EPISTLE OF PATJLOS 
 
 ful ones, that our testimony that was concerning you may 
 be beUeved in that day. On account of this at all time 
 pray we for you, that Aloha may make you meet for your 
 calling, and complete in you all the will of good (things), 
 and the operations of faith with power ; that the name of 
 our Lord Jeshu Meshiha may be glorified in you, and you 
 also in him, according to the grace of Aloha and our Lord 
 Jeshu Meshiha. 
 
 But we beseech of you, my brethren, as it regards the 
 coming of our Lord Jeshu Meshiha, and our assemblage 
 with him, that you be not soon moved in your minds, nor 
 perturbed, nor by word, nor by spirit, nor by letter, 
 which (may be) as (if it were) from us, that. Behold, the 
 day of our Lord cometh ! Let no one deceive you by 
 any one of the methods,^ because unless there shall come 
 first the rebellion,"* and there be revealed the man of sin, 
 the son of perdition ; He who is the adversary, and is 
 exalted over all who is called God and Venerable ; so 
 that also in the temple of Aloha as Aloha he will sit, 
 and will make manifest of himself as that he is Aloha. 
 Do you not remember, that, when I was with you, these 
 I told you? And now you know what [with]holdeth, 
 that he may be revealed in his time. For the mystery of 
 iniquity already beginneth to be efiective ; only if that 
 which now holdeth be taken from the midst, then will be 
 revealed that evil one, whom our Lord Jeshu will con- 
 sume by the spirit of his mouth, and will abolish by the 
 revelation of his advent. For the coming of that (wicked 
 one) is the working of Satana, with all power, and (with) 
 signs and false miracles, and with all unrighteous decep- 
 tion which is done in them who perish, because they havtf 
 not received the love of the truth by which they might 
 have been saved. Wherefore Aloha will send them the 
 
 ^ Or, schemes. * Mardutho. 
 
 { 
 i 
 
TO THE THESALONIKOYEE. 353 
 
 working of deception, that they will believe the lie, and 
 all of them will be judged who have not beheved in the 
 truth, but have had pleasure in unrighteousness. 
 
 But we are bound to give thanks unto Aloha at all 
 time for you, our brethren, beloved in our Lord, because 
 Aloha hath chosen you from the beginning unto salva- 
 tion, by sanctification of the Spirit, and by the belief of 
 the truth. For unto these Aloha called you by our 
 preaching, that you should be the glory of our Lord 
 Jeshu Meshiha. Wherefore, my brethren, stand fast, and 
 persevere in the precepts ^ which you have been taught, 
 whether by word, or by our epistle. But our Lord Jeshu 
 Meshiha himself, and Aloha our Father, who hath loved 
 us, and given us everlasting consolation,^ and a good 
 hope through grace, will comfort your hearts, and estab- 
 lish in every word and in every work of good. 
 
 Henceforth, my brethren, pray for us, that the word of 
 our Lord may run and be glorified in every place, as 
 among you. And that we may be delivered from wicked 
 men and perverse ; for every man hath not faith. But 
 the Lord is faithful, who will keep you and deliver you 
 from evil. But we confide concerning you in our Lord, 
 that what we have commanded you, you have done, and 
 also are doing. And our Lord will direct your hearts to 
 the love of Aloha, and to the patience of the Meshiha. 
 
 But we command you, my brethren, in the name of 
 our Lord Jeshu Meshiha, that you remove from every 
 brother who walketh wickedly, and not according to the 
 precepts which he hath received from us. For you know 
 how it behoveth to imitate us who walked not wickedly 
 among you. Neither did we eat bread for nothing from 
 any one of you ; but with labour and weariness by night 
 and by day we wrought, that upon no one of you we 
 
 ^ Bepukdonee* * Or, the consolation of eternity. 
 
354 SECOND EPISTLE TO THE THESALONIKOYEE. 
 
 might be burdensome. Not because we had not power, 
 but because in ourselves we would give you an example, 
 that you may imitate us. For while we were with you, 
 this we commanded you, that every one who willeth not 
 to work, neither should he eat. For we hear that there 
 are some among you who walk wickedly, and nothing 
 work, unless vain things. But these we command, and 
 entreat of them by our Lord Jeshu Meshiha, that with 
 quietness they work, and eat their (own) bread. But 
 you, my brethren, be not weary in doing what is good. 
 And if any man hearken not to these our words in the 
 epistle, let this be separate from you, and be not mixed 
 with him, that he be shamed. Yet, not as an enemy 
 hold him, but admonish him as a brother. But the Lord 
 of peace himself will give you peace always, in every 
 thing. Our Lord be with you all. 
 
 Salutation,' by the writing of my hand, I, Paulos, 
 have written ; which is the sign in all my epistles, so I 
 write. 
 
 The grace of Jeshu Meshiha be with you all, my 
 brethren. Amen. 
 
 Finished is the Second Epistle to the Thesalonikoyee, 
 which was written from Laodikia of Pisidia, and sent 
 by the hands of Tykikos. 
 
 ' Shaloma. 
 
 '^v^ 
 
FIRST EPISTLE TO TIMOTHEOS. 
 
 I. 
 
 Paulos, an apostle of Jeshu Meshiha, by the com- 
 mandment of Aloha our Saviour, and of Jeshu Meshiha 
 our hope ; to Timotheos, my true son in tlie faith : grace 
 and mercy and peace from Aloha our Father and Jeshu 
 Meshiha our Lord. 
 
 I requested of thee, when I would go into Makedunia, 
 to remain at Ephesos, and instruct certain men that they 
 teach not various doctrines, nor throw themselves (away) 
 upon stories and tales of generations which have no end,^ 
 (but) which rather subserve contentions, and not edifica- 
 tion in the faith of Aloha. But the end^ of the com- 
 mandment is love, from a pure heart, and from a good 
 conscience, and fiom genuine faith. And from them 
 that have erred, and have declined to vain words, seeking 
 to become teachers of the law, while they understand 
 not what they speak, nor that concerning which they 
 contend. But we know that the law is good, if a man 
 according to the law ^ converse in it ; knowing that 
 against the righteous the law is not set, but against the 
 evil, and rebels, and the wicked, and sinners, and the 
 dishonest, and those who are not pure, and those who 
 strike their fathers, and those who strike their mothers, 
 and murderers, and fornicators, and liers with men, and 
 
 ^ Soko, " design or scope." ^ Or, as of the law. 
 
356 FIRST EPISTLE OF PAULOS 
 
 stealers of the free, and liars, and doers against an oath, 
 and whatever (else) is opposed to the healthful doctrine 
 of the gospel of the glory of the blessed Aloha, with 
 which I have been intrusted. And I thank him who 
 hath empowered me, our Lord Jeshu Meshiha, who ac- 
 counted me faithful, and constituted me his minister ; 
 me, who before was a blasphemer, and a persecutor, and 
 injurious ; but I received mercy, because while ignorant I 
 did it, without faith. But in me hath abounded the grace 
 of our Lord, and faith and love which are in Jeshu Me- 
 shiha. Faithful is the word, and worthy of reception, 
 that Jeshu the Meshiha came into the world to save sin- 
 ners, of whom I am first. But for this he had compas- 
 sion upon me, that in me first Jeshu Meshiha might 
 show all long-suffering, as an exhibition ^ for them who 
 should believe in him unto everlasting life. But to the 
 King who is eternal, incorruptible, and unseen, who 
 is one Aloha, be honour and glory for ever and ever. 
 Amen. 
 
 This commandment I commit to thee, my son Timo- 
 theos, according to the early* prophecies which were 
 concerning thee, that thou mayest war through them 
 this good warfare with faith and with a good conscience. 
 For those who this have put away from them of faith 
 have been emptied ; as Hymeneos and Alexandros, whom 
 I have delivered to Satana, that they may not blaspheme. 
 
 II. 
 
 I REQUIRE^ then from thee, that, before every thing, 
 supphcation be offered to Aloha, and prayer and inter- 
 cession and thanksgiving for all men ; for kings and 
 princes,® that an habitation quiet and tranquil we may 
 inhabit in all the fear of Aloha and purity. For this is 
 
 ^ Or, spectacle. * Or, first. 
 
 ^ Bxno, " I request, entreat." ^ Or, great ones, rurbonee. 
 
TO TIMOTHEOS. 357 
 
 good and acceptable before Aloha our Saviour ; who 
 willeth that all men should be saved, and turn to the 
 knowledge of the truth. For one is Aloha, and one is 
 the Mediator of Aloha and of men ; the man Jeshu Me- 
 shiha, who gave himself a ransom for every man ; a tes- 
 timony which Cometh in its time, of which I am consti- 
 tuted an herald and an apostle, — I say the truth and lie 
 not, — to be a teacher of the nations in the faith of the 
 truth. I wish then for men to pray in every place, uplift- 
 ing their hands purely and without wrath and without dis- 
 putations. So also let women with decorous simplicity 
 of apparel, with modesty and with chastity, adorn them- 
 selves, not with braidings, and with gold, and with 
 pearls, and with fine vestments, but with good works, as 
 becometh women who profess the fear of Aloha. Let 
 the wife in quietude learn with all submission : for unto 
 the wife to teach ^ I permit not, neither to be authorita- 
 tive ^ over the husband, but to be in quietude. For 
 Adam was formed first, then Hava ; and Adam was not 
 deceived, but the wife was deceived, and transgressed the 
 commandment. But she is saved by her children, if 
 they continue in faith, and in love, and in sanctification, 
 and in chastity. 
 
 III. 
 
 This saying is faithful, that if a man desire the pres- 
 byterate,^ a good work he desireth. But it behoveth 
 that a presbyter be as that blame be not found in him ; 
 and that he be the husband of one wife ; (a man) who 
 is of a vigilant mind, chaste, and orderly, and a lover of 
 guests, and instructful ; and not a transgressor over wine, 
 nor (one) whose hand hastens to strike ; but he is to be 
 gentle and not contentious, nor a lover of money ; and 
 
 ' Lamlophu, to dogmatize. ^ Or, daiing. 
 
 " Kashishutho. 
 
358 
 
 FIRST EPISTLE OF PAULOS 
 
 (onje who) ruleth his house well, holding his children in 
 subjection with all purity. For if his own house he 
 know not to rule well, how is he able to rule the church 
 of Aloha ? Neither shall his discipleship be recent, lest 
 he be hfted up, and fall into the judgment of Satana. 
 But it is needful that he have also a good testimony from 
 those without, that he may not fall into reproach, and 
 into the net of Satana. 
 
 And also the ministers ^ must be pure, not speaking 
 doubly, not inchned to much wine, nor shall they love 
 unclean gains. But they shall hold the mystery of the 
 faith with a pure conscience. And these are to be proved 
 first, and then to minister, being without blame. 
 
 Thus also must the woman be chaste, and they shall 
 be vigilant (in their) minds, and faithful in every 
 thing ; and they shall not be accusers. The ministers ^ 
 shall be (of them) severally who have one wife, and 
 shall rule each his children and his household well. For 
 they who minister well, a good degree acquire for them- 
 selves, and much openness of face in the faith of Jeshu 
 Meshiha. 
 
 These I write to thee, hoping soon to come to thee ; 
 but if I should delay, that thou may est know how to con- 
 verse in the house of Aloha, which is the church of 
 Aloha the Living, the column and foundation of the 
 truth. And truly great is this mystery of righteousness,^ 
 which was revealed in the flesh, and justified by the Spi- 
 rit, and seen of angels, and preached among the peoples, 
 and beheved in the world, and taken up into glory. 
 
 But the Spirit distinctly saith, that in the last times 
 some will remove from the faith, and will go after de- 
 ceiving spirits, and after doctrines of demons. These, 
 with a false appearance, will deceive, speaking a lie, and 
 seared in their conscience, and prohibiting to marry, and 
 * J^Vshamshonee. ^ Kinutho. 
 
TO TIMOTHEOS. 359 
 
 abstaining from meats, which Aloha created to be used 
 with thanksgiving by them who beUeve and know the 
 truth ; because every creature of Aloha is good, and 
 nothing to be abominated, if with thanksgiving it be 
 received ; for it is sanctified by the word of Aloha, and 
 by prayer. These if thou shalt teach thy brethren, a 
 good minister wilt thou be of Jeshu Meshiha, while thou 
 wilt be enlarged with words of faith and of the good 
 doctrine which thou hast learned. But from the foohsh 
 stories of old women abstain ; and exercise thy soul in 
 righteousness. For the exercise of the body a little time 
 profiteth ; but righteousness in every thing profiteth, and 
 hath the promise of the life of this time, and of the 
 future. 
 
 IV. 
 
 Faithful is the saying and worthy is it of reception : 
 for on this account we labour and are reproached, because 
 we hope in Aloha the Living, who is the Saviour of all 
 men, and especially of the believers. These teach and 
 command. And let no man despise thy youth ; but be 
 an example to the behevers in word, and in conduct, and 
 in charity, and in faith, and in purity. Till I come be 
 diUgent in reading, and in prayer, and in teaching. Neg- 
 lect not the gift that is in thee, which was given thee 
 with prophecy, and the hand-laying^ of the presbytery. 
 In these meditate, and in them be, that it may be known 
 to every man that thou goest onward. And take heed to 
 thyself, and to thy doctrine, and persevere in them ; for 
 while these thou doest, thyself wilt thou save, and them 
 who hear thee. 
 
 An elder do not reprimand, but persuade him as a 
 father, and those who are young as thy brethren, and 
 the elderly women as mothers, and those who are young 
 
 ' Sim-yado, 
 
360 FIRST EPISTLE OF PAULOS 
 
 as thy sisters, with all purity. The widows honour, 
 them who are widows in truth. And if there be a widow 
 who hath children, or children's children, let them learn 
 first to do justly for their families, and to repay the debts 
 (owing) to their parents ; for this is acceptable before 
 Aloha. But she who is truly a widow and solitary (is 
 one) whose hope is in Aloha, and who persevereth in 
 prayer and in supplication by night and by day. But 
 she who serveth pleasure is dead while she liveth. These 
 things prescribe to them, that they be without blame. 
 For if a man hath not care of them who are his own, 
 and especially of them who are children of the house- 
 hold of faith, he hath denied the faith, and is worse 
 than those who believe not. Elect, then, the widow 
 who is not less than sixty years, \<?ho hath had one 
 husband, and who hath the testimony of good works : 
 if she have brought up children, if she have received 
 guests, if she have washed the feet of the saints, 
 if she have cheered the afflicted, if she have walked in 
 every gracious work. But from tbe widows who are 
 young, withhold (the election) ; for these become schis- 
 matical * against the Meshiha, and seek to marry, and 
 their condemnation is confirmed, because they have re- 
 jected their first fidelity. They also learn idleness, wan- 
 dering from house to house ; and not only idleness, but 
 also to multiply words, and to follow vain (pursuits), and 
 to speak things which they ought not. I will therefore 
 that those who are young should marry, and bear children, 
 and conduct their households, and not give to the adver- 
 sary any occasion to revile. For already have some 
 begun to turn aside after Satana. 
 
 If any believing man or believing woman have widows, 
 let them support them, that they may not be burden- 
 
 * Meistarin, partic. Ethpa. of Tsero, Scidit, dilaceravit. 
 
 % 
 
TO TIMOTHEOS. 361 
 
 some on the cliurch, that they who are widows indeed 
 may have sufficient. 
 
 Those presbyters who well conduct themselves^ shall 
 be worthy of double honour, especially they who labour 
 in the word and in doctrine. For the scripture saith. 
 Thou shalt not muzzle the ox in the treading out ; and, 
 Worthy is the labourer of his hire. 
 
 Against a presbyter an accusation receive not, except 
 on the mouth of two or three witnesses. 
 
 Those who sin before all men reprove, that the rest 
 may be afraid. 
 
 I attest thee before Aloha and our Lord Jeshu Me- 
 shiha and his elect angels, that thou keep these, (pre- 
 cepts,) and let not thy mind be pre-occupied by any 
 thing, and do nothing with acceptance of persons. 
 
 The hand suddenly on any man lay not, neither parti- 
 cipate in others' sins. Keep thyself in purity. And 
 henceforth water drink not, but wine a little drink, 
 on account of thy stomach, and on account of thy 
 constant infirmities. 
 
 V. 
 
 There are men whose sins are known, and they pre- 
 cede them to the place of judgment ; and there are 
 whose (sins) go after them. So also good men are 
 known ; and those who are otherwise cannot be hid. 
 
 Let those who are under the yoke of servitude hold 
 their masters in all honour, that the name of Aloha and 
 his doctrine be not blasphemed. But let not those who 
 have believing masters slight them, because they are their 
 brethren ; but serve them the more, because they are 
 believers, and beloved who are refreshed by their minis- 
 try. These things teach and require of them. But if 
 
 ^ D''shaphir methdabrin. 
 R 
 
362 FIRST EPISTLE OF PAULOS 
 
 there be a man who teacheth other doctrine, and wha 
 accedeth not to the healthful words of our Lord Jeshu 
 Meshiha, and to the doctrine of the fear of Aloha, this 
 (is one) who extoUeth himself while knowing nothing, 
 but is infirm with disputation and questioning of words, 
 from which are envy, and contention, and evil speaking, 
 and supposition in the evil mind,^ and conflicts of men 
 whose minds are corrupt and deprived of the truth, and 
 who consider that gain is the fear of Aloha. But thou, 
 remove thyself from them. For our gain is great which 
 is the fear of Aloha, with the use of our sufficiency.' 
 For nothing brought we into the world, and we know 
 that nothing we are able to take from it. Therefore 
 sufficient to us are food and raiment.^ But they who 
 will be rich fall into temptations and snares, and many 
 lusts which befool and injure, and which plunge men 
 into destruction and perdition. For the root of all evil 
 is the love of money ; and there are who have coveted it, 
 and from the faith have erred, and have made themselves 
 enter into many sorrows. But thou, man of God, 
 from these things flee, and follow after righteousness, 
 and after equity, and after faith, and after charity, and 
 after patience, and after meekness. And contend in the 
 good agony of faith, and lay hold of the Hfe which is 
 eternal, unto which thou art called, and hast confessed a 
 good confession before many witnesses. 
 
 VI. 
 
 I ATTEST thee before Aloha, who vivifleth all, and 
 Jeshu Meshiha, who witnessed before Pontius Pilatos the 
 good testimony, that thou keep (this) commandment with- 
 out spot and without blemish, until the manifestation of 
 our Lord Jeshu Meshiha, whom in his time will show 
 
 ^ Masom Vreyono bisho. ' Bachshachtho demesthan. 
 
 ^ Or, covering. 
 
TO TIMOTHEOS. 363 
 
 Aloha the blessed and only Strong One, the King of 
 kings, and Lord of lords ; he who only is incorruptible, 
 and (who) dwelleth in light which no man can approach ; 
 whom no man of men hath seen, nor is able to see : to 
 him be honour and power for ever and ever. Amen. 
 
 The rich of this world instruct, that they be not 
 uplifted in their minds, nor be trustful upon riches 
 which have no security, but upon Aloha the living, who 
 giveth to us all abundantly for our comfort; and that 
 they perform good works, and become rich in well- 
 doings, and be ready to give and to communicate, and 
 lay for themselves a good foundation for that which is to 
 be, that they may lay hold on the true life. 
 
 Timothy, watch over that which is confided to thee, 
 and fly from vain words,^ and the turnings of false know- 
 ledge. For they who pursue it err from the faith. 
 Grace be with thee. Amen. 
 
 Finished is the First Epistle to Timotheos, which was 
 written from Laodikia. 
 
 ' B^noth kolee ser'ikthb, vain voices. 
 
 R 2 
 
THE 
 
 SECOJN^D EPISTLE OE PAULOS TO 
 TIMOTHEOS. 
 
 I. 
 
 Paulos, an apostle of Jeshu Meshiha by tlie will of 
 Aloha, and on account of the promise of life which is in 
 Jeshu Meshiha, to Timotheos my beloved son : grace and 
 mercies and peace from Aloha our Father, and from our 
 Lord Jeshu Meshiha. 
 
 I thank Aloha, whom I serve from my fathers with a 
 pure conscience, that constantly I remember thee in my 
 prayers of the night and of the day ; and have longed to see 
 thee, being mindful of thy tears, that I may be filled with 
 joy : in remembrance of thee (and) of thy true faith which 
 dwelt first in the mother of thy mother Lois, and in thy 
 mother Eunika, and which, I am persuaded, (is) in thee 
 also. On account of this I put thee in mind to keep awake 
 the gift of Aloha, which is in thee by the laymg on of my 
 hands. For Aloha hath not given to us the spirit of 
 fear, but of power and of love and of discipline.^ 
 WHierefore be not thou ashamed of the testimony of our 
 Lord, nor of me his prisoner ; but sustain evil with the 
 gospel, through the power of Aloha, who hath saved us, 
 and called us with an holy calHng ; not according to our 
 works, but according to his will, and that grace of his 
 
 ^ Marathyonuiho. 
 
SECOND EPISTLE TO TIMOTHEOS. 365 
 
 which was given to us in Jeshu Meshiha before the time 
 of the worlds, and is now revealed by the revelation of 
 our Saviour Jeshu Meshiha, who hath abolished death, 
 and hath demonstrated life and incorruption, through the 
 gospel, of which I am appointed an herald and an apostle 
 and a teacher of the nations : on account of which 1 
 suffer these, and am not ashamed. I know in whom I 
 have believed, and am persuaded that there is power in 
 his hands my deposite to keep for me unto that day. 
 
 Let the outhne ^ of sound words be with thee, which 
 thou hast heard from me, with the faith and love 
 which are in Jeshu Meshiha : that good deposite keep 
 through the Spirit of Holiness who dwelleth in us. 
 Know this, that all those of Asia are turned from me, of 
 whom are Phygellos and Harmogenes. Our Lord give 
 mercies to the house of Onesiphoros, who many times 
 hath refreshed me, and of the chains of my bonds hath 
 not been ashamed. But when also he came to Ruma, 
 with diligence he sought me, and found me. Our Lord 
 grant that he may find mercies with our Lord in that 
 day: and how he ministered to me in Ephesos thou 
 especially knowest. 
 
 Thou therefore, my son, be strong in the grace of our 
 Lord Jeshu Meshiha. And those (doctrines) which thou 
 hast heard from me by many witnesses, them commit to 
 faithful men, who are also able to teach others. And 
 endure evils as a good soldier of Jeshu Meshiha. 
 
 IL 
 
 No man serveth as a soldier, and entangleth himself 
 with the affairs of the world, that he might please him 
 who hath chosen him. And if one contendeth, he is not 
 
 ^ Or, model : chauro^ from chor, " to look at with attention, to 
 contemplate." Melee chlimotho may be rendered "healthy words, 
 or wholesome doctrines." 
 
366 SECOND EPISTLE OF PAULOS 
 
 crowned, unless according to his law he contend. It 
 becometh the husbandman who laboureth that he should 
 first eat of his fruits. Understand what I say to thee. 
 Our Lord give thee wisdom in all things. 
 
 Remember Jeshu Meshiha, that he arose from among 
 the dead, he who is of the seed of David, according to 
 my gospel ; for which I endure evils unto bonds, as an 
 evil-doer : but the word of Aloha is not bound. There- 
 fore I endure every thing on account of the elect, that 
 they also may find salvation in Jeshu Meshiha, with the 
 glory that is eternal. 
 Faithful is the word : 
 
 For if we be dead with him. 
 
 With him also we shall live ; 
 
 And if we endure. 
 
 We shall also reign with him ; 
 
 But, if we deny him. 
 
 He also will deny us ! 
 
 And if we believe him not. 
 
 He in his faithfulness abideth ; 
 
 For deny himself he cannot. 
 Of these (truths) remind them, and testify before our 
 Lord, that they contend not with unprofitable words, to 
 the overturning of those who hear them. And be careful 
 to estabhsh thyself perfectly before Aloha, a workman 
 without shame, preaching rightly the word of truth. 
 From vain words which have no utility in them with- 
 draw ; for they add greatly to the wickedness of those 
 who are occupied with them. And their words as an 
 eating cancer will lay hold upon many : but one of them 
 is Hymeneos, and another Philetos, who have erred from 
 the truth, saying, that the resurrection of the dead hath 
 been, and the faith of some overturning. But the true 
 foundation of Aloha standeth; and it hath this signa- 
 ture : And the Lord knoweth them who are his. And, 
 
TO TIMOTHEOS. 367 
 
 Let every one who invoketh the name of the Lord depart 
 from iniquity. 
 
 But in a great house there are not vessels of gold only 
 or of silver, but also of wood, also of clay : of them 
 (some are) to honour, and of them (some) to dishonour. 
 If a man then purify himself from these, he will be a 
 pure vessel unto honour, fitted for the use of his Lord, 
 and prepared for every good work. From all the lusts 
 of youth escape ; and pursue ^ after righteousness, and 
 faith, and charity, and peace, with them who call upon 
 the Lord with a pure heart. From foolish controversies 
 which are without instruction withdraw ; for thou knowest 
 that they beget strifes.^ But a servant of the Lord 
 oweth not to strive,^ but to be gentle towards every man, 
 and teaching, and long-suffering, that he may instruct 
 them who would contend against him with meekness, if 
 by any means Aloha may give them conversion, and they 
 may acknowledge the truth, and be mindful of them- 
 selves, and remove from the snare of Satana, by whom 
 they have been entrapped at his will. 
 
 But know this, that in the last days hard times will 
 come ; and men will be lovers of themselves, and lovers 
 of money, boastful, lofty, blasphemous, to their men 
 not obedient, deniers of grace, impious, calumniators, 
 subjected to lust, brutal, haters of the good, traitors, 
 impetuous,^ puffed up, lovers of lusts rather than the 
 love of Aloha ; having a form of the worship of Aloha, 
 but from the power of Aloha afar off : (them) who are 
 such put from thee. For of them are they who creep 
 into houses, and captivate women who are overladen with 
 sins, and led away by divers lusts ; who, in all time 
 learning, never to the knowledge of the truth are able to 
 come. But as Yonis and Yanbris stood against Musha, 
 
 3 Or, run after. * Fightings. ^ Fight. 
 
 * Or, hasty. 
 
368 SECOND EPISTLE OF PAULOS 
 
 SO also these stand against the truth : men whose under- 
 standing is corrupted, and reprobate from the faith. But 
 they shall not come further, for their folly is known to 
 all men, as also of them it is known. 
 
 III. 
 
 But thou hast followed" my doctrine and my man- 
 ners, and my purpose, and my faith, and my prolonged- 
 ness of mind, and my charity, and my patience, and my 
 persecution, and my sufferings. And thou knowest what 
 things I endured in Antioch, and in Ikonion, and in 
 Lystra, what persecution I endured ; and out of all these 
 my Lord delivered me. But all they who will in the fear 
 of Aloha to live in Jeshu Meshiha, are persecuted. But 
 wicked men and seducers add to their wickedness, 
 deceiving, and being deceived. But abide thou in those 
 things that thou hast learned, and in which thou art 
 confirmed ; for thou knowest from whom thou hast 
 learned : and that from thy chddhood thou hast learned 
 the holy writings, which are able to make thee wise to 
 salvation, through faith which is in Jeshu Meshiha. 
 
 IV. 
 
 For all scripture which from the Spirit is written, is 
 profitable for doctrine, and for rebuke, and for correction, 
 and for instruction ^ which is in righteousness : that the 
 man of God may be perfect unto every good work, and 
 completed. 
 
 I attest thee before Aloha, and our Lord Jeshu 
 Meshiha, who is to judge the living and the dead at thej 
 revelation of his kingdom : preach the word, and stand 
 with diligence in season, and (that) which is not season ; 
 confute, and rebuke with all prolongedness of mind and 
 
 7 Ath ethaith hothar. ^ Or, discipline. 
 
TO TIMOTHEOS. 369 
 
 doctrine. For the time will come, when sound doctrine 
 they will not hear ; but according to their desires will 
 multiply to themselves teachers, in the itching of their 
 hearing. And from the truth they will turn away their 
 ear, but to fables will decline. But watch thou in every 
 thing, and endure evils, and work the work of an evan- 
 gelist, and thy ministry fulfil. But I am sacrificed, and 
 the time when I shall be dissolved cometh. The good 
 agony I have fought, and my running I have completed, 
 and my faith I have kept. And from now there is kept 
 for me the crown of righteousness, which my Lord will 
 give me in that day, because he is a righteous judge ; 
 yet, not only to me, but to all them who love his mani- 
 festation. 
 
 V. 
 
 Be careful to come to me speedily; for Dema hath left 
 me, and hath loved this world, and is gone to Thessa- 
 lonika ; Krispos to Galatia, Titos to Dalmatia ; Luka 
 only is with me. Take Markos and bring him with thee ; 
 for helpful to me is he in th.e ministry. But Tykikos 
 have I sent to Ephesos. The case (for) books which I 
 left at Troas with Karpos, when thou comest bring, and 
 the books, and especially the roll of parchments. Alex- 
 ander the brass-worker many evils hath showed me : our 
 Lord awardeth to him according to his deeds. But be 
 thou also aware of him, for he is much uplifted against 
 our words. In the first defence no man was with me, 
 but all of them left me. May this not be reckoned to 
 them ! But my Lord stood with me, that by me the 
 preaching might be fulfilled, and (that) all the Gentiles 
 might hear : and I was deHvered from the mouth of the 
 lion. And my Lord will deliver me from every evil work, 
 and will save me into his kingdom, which is in heaven. 
 To Him be glory for ever and ever. Amen. 
 R 5 
 
370 SECOND EPISTLE TO TIMOTHEOS. 
 
 Give salutation to Priskela, and to Akilos, and to the 
 house of Onesiphoros. Erastos remains at Kurinthos ; 
 but Trophimos I left ill in Miletos the city. Be careful 
 to come before winter. Ebulos and Pudis, and Linos, 
 and Klaudia, and all the brethren, ask for your peace. 
 Our Lord Jeshu Meshiha be "with thy spirit. Grace be 
 with thee. Amen. 
 
 Finished is the Second Epistle to Timotheos, which was 
 written from Ruma. 
 
THE 
 
 EPISTLE OF PAULOS TO TITOS. 
 
 I. 
 
 Paulos, a servant of Aloha, and apostle of Jeshu 
 Meshiha, for the faith of the chosen ones of Aloha, and 
 the knowledge of the truth which is in the fear of Aloha ; 
 unto the hope of eternal life, which Aloha the true coun- 
 selled before the times of the ages, and his word hath 
 revealed in his time by our preaching, which was confided 
 to me by the command of Aloha our Saviour : — 
 
 To Titos, my true son in the common faith. Grace 
 and peace from Aloha the Father and from our Lord 
 Jeshu Meshiha our Saviour. 
 
 For this I left thee in Kreta, that those things which 
 were wanting thou mayest rectify, and constitute presby- 
 ters in every city as I commanded thee. Him who is 
 without blame, and is^ the husband of one wife, and 
 who hath believing children, who are not vicious nor 
 addicted to intemperance. For a presbyter is bound to 
 be without blame, as the steward of Aloha ; he shall not 
 be led by the will of self, nor be irascible, nor a trans- 
 gressor over wine, neither shall his hand be hasty to 
 strike, nor shall he be a lover of sordid gains. But he 
 shall be a lover of guests, and a lover of the good, and 
 be chaste, and equitable, and holy, and withholding him- 
 
 ^ Or, Vavoy and hath been. 
 
372 EPISTLE OF PAULOS 
 
 self from lusts ; and careful over the doctrine of the 
 "word of faith, that he may be able also to comfort by his 
 teaching the healthy, and to reprove those who are con- 
 tentious. For there are many who are not in subjection, 
 and whose words are vain, and make the minds of men 
 to err, especially those of the circumcision, those, whose 
 mouths it behoves to stop. Many houses they destroy, 
 and teach what they ought not, for the sake of filthy 
 gain. One of them, a prophet of their own, hath said. 
 The sons of BLreta are always Hars, evil beasts, and lazy 
 belUes. And true is this testimony. Wherefore reprove 
 them severely, that they may be sound in the faith, nor 
 cast themselves to the fables of the Jihudoyee, and to the 
 mandates of men who hate the truth. For every thing 
 is pure to the pure ; but to those who are polluted and 
 unfaithfid nothing is pure ; but their understanding and 
 their conscience are polluted. And they profess to know 
 Aloha, but in their works they deny him, and are abomi- 
 nable and disobedient, and reprobate to every good 
 work. 
 
 But speak thou that which becometh sound doctrine, 
 and teach. That the elders be watchful in their minds, 
 and be chaste and pure, and sound in the faith, and in 
 charity, and in patience. And so also the aged women, 
 that they be in behaviour what becometh the fear of 
 Aloha, and not slanderers, nor enslaved to much wine, 
 and that they teach good things ; making those who are 
 young modest, to love their husbands and their children, 
 and to be chaste and holy, well mindful of their houses, 
 and submissive to their husbands, that no man blaspheme 
 the word of Aloha. And of those who are young men, 
 likewise, require that they be chaste. But in every thing 
 show thyself the example in all good works, and in doc- 
 trine let there be with thee sound speech which is sincere 
 and incorrupt, and which no man will despise, that he 
 
TO TITOS. 373 
 
 who riseth against us may be ashamed when he cannot 
 say any thing hateful against us. 
 
 Let servants to their masters be submissive in every 
 thing, and please them, not contradicting, nor pilfering ; 
 but let them show their good-trustiness ^ in every thing, 
 that they may adorn in every thing the doctrine of Aloha 
 our Saviour. 
 
 II. 
 
 For the all-saving grace of Aloha ^ hath appeared to 
 all men, and teacheth us to deny wickedness and the 
 lusts of the world, and to live in this world in purity, 
 and in rectitude, and in the fear of Aloha, while expect- 
 ing the blessed hope and the manifestation of the glory 
 of the great God and our Saviour Jeshu Meshiha ; who 
 gave himself for us, to redeem us from all iniquity, and 
 to cleanse unto himself a new people,^ who are zealous of 
 good works. These speak, and require,^ and maintain 
 with all authority, and no man shall despise thee. 
 
 Put them in mind that to princes and to powers they 
 are to hearken and to be obedient, and to be prepared 
 for every good work. And against no man to rail, nor 
 be contentious, but gentle, and in every thing to show 
 their benignity towards all men. For we also were afore- 
 time without understanding, and disobedient and erring, 
 and were subjected to various lusts ; and in malice, and 
 in envy we conversed, and were hateful, and also hating 
 one another. 
 
 But when appeared the goodness and mercy of Aloha 
 our Saviour, not by works of righteousness which we had 
 done, but by his own mercy he saved us, by the laving 
 of the birth which is afresh, by the renewing of the 
 Spirit of Holiness, which he shed upon us abundantly, 
 
 ' Shararhun tobo. ^ Or, the grace of Aloha saving all. 
 
 * Amo chadtho. ^ ^ Or, exhort. 
 
374 EPISTLE OF PAULOS TO TITOS. 
 
 by Jeshu Meshiha our Saviour ; that by his grace we 
 might be justified, and be made heirs according to the 
 hope of the life which is eternal. 
 
 Faithful is the word ; and in this I will that thou also 
 estabUsh them, that they should be careful to perform 
 good works, they who have believed in Aloha. These 
 are good and profitable unto men. 
 
 But from fooHsh disputations, and from tales of gene- 
 alogies, and from contentions, and strifes of the sophree,^ 
 withdraw; for profit is not in them, and they are vain. 
 From an heretical man, after one time and twice thou 
 hast admonished him, withdraw ; and know that he who 
 is such is perverse, and sinneth, and condemneth himself. 
 
 When I have sent to thee Artema, or Tykikos, be care- 
 ful to come to me at Nikopolis ; for there I have deter- 
 mined in my mind to winter. But concerning Zina the 
 sophra, and Apolo, be careful to provide them well, that 
 nothing may be wanting to them. And let those also 
 who are of us, learn to perform good works in things 
 which are necessary, that they may not be without fruits. 
 All they who are with me ask for thy peace. Ask for 
 the peace of all who love us in the faith. Grace be with 
 all of you. Amen. 
 
 Finished is the Epistle to Titos, which was written from 
 NikopoHs, and sent by Zina and Apolo. 
 
 * Scribes. 
 
THE 
 
 EPISTLE TO PHILEMON. 
 
 Paulos, the bondman of Jeshu Meshiha, and the 
 brother Timotheos, to the beloved Philemon, our fellow- 
 labourer,^ and to our beloved Aphia, and to Arkipos our 
 fellow-labourer,^ and to the church which is in thy house. 
 Grace be with thee, and peace, from Aloha our Father, 
 and from our Lord Jeshu Meshiha. 
 
 I give thanks to Aloha at all time, and remember thee 
 in my prayers. Behold, from (the time) when I heard 
 of thy faith, and the love which thou hast to our Lord 
 Jeshu Meshiha, and to all the saints, (I have prayed) that 
 there may be communication of thy faith (in) yielding 
 fruits, in works and in the (manifestation of the) know- 
 ledge of all good which thou hast in Jeshu Meshiha. For 
 we have great joy and consolation, that by thy love the 
 bowels of the saints are refreshed. Wherefore I have 
 great confidence in the Meshiha to command thee those 
 acts which are righteous, but for love*s sake entreating I 
 entreat of thee, I, Paulos, who am the aged as thou 
 knowest, but now also the bondman of Jeshu Meshiha. 
 And I entreat of thee for my son, whom I have begotten 
 in my bonds, Onesimos, who once was of no use to thee, 
 but (who will) now to thee, as also to me, be greatly useful ; 
 and I have sent him to thee. But thou, as (one) who is 
 my ofi'spring, so receive him. For I would have retained 
 
 ^ Or, the labourer who is with us. 
 
376 EPISTLE TO PHILEMON. 
 
 him with me, that he might have served me for thy sake 
 in the bonds of the gospel ; but without thy counsel I 
 was not willing to do any thing, that thy goodness might 
 not be as by constraint, but of thy will. But, perhaps, 
 for this he passed away for an hour, that thou mayest 
 hold him for ever; not henceforth as a servant, but as 
 more than a servant, a beloved brother of mine, and how 
 much more of thine, both in the flesh and in our Lord ! 
 If then thou art with me a partaker, receive him as mine. 
 And if of any thing he hath deprived thee, or oweth, that 
 reckon unto me. I, Paulos, have written with my 
 hands, I will repay thee ; for I will not teU thee that 
 thou owest thyself to me. Yes, my brother, I will be 
 refreshed by thee in our Lord ; refresh my bowels in the 
 Meshiha. Because I am confident of thy hearing me, I 
 have written to thee, and I know that more than I have 
 asked thou wilt do. But at once also prepare me a house 
 of lodging, for I hope through your prayers I shall be 
 given to you. Epaphra, a captive with me in Jeshu 
 Meshiha, and Markos, and Aristarkos, and Dema, and 
 Luka, my helpers, ask for your peace. The grace of our 
 Lord Jeshu Meshiha be with your spirit, my brethren. 
 Amen. 
 
 Finished is the Epistle to Philemon, which was written 
 from Ruma, and sent by the hand of Onesimos. 
 
THE 
 
 EPISTLE TO THE EBROYEE. 
 
 I. 
 
 In manifold portions/ and in all manners, spake Aloha 
 with our fathers by the prophets from the first : but in 
 these last days he hath spoken with us by his Son ; 
 whom he constituted the heir of every thing, and by 
 whom he made the worlds ; who himself is the resplen- 
 dence of his glory, and the image of his Being, and 
 upholdeth all (things) by the power of his word; and 
 he, in his (own) person, hath made purification of sins, 
 and hath sat down at the right hand of the Majesty on 
 high.2 
 
 And this (person) is altogether more excellent than the 
 angels, by so much as the name he hath inherited (is) 
 more excellent than theirs. For unto which one from 
 (among) the angels at any time said Aloha, Thou art my 
 Son ; I to-day have begotten thee ? And again, I will 
 be to him the Father, and he shall be to me the Son ? 
 But again, when bringing in the First-begotten into the 
 world, he said. Let all the angels of Aloha worship him. 
 But concerning the angels, thus hath he spoken : Who 
 hath made his angels spirit, and his ministers a flaming 
 fire. But concerning the Son he hath said, Thy throne. 
 Aloha, (is) for ever and ever, a right ^ sceptre (is) the 
 
 ^ B^cull manon, in all portions. " Omnibus partihus, i. e., 
 omnifariam, multifariamj''' — Schaff. 
 
 ^ The Greatness in the high places. ^ Or, perfect, true. 
 
378 THE EPISTLE 
 
 sceptre of thy kingdom. Thou hast loved righteousness, 
 and hast hated iniquity ; therefore Aloha thy God hath 
 anointed thee with the oil of exultation more (abun- 
 dantly) than thy fellows. And again, Thou in the begin- 
 ning hast laid the foundations of the earth, and the 
 heavens are the work of thy hands. They pass away, 
 but thou art enduring ; and aU they as vestments shall 
 become old, and as a garment thou shalt fold them up, 
 they shall be changed ; but thou (shalt be) as Thou Art, 
 and thy years shall not fail.^ But to which from 
 (among) the angels hath he said at any time. Sit at my 
 right hand, until I put thine adversaries a footstool 
 beneath thy feet ? Are not all they spirits of ministra- 
 tion, who (are) sent forth in service on behalf of those 
 who are hereafter to inherit salvation ? 
 
 Therefore we are obligated to be more exceedingly 
 heedful in what we have heard, that we fall not. For if 
 the word which was uttered by angels was confirmed, 
 and every one who heard it, and transgressed against it, 
 received a just retribution,^ how shall we escape if we 
 despise those (words) which themselves are our salvation ? 
 those [namely] which began by our Lord to be spoken, 
 and by them who from him heard them in us were con- 
 firmed, when Aloha witnessed concerning them by signs, 
 and by miracles, and by various powers, and by distri- 
 buted gifts ^ of the Spirit of Holiness, that were bestowed 
 according to his will. 
 
 II. 
 
 For it was not to the angels he subjected the world 
 which is future,^ of which we discourse. But, as the 
 scripture testifieth and saith, WTiat is man, that thou 
 
 * Or, shall not complete. ^ A retribution in righteousness. 
 
 ^ Distributions, or dividings. 
 
 ^ Olmo dathid, — Heb. Oiam habo. 
 
TO THE EBROYEE. 3/9 
 
 rememberedst him, and the Son of man, that thou didst 
 visit him? Thou didst humble him (to be) less than 
 the angels ; glory and honour hast thou placed upon 
 his head, and hast empowered him over the work of thy 
 hands, and every thing hast thou put in subjection 
 under his feet. 
 
 [Now] in this, that he subjected every thing to him, 
 he hath left nothing which he hath not subjected. Yet 
 hitherto we see not that every thing is subjected to him. 
 But him who was humbled to be less than the angels, we 
 see to be Jeshu himself, for the sake of the passion of 
 his death ; and glory and honour set upon his head ; for 
 He Aloha,^ in his grace, for every man hath tasted death ! 
 
 For it was proper to him by whose hand are all, and 
 on account of whom all are, (and who) would lead many 
 sons to his glory, that the Prince ^ of their salvation by 
 sufferings should be perfected. For he who sanctified, 
 and they who are sanctified, are all from one : wherefore 
 he has not been ashamed to call them his brethren. 
 (As) when he saith, I will announce thy name unto my 
 brethren, and in the midst of the church I will praise 
 thee. And again, I will put my confidence in him. And 
 again. Behold me, and the sons whom thou hast given 
 me. Aloha. 
 
 III. 
 
 Forasmuch as the sons have been made to partici- 
 pate in flesh and blood, he also likewise was made a 
 partaker of these very things ; that by his death he 
 might abolish him who held the power of death, who is 
 Satana, and set loose them who in the fear of death had 
 been all their lives subjected to servitude. For not from 
 the angels he took,^ but from the seed of Abraham he 
 
 ^ Hu ger Aloho, ^ Or, Head. ^ Men malakee nasah. 
 
380 THE EPISTLE 
 
 took. Therefore it was right that in every thing he 
 should be rendered like unto his brethren, that he might 
 be compassionate, and a High Priest faithful in [things 
 pertaining] to Aloha, and become an expiation for the 
 sins of the people. For in this, that he hath sujBfered 
 and been tempted, he is able to help those who are 
 tempted. 
 
 AMierefore, my holy brethren, who have been called 
 with the calling that [is] from heaven, contemplate this 
 Apostle and High Priest of our confession, Jeshu 
 Meshiha ! who was faithful to him who made him, as 
 (was) Musha in all his house. For greater is the glory 
 of this (One) by far than (the glory) of ^Musha, even as the 
 honour of him who built the house is far greater than 
 [that of] his building. For every house by some man is 
 builded ; but He who built all [things] is Aloha. And 
 Musha, as a servant, was faithful in all his house, for the 
 testimony of those [things] that were to be announced 
 by him ; ^ but the Meshiha as the Son over his [own] 
 house : and his house are we, if, unto the end, we shall 
 hold fast our confidence,^ and the triumph * of his hope. 
 Therefore the Spirit of HoHness hath said. To-day if ye 
 will hear his voice, harden not your hearts unto the 
 angering of him, as (did) the embitterers,^ and as the 
 day of temptation in the desert, when your fathers 
 tempted me, and proved (and) saw my works forty years. 
 On which account I was wearied with that generation ; 
 and said. It is a people that doth err (in) their heart, 
 and that hath not known my ways. So that I sware in 
 my wrath, that they should not enter into my rest. 
 
 Beware, therefore, my brethren, lest there be in any 
 man among you an evil heart which beheveth not, and 
 ye depart from Aloha the living. But examine yourselves 
 
 2 By his hand. ^ Retain our openness of faces. 
 
 * The glorying. . ° Memarmaronee. 
 
TO THE EBROYEE. 381 
 
 all the days, until the day which is called that day,^ 
 lest any one of you be hardened by the deceptiveness 
 of sin. 
 
 IV. 
 
 For we are made participators with ''' the Meshiha, if, 
 from the beginning and unto the end, in this very stand- 
 ing we steadfastly persist. As that it is said. To-day, if 
 ye will hear his voice,® harden not your hearts to pro- 
 voke him. For who are they who heard and provoked 
 him ? Not all they who came out of Metsreen by the 
 hand of Musha. And with whom was he wearied forty 
 years, but with them who sinned, and whose bones fell 
 in the desert ? And of whom did he swear that they 
 should not enter into his rest, but of them who would 
 not be persuaded ? And we see that they were not able 
 to enter in, because they did not believe. 
 
 Let us fear, therefore, lest, while there is a confirmed 
 promise of an entrance into his rest, any one shall be 
 found among you remaining from entering in. For we 
 have been evangelized as well as they : but the word 
 which they heard did not profit them, because not con- 
 tempered with faith in them who heard it. But we enter 
 into the rest, we (being of) those (who) have believed. 
 But as He hath said. So I sware in my wrath, that they 
 should not enter into my rest : for, behold, the works of 
 Aloha from the beginning of the world were. As he said 
 concerning the shabath, God rested on the seventh day 
 from all his works. Yet here again he saith. They shall 
 not enter into my rest. Therefore, because there was a 
 place ^ into which every one of them might have entered, 
 and they who had it announced first did not enter in, 
 
 ^ YaumonOj q. s. yaumo hono. ' Qr, are conjoined with. 
 
 ^ Bath-Koleh, the sound of his voice. 
 ^ Athro, a region. 
 
382 THE EPISTLE 
 
 forasmuch as they would not be persuaded ; — moreover, 
 (as) another day he appointeth, after much time; as 
 above it is written, that David hath said. To-day if his 
 voice ye will hear, harden not your hearts ; — but if 
 Jeshu-bar-Nun had established them in rest,^ he [would] 
 not have spoken afterwards of another day : — Therefore, 
 yet to enjoy a shabathism ^ is confirmed to the people of 
 Aloha. For he who is entered into his rest hath also 
 reposed himself from his works, as Aloha (did) from his. 
 Let us, therefore, anxiously endeavour to enter into that 
 rest, that we fall not after the manner of those who were 
 not persuaded. For living is the Word of Aloha, and 
 all-acting, and more penetrating than a two-edged sword,^ 
 and entereth to the separation of the soul and the spirit, 
 and of the joints, and of the marrow, and the bones, and 
 discerneth the reasonings and counsel of the heart. 
 Neither is there any creature that is concealed from 
 before him ; but every thing (is) naked and manifest 
 before his eyes, to whom they shall give account.* 
 
 V. 
 
 Therefore having such a great High Priest, Jeshu 
 Meshiha, the Son of Aloha, who hath ascended to hea- 
 ven, let us persevere in the confession of him. For we 
 have not an high priest who cannot suffer along with our 
 infirmity, but (one) who, [having been] tempted in every 
 thing as we, (was) separate from sin. Let us therefore 
 approach with confidence^ to the throne of his grace, 
 that we may receive mercy,^ and find grace for help in 
 
 ^ Given them rest. 
 
 ' Lemashbothu. Inf. Aphel of shabath, Quievit ; celebravit diem 
 sabbathi. 
 
 ^ The sword of two mouths. 
 
 * D^leh yohbin pethgomo, to whom giving the answer. 
 
 ' With revealed eye. ^ Mercies. 
 
TO THE EBROYEE. 383 
 
 the time of affliction. For every high priest who is from 
 among men, ou the behalf of men, standeth over those 
 things which are of Aloha, to offer oblation and sacrifices for 
 sins : and (is one) who can humble himself, and suffer with 
 those who know not and err, since he also himself with 
 infirmity is clothed. And on this account he is obligated 
 as on the behalf of the people, so (also) for himself, to 
 offer up for his sins. Yet no man to himself taketh the 
 honour, but he who is called by Aloha, as of Aharun.'' 
 Thus also the Meshiha glorified not himself to be a High 
 Priest ; but He [invested him with that office] who said 
 to him, Thou art my Son, I to-day have begotten thee. 
 So, too, in another place he saith. Thou art the Priest for 
 ever, after the likeness of Malki-Zedek. 
 
 When also with flesh he had been clothed, prayer and 
 supplication, with a powerful cry, and with tears, he 
 offered up unto Him who was able from death to revive 
 him, and was heard. And though he was the Son, yet 
 from the fear and the sufferings which he sustained he 
 learned obedience. And so was he perfected, and became 
 unto all them who obey him the Cause of eternal salva- 
 tion ; and was named by God, The High Priest after the 
 likeness of Malki-Zedek. But concerning this Malki- 
 Zedek himself, we have much discourse to utter, and 
 [which is] hard to explain, because ye are infirm in your 
 hearing. 
 
 VI. 
 
 For ye ought to be teachers, on account of the time 
 [occupied] by you in learning ; but now ye have need 
 again to be taught those which are the first scriptures of 
 the beginning-words of Aloha ; and need have ye for 
 milk, and not for solid food. But every one whose food 
 
 7 Methkree men Aloha aicano (TAharun. 
 
384 THE EPISTLE 
 
 is milk is not versed in the doctrine of righteousness, 
 because he is a babe. But for the perfect is sohd food ; 
 those, (namely,) who, because exercised, have trained 
 their senses to distinguish the good and the evil. 
 Wherefore let us leave the beginning of the word of the 
 Meshiha, and let us come unto perfection. Or why 
 again another foundation lay you for repentance from 
 dead works, and for faith which is in Aloha, and for the 
 doctrine of ablution,^ and of imposition of the hand,^ 
 and for the resurrection from the place ^ of the dead, and 
 for the judgment which is eternal T^ If the Lord per- 
 mit, we will do this. But they who once unto baptism 
 have descended,^ and have tasted the gift which is from 
 heaven, and have received the Spirit of Holiness, and 
 have tasted the good word of Aloha, and the power of 
 the world to come, (and) who again shall sin, cannot 
 
 ^ Compare chap. ix. 10 ; Exod. xxix. 4 ; Num. viii. 7 ; xix. 7. 
 
 ' Lev. iv. 4 ; xvi. 21 ; Num. xxvii. 18 ; Deut. xxxiv. 9. 
 
 * House of the dead. Isaiah xxvi. 19 ; Ezek. xxxvii. 
 
 2 Dan. xii. 2. 
 
 ' Honun cTchado zaban Vmahmuditho nechathu. The Greek 
 reads, Tons apax photisthentas^ " they who have been once enlight- 
 ened." The rendering of the Peschito here harmonizes with the 
 emblematical way of speaking of baptism, as the mysterion photis- 
 matos, " the sacrament of illumination,^^ that prevailed in the ancient 
 church ; and to which an allusion is made so early as the middle of 
 the second century, in the Apology of Justin Martyr. (Apol. i. cap. 
 80.) The epithet of "the illuminated" might have been applied to 
 the baptized, in primitive days, both because the administration of 
 the ordinance betokened a recognition, on the part of the church, of a 
 certain measure of divine knowledge in the candidate, as weU as that 
 it was in itself a medium through which the believer had the 
 privilege of receiving more of the illuminating grace of the Holy 
 Spirit. Still we have no evidence that, in the tons photisthentas of 
 the Greek text, there was any specific allusion to baptism. In this 
 and the parallel place, in chap. x. 32, the Greek phrase plainly refers 
 to inward and spiritual illumination, — or, as it is expressed in the 
 explanatory terms of verse 26 of that chapter, the receiving the 
 knowledge of the truth. 
 
TO THE EBROYEE. 385 
 
 again be renewed unto conversion, who would afresh 
 crucify and put to shame the Son of God. For the earth 
 that hath drunk the rain which hath come upon it many 
 times, and shall have brought forth the herb that is 
 useful for them on whose account it is cultured, receiveth 
 blessing from Aloha ; but that which shall produce 
 thorns and briers hath reprobation ; nor is it far from 
 the curse, but its end is burning. But we are persuaded 
 concerning you, my brethren, those things which are 
 good, and that draw nigh unto salvation, though thus we 
 speak. For not unrighteous is Aloha, that he should 
 forget your works and your charity which ye have mani- 
 fested in his name, who have ministered unto the saints, 
 and do minister. But we desire that every one of you 
 manifest the same dihgence for the full completion of 
 your hope until the end ; and that it be not cut off from 
 you,^ but that ye be imitators of them who by fidelity 
 and patience ^ have become heirs of the promise. 
 
 For when to Abraham Aloha gave promise, because 
 there was no one greater than himself to swear by, he 
 sware by his own Self, and said. Blessing I will bless 
 thee, and multiplying I will multiply thee. And so he 
 waited patiently, and obtained the promise. For men 
 swear by one greater than themselves : and every contro- 
 versy which occurs among them hath a sure conclusion 
 in the oath. On this account Aloha, willing abundantly 
 to manifest to the heirs of the promise that his engage- 
 ment is changeless, hath bound it in an oath: that by 
 two things that are not changed, in which it cannot be 
 that Aloha should he, great consolation should be ours 
 who have fled unto him : and that we may retain the 
 hope that is promised to us, [and] which we have as an 
 anchor that holdeth our soul, that it may not be moved, 
 
 * Tethkatao lecun. [KataOf abscidit. Ethpaal, ahscissus est.\ 
 ^ Prolongedness of spirit. 
 
 S 
 
386 THE EPISTLE 
 
 and entereth within the veil, where Jeshu hath first 
 entered for us, and become the Priest for ever in the 
 likeness of Malki-Zedek. 
 
 VII. 
 
 For this Malki-Zedek is king of Sholim, the priest of 
 Aloha the Most High. And he (it was who) met Abra- 
 ham when he returned from the slaughter of the kings, 
 and blessed him. And to him Abraham separated the 
 tenth from every thing which he had with him. Now 
 his name, being expounded, (is,) the King of Righteous- 
 ness; and again, Malek-Sholem, which is. King of peace : 
 whose father and mother were not written in the gene- 
 alogies ; neither the beginning of his days, nor the con- 
 clusion of his life ; but in the hkeness (of that) of the 
 Son of Aloha standeth his priesthood for ever. 
 
 But see how great this (person was,) that Abraham, 
 head of the fathers, gave to him the tenths and the 
 choicest things. For they of the sons of Levi who have 
 received the priesthood, have a commandment of the law 
 to receive tenths from the people, they from their bre- 
 thren, they also from the loins of Abraham having 
 sprung. But he who is not written in their genealogies 
 took tithes from Abraham, and blessed him who had 
 received the promise. But, without controversy, he who 
 is less is blessed by one who is Greater than himself. 
 And here the sons of men who die receive the tithes ; 
 but there [it was] he concerning whom the scripture 
 testifieth that he Hveth. And as one may say, by the 
 hand of Abraham, even Levi, he who taketh tithes, him- 
 self also is tithed. For he was yet in the loins of his 
 father when he met Malki-Zedek. 
 
 If, therefore. Perfection^ were to be through the 
 
 j ® Or, the consummation. 
 
 ] 
 
TO THE EBROYEE. 387 
 
 priesthood of the Levoyee, by which the law has been 
 put upon the people, why was there another Priest 
 required, who should arise in the resemblance of Malki- 
 Zedek ? For he had said, In the likeness of Aharun he 
 shall be. But as a change hath been made in the priest- 
 hood, so is there also a change made in the law. For he 
 concerning whom these things are said was born from 
 another tribe, from which no man hath ministered at the 
 altar. For it is manifest that from Jihuda arose our 
 Lord, from the tribe of whom Musha hath said nothing 
 concerning priesthood. And again : it is more fully 
 known by that which [Aloha] hath said. In the hkeness 
 of Malki-Zedek ariseth another Priest ; who was made 
 not by the law of bodily commandments, but in the 
 power of a life which is indissoluble. For he testifieth 
 concerning him. Thou art a Priest for evermore according 
 to the likeness of Malki-Zedek. 
 
 VIII. 
 
 But the change which was made in the first institution 
 was on account of its powerlessness, and because profit 
 was not in it. For the law perfected nothing : but 
 instead of it a hope has entered which is more excel- 
 lent, (and) by which we are brought nigh unto Aloha. 
 And he hath confirmed it unto us in an oath. For 
 they were made priests without an oath ; but this [one] 
 with an oath : as he said unto him by the hand of David, 
 The Lord hath sworn and will not he, that thou art 
 the Priest for ever in the likeness of Malki-Zedek. In 
 all this more excellent is the covenant of (which) Jeshu is 
 the sponsor.''' There were (moreover) many [high] 
 priests, because they were dying, and were not permitted 
 to remain. But because this (one) standeth for ever, his 
 
 ^ Aroho, Gr. eyyuos, 
 
 s 2 
 
388 THE EPISTLE 
 
 priesthood passeth not away. And he is able to save for 
 eternity them -who approach by him unto Aloha ; for he 
 liveth through all time, and offereth up prayers on their 
 behalf. For such an High Priest as this was adequate 
 for U3 ; pure, and without evil, and without spot ; who 
 was separate from sins, and exalted higher than heaven. 
 With him there was no necessity daily, like the chief 
 of the priests, that first for his own sins he should offer 
 sacrifices, and then on behalf of the people : for this 
 [last] he did once when in himself he offered. For the 
 law constituted infirm men priests ; but the word of the 
 oath, which was subsequent to the law, (hath constituted) 
 THE Son perfect for evermore. 
 
 IX. 
 
 But the sum ^ of them all (is) — ^We have a High 
 Priest who hath sat down at the right hand of the throne 
 of the Majesty in heaven ; and who hath become a Minis- 
 ter of the holy place, and of the true tabernacle, which 
 Aloha hath framed, and not man. And every high priest 
 is appointed ^ to offer oblations and victims : hence it 
 was right that this one should also have that which he 
 might offer. But were he upon the earth, he would not 
 be a priest, because there were priests who offered obla- 
 tions as by the law ; they, (namely,) who minister at^ 
 an emblem and shadow of those (things) that are in 
 heaven. As it was said unto Musha when he made the 
 tabernacle. See and make every thing according to the 
 pattern which was showed to thee in the mountain. But 
 now a ministry which is better than that hath Jeshu 
 Meshiha received, by so much as that covenant of which 
 
 ^ Risho, the chief, Gr. Ke(pdkaiov. 
 ^ Or, standeth that he might offer. 
 ^ Or, unto an emblem and shadow. 
 
TO THE EBROYEE. 389 
 
 he is made the Mediator ^ is better, and was given with 
 better promises, than that. For if the first covenant had 
 been faultless, no place had there been for this second. For 
 reprehending them he saith, Behold, the days are coming, 
 saith the Lord, and I will complete with ^ the family of 
 the house of Israel, and with the family of the house of 
 Jihuda, THE NEW covenant : not as was that covenant 
 which I gave to their fathers in the day that I took them 
 by their hand, and led them from the land of Metsreen ; 
 because they did not persevere in my covenant, therefore 
 I have neglected them, saith the Lord. But this is the 
 covenant that I will give to the family of the house of 
 Israel after these days, saith the Lord : I will in-give my 
 law in their minds, and upon their hearts will I inscribe 
 it ; and I will be to them, even I, Aloha, and they shall 
 be unto me the people : and no man shall (have need to) 
 teach the son of his city, nor his brother, and say. Know 
 the Lord ; because all shall know me, from the least of 
 them to the eldest of them. And I will purify them 
 from their unrighteousness, and their sins again will I not 
 remember unto them. In that he said, The new, he 
 hath made the former old : and that which is antiquated, 
 and hath grown old, is nigh unto decay. 
 
 But in the first there were ordinances of ministry, and 
 a worldly* sanctuary. For in the first tabernacle that 
 was made there were the candelabrum, and the table, and 
 the presence-bread;^ and this was called the Holy place. 
 But the interior tabernacle, that was within the second 
 veil, was called the Holy of Holies : in it were the 
 incense-vessel^ of gold, and the ark of the covenant, 
 which was altogether covered with gold ; and within it 
 were the golden urn, in which was the manna, and the 
 
 2 Metsot/a, Gr. MeaiTrjs. ' Upon. 
 
 * 0/mowoyo, secular ; mundana. — Schaff. Gr. KofffUKov. 
 
 5 Bread of faces. ^ The house of perfumes. 
 
390 
 
 THE EPISTLE 
 
 rod of Aharun that budded, and the tablets of the cove- 
 nant : and above this the cherubim of glory overshadow- 
 ing the mercy-seat. But time there is not to speak upon 
 every one of these which were thus ordained. 
 
 Now, into the outer sanctuary at all times entered the 
 priests, and fulfilled their offices ; but into the tabernacle 
 which was within, one day in the year, alone, entered the 
 high priest, with that blood which he offered for himself 
 and the sins of the people. By this the Spirit of Holi- 
 ness made known that the way of the hohes '' was not yet 
 manifested, so long as^ was the standing of the first 
 tabernacle. And this was a figurative representation^ 
 for the time in which oblations and victims have been 
 offered ; — those which have not been able to perfect the 
 consciousness of him who offered them ; but (have con- 
 sisted) in meat and drink only, and in various kinds of 
 baptism, being institutions of the flesh appointed until 
 the time of setting right. 
 
 X. 
 
 But the Meshiha who hath come was a High Priest of 
 good things which he wrought out, and hath entered into 
 the great and perfect tabernacle (which was) not made 
 with hands, nor made from these creatures. Nor entered 
 he with the blood of goats and calves, but with the blood 
 of himself he entered once the holy place, and hath found 
 eternal redemption. For if the blood of goats and of calves, 
 and the dust of an heifer, sprinkled upon those who were 
 unclean, sanctifieth them for the purification of their flesh, 
 how much more then shall the blood of the Meshiha, who, 
 by the Eternal Spirit, himself hath offered without spot 
 unto Aloha, purify our conscience from dead works, to serve 
 
 ' Urcho dakadishee : Gr. rwv aylwv dd6v. 
 
 * What time was the standing of the first, &c. • Or, parable. 
 
TO THE EBROYEE. 391 
 
 the Aloha the Living ? For this was he made the Medi- 
 ator of the new covenant, that by his death he might 
 become the ransom for those who had transgressed against 
 the first covenant, (and) that they might receive the 
 promise, they, who are called unto the inheritance which 
 is eternal. 
 
 XL 
 
 For where a covenant^ is, there is indicated the 
 DEATH of that which made it. For upon death only is 
 it confirmed ; because while he who made it hved there 
 is no value in it. Wherefore neither the first without 
 blood was confirmed. For when every precept had been 
 enjoined by Musha to the whole people according to the 
 law, Musha took the blood of the heifer, and water, with 
 the scarlet wool, and hyssop, and sprinkled upon the 
 books and upon all the people, and said to them. This is 
 the blood of that covenant which is commanded by 
 Aloha. Also upon the tabernacle and upon all the vessels 
 of the service from it with blood he sprinkled. Because 
 every thing with blood was purified under the law ; and 
 without shedding of blood there is no remission. 
 
 For it was necessary that these which are a type of the 
 heavenlies, with (these) things should be purified ; but 
 the heavenlies themselves with sacrifices that are more 
 excellent than they. For not into the sanctuary made 
 with hands hath the Meshiha entered, which is an 
 emblem of the true one, but into heaven itself hath he 
 entered, that he might appear before the face of Aloha 
 for us. Nor [was it needful] that he should offer him- 
 self many times, as did the chief of the priests, entering 
 every year into the holy place with blood not his own ; 
 otherwise he would have been obligated many times to 
 
 ^ Diathike, 
 
392 THE EPISTLE 
 
 suffer from the beginning of the world. But now, in 
 the end of the world, once hath he offered himself, that 
 by his sacrifice he might* abolish sin. And as it is or- 
 dained to the sons of men, that they must once die, and 
 after their death the judgment ; so also the Meshiha was 
 once offered, and in his (own) person sacrificed (for) the 
 sins of many ; but the second time ^ without sins he 
 appeareth for the salvation of them who expect him. 
 
 XII. 
 
 For there was in the law the shadow of good things 
 to come, not the subsistence of the very things ; there- 
 fore (though) every year the same sacrifices were offered, 
 they could never perfect those who offered them. For if 
 they had perfected, they would have ceased afterward 
 from the presentation of them ; because the conscience 
 of those who had been once purified by them would not 
 henceforth have been troubled by (such) sins. But in 
 those sacrifices their sins are brought to remembrance 
 every year. For it is impossible for the blood of bulls 
 and of goats to purify (from) sins. Wherefore when he 
 Cometh into the world he saith, Sacrifices and oblations 
 thou hast not willed, but with a body hast thou clothed 
 me : and entire burnt-offerings for sins thou hast not 
 required. Then said I, Behold, I come ; in the sum ^ of 
 the books it is written concerning me, that I shall do thy 
 will. Aloha. Above ^ he said. Victims, and oblations, 
 and entire burnt-offerings for sin thou hast not willed ; 
 those which are offered in the law. And afterwards he 
 said. Behold, I come, that I may do thy will. Aloha. 
 In this he hath done away with the first, that he may 
 establish the second. For by this his will we are sancti- 
 
 - Or, two times : tarteen zabneen, Gr. e/c Seirre'pou, 
 ^ Or, head, chief. * From above. 
 
TO THE EBROYEE. 393 
 
 fied by the offering of the body of Jeshu Meshiha, which 
 was once. 
 
 For every high priest who stood and ministered every 
 day, offered the same sacrifices, which can never purify 
 (from) sins. But this [High Priest] one sacrifice hath 
 offered for sins, and hath sat down at the right hand of 
 Aloha for ever : waiting from henceforth until his ad- 
 versaries are set as a footstool beneath his feet. For by 
 one offering he hath perfected those who are sanctified 
 through him for ever. 
 
 XIII. 
 
 Now the witness unto us is the Spirit of Holiness, 
 when he saith. This is the covenant that I will give to 
 them from after those days, saith the Lord : I will give 
 my law in their minds, and upon their hearts will I in- 
 scribe it; and their iniquity and their sins I will not 
 remember against them. But where there is re- 
 mission OF SINS, there is NOT REQUIRED AN OFFER- 
 ING FOR SINS. 
 
 We have, therefore, my brethren, confidence ^ to enter ^ 
 the holy place through the blood of Jeshu ; and a way 
 of life which he hath now made new to us through the 
 veil, which is his flesh ; and we have the High Priest 
 over the house of God. Let us, therefore, draw near 
 with a confirmed heart, and the full security of faith, 
 with our hearts sprinkled and cleansed from an evil con- 
 science, and our body washed with pure waters ; and let 
 lis persevere in the confession of our hope, and not 
 swerve ; for faithful is He who hath promised us. And 
 let us consider one another ' with incitement to charity 
 and good works. And let us not forsake our congrega- 
 tion, as is the custom with some ; but pray one with 
 
 ' Openness of faces. ^ In the entrance of. 
 
 ^ One in the other. 
 
 s 5 
 
394 THE EPISTLE 
 
 another ; (and) so much the more as ye see that day to 
 be approaching. 
 
 XIV. 
 For if with his will any man shall sin after he hath 
 received the knowledge of the truth, there is not still a 
 victim to be offered for sins; but a fearful judgment to 
 come, and burning fire which devoureth the adversaries. 
 For if he who transgressed the law of Musha, upon the 
 mouth of two or three witnesses, without mercy died ; 
 how much greater punishment, think ye, shall he receive 
 who hath trampled upon the Son of Aloha, and hath 
 counted the blood of the covenant of him by which he 
 had been sanctified as that of every man, and hath in- 
 sulted the Spirit of grace ? We know liim who hath 
 said. Retribution is mine, and I will repay : and again. 
 The Lord shall judge his people. How terrible ® to fall 
 into the hands of Aloha the Living ! 
 
 Be mindful, therefore, of the first days, those in which 
 ye received baptism ; and when ye sustained a great agony 
 of sufferings, with ignominy and affliction ; and when ye 
 were made gazing-stocks, and were associated with men 
 who also endured these (things). And it afflicted you on 
 account of them who were bound ; and the pillage of 
 your goods with joy ye sustained, as knowing that ye 
 have a possession in heaven, which is better, and passeth 
 not away. Destroy not, therefore, the confidence which 
 you have, for which there is a great reward. But pa- 
 tience is needed by you, that ye may do the will of Aloha, 
 and receive the promise. Because (yet) a httle time, 
 and a very Httle, and He who cometh shall come, and 
 not be slow. But the just by the faith of me shall Hve ; 
 but if he become weary,^ my soul delighteth not in him. 
 
 ^ Or, that fear (how) great of falling, &c. 
 
 ' Or, be cut off. i^top, abscidii, defecit, viribus defectus fuit. 
 Ethpa. Excissusfuit ; tcedio affectusfuit. — Schaff. 
 
TO THE EBROYEE. 395 
 
 XV. 
 
 But we are not of the weariness ^ which bringeth ^ 
 to perdition, but of the faith which maketh us to possess 
 our soul. Now faith is the persuasion concerning 
 things which are in hope, as if they were in reaUty,^ and 
 a revelation of those which are not seen. And for this 
 was the testimony concerning the elders. 
 
 For by faith we perceive that the worlds were ordained 
 by the word of Aloha, and (how) these (things) which 
 are seen were from those which are not seen. 
 
 By faith Habel offered a sacrifice which was far better 
 than that of Koen unto Aloha ; and because of it there 
 is respecting him a testimony that he was righteous ; and 
 Aloha gave witness concerning his oblation ; and on ac- 
 count thereof also while dead he is speaking. 
 
 Through faith Hanak was translated,* and did not 
 taste death ; nor was he found, because Aloha had trans- 
 lated him : for before that he would translate him, 
 there was respecting him the testimony that he pleased 
 Aloha. But without faith it is not possible for man to 
 please Aloha ; for he who draweth near unto Aloha must 
 believe that he is, and that of those who seek him he 
 will be the rewarder. 
 
 By faith Nuch, when spoken with upon those things 
 which had not been seen, feared, and made him the ark 
 for the salvation of his family ; ^ by which he condemned 
 the world, and was an heir of the righteousness which is 
 by faith. 
 
 XVI. 
 
 By faith Abraham, when he was called, heard that he 
 was to go forth to a place which he should receive for an 
 
 ^ Or, the excision. 2 q^^ kadeth. ^ jjj ^ct. 
 
 * Or, changed. ^ The sons of his house. 
 
396 THE EPtSTLE 
 
 inheritance; and he went out, while he knew not whi- 
 ther he was going. By faith he was a sojourner in the 
 land that was promised to him, as in an aUen state, and 
 dwelt in tabernacles with Ishok and Jakub, sons of the 
 inheritance which was his by the promise : for he was 
 expecting the city which hath foundations, whose builder 
 and maker is Aloha. 
 
 By faith Saro, who was barren, received strength to 
 conceive seed, and, which (thing) was not in the time of 
 her years, gave birth (to a son) ; because she was sure 
 that he who had promised to her was faithful. There- 
 fore from one who had failed from old age, were there 
 begotten multitudes as the stars of heaven, and as the 
 sand upon the shores of the sea, which have no number. 
 In faith died these all, not having gotten their promise, 
 but from afar had beheld it, and exulted in it, and con- 
 fessed that strangers they were, and sojourners in the 
 earth. For they who these thino;s say, make manifest 
 that their city they are seeking. But if that city from 
 which they had gone out they desired, they had opportu- 
 nity to return and go to it. But now it is known that a 
 better (one) than that they desired ; that (namely) which 
 is in heaven. Wherefore Aloha was not ashamed their 
 God to be called ; for he hath prepared for them a city. 
 
 By faith Abraham offered Ishok in his temptation ; 
 and his only-born he lifted upon the altar, even him whom 
 he had received by the promise : for it had been said to 
 him. In Ishok shall be called to thee the seed. For he 
 thought within himself, that Aloha could ^ even from the 
 dead upraise [him] : and on account of this in a simili- 
 tude he was given to him. 
 
 By faith in that which was to come, Ishok blessed 
 Jakub and Isu. 
 
 ® Lit. that power was in the hand of Aloha to upraise. 
 
TO THE EBROYEE. 397 
 
 By faith, when dying, Jakub blessed each of the sons 
 of Jauseph ; and worshipped upon the head of his staff. 
 
 By faith Jauseph, when dying, was mindful of the 
 going forth of the sons of Israel,^ and commanded con- 
 cerning his bones. 
 
 XVII. 
 
 By faith the parents of Musha concealed him when he 
 had been born three months, because they saw that he 
 was a beautiful child; and they feared not the edict of 
 the king. 
 
 By faith Musha, when' he became a man, refused to be 
 called the son of the daughter of Pherun ; and chose to 
 himself to be in affliction with the people of Aloha, and 
 not for a Httle time to delight (himself) in sin ; and con- 
 sidered the riches of the reproach of Meshiha to be far 
 greater than the treasures of Metsreen : for he contem- 
 plated the recompence of the reward. By faith he for- 
 sook Metsreen, and feared not the wrath of the king; 
 and hoped, as one who beheld Aloha who is the invisible. 
 
 By faith they performed the passover, and the sprin- 
 kling of the blood, that he might not come near, — he, 
 who was destroying the first-born. 
 
 By faith they traversed the sea of Sooph, as those who 
 (march) upon dry land; but the Metsroyee were swal- 
 lowed up in it, when they had dared to enter it. 
 
 By faith the ramparts of Jirichu fell down, after they 
 had been encompassed seven days. 
 
 By faith Rachob the harlot perished not with those 
 who would not hearken, because she had received the 
 explorers in peace. 
 
 "^ The B'nai-Isroel, 
 
398 
 
 THE EPISTLE 
 
 XVIII. 
 
 What shall I yet say ? for (too) brief is the time for me 
 to tell of Gedhun, and of Borok, and of Shemsliun, and 
 of Nephtoch, and of David, and of Shomuel, and of the 
 rest of the prophets ; they who through faith conquered 
 kingdoms, and wrought righteousness, and received pro- 
 mises, and shut the mouths of lions, and quenched the 
 powers of fire, and were delivered from the edge^ of 
 the sword, and were made strong from infirmities, and 
 became vaUant in battle, and overthrew the camps of the 
 adversaries. And they gave unto women their sons by 
 the resurrection of the dead; and others in torments 
 died, nor hoped to be delivered, that the better resurrec- 
 tion they might have. But others went through mock- 
 ings and scourgings ; others unto chains and imprison- 
 ments were given up, others were stoned, others divided, 
 others died by the edge of the sword, others wandered 
 about clothed with skins of sheep and of goats, necessi- 
 tous, afflicted, and driven out. Men, of whom the world 
 was not worthy, became as wanderers in the desert, and 
 in mountains, and in dens, and in caverns of the earth. 
 And these all, of whom there hath been (such) a testi- 
 mony concerning their faith, received not the promise ; 
 because Aloha had afore contemplated for our help, that 
 without us they should not be made perfect. 
 
 Wherefore we also, having all these witnesses, who as 
 clouds encompass us, will set ourselves loose from every 
 weight, and ^ the sin which at all time is prepared for us, 
 and with perseverance will we run this race ^ which is 
 appointed to us. And let us look unto Jeshu, who hath 
 become the chief and the perfecter of our faith ; who, for 
 the joy that was before him, endured the cross, and unto 
 
 ^ Mouth of the sword. ^ Also. ^ Agony. 
 
TO THE EBROYEE. 399 
 
 shame delivered himself, and at the right hand of the 
 throne of Aloha hath sat down. 
 
 XIX. 
 
 Consider, therefore, how much he endured from sin- 
 ners who were adversaries to themselves, that ye weary 
 not, nor fail in your souls. Not yet have ye come unto 
 blood in the conflict which is against sin. And ye have 
 forgotten the instruction of him who, as unto children, 
 hath said to you. My son, contemn not the discipline of 
 the Lord, and let not thy soul fail when by him thou art 
 corrected : for whom the Lord loveth he chastiseth, and 
 scourgeth those children in whom he taketh pleasure. 
 Endure, therefore, correction, because Aloha acteth to- 
 wards you as with children : for who is a son whom his 
 father doth not correct ? And if ye be without the cor- 
 rection with which every one is corrected, ye are aliens, 
 and not children. And if (when) the fathers of the flesh 
 have chastised us we have revered them, how much more 
 are we bound to be subject to our spiritual fathers,^ that 
 we may live? For they, during a httle time, as they 
 willed, chastised us ; but Aloha for our advantage, that 
 we might partake of his hoHness. For all chastisement, 
 in its time, is not considered as joy, but as grief; but, in 
 the end, the fruit of peace and righteousness it giveth 
 unto them who with it have been exercised. 
 
 XX. 
 
 Wherefore your relaxed hands and your trembling 
 knees make strong ; and right ways make for your feet, 
 that the member which is lame may not wander, but be 
 healed. Follow after peace with every man, and after 
 
 * Abothain d'druchothoj a very questionable reading. 
 
400 
 
 THE EPISTLE 
 
 holiness, without which man our Lord seeth not. And 
 be aware lest any one be found among you faiUng of the 
 grace of Aloha ; or lest any root of bitternesses should 
 put forth the flower and injure you, and many be conta- 
 minated : or lest there be found among you any fornicator, 
 or dissolute, as Isu, who for one meal sold his birthright. 
 For ye know, also, that afterward he desired to inherit 
 the blessing, but was rejected ; for place for repentance 
 he found not, though with tears he sought it. 
 
 For ye have not drawn nigh to the burning fire, and 
 to that which may be touched, neither to darknesses, to 
 mist, and to tempest, nor to the voice of the trumpet, 
 and the voice of words, which they who heard withdrew 
 (from), that it might not be additionally spoken to them. 
 For they could not endure that which was commanded. 
 For if an animal should approach to the mountain, it was 
 to be stoned : and so terrible was the sight, that Musha 
 said, I fear and tremble. But ye have come nigh unto 
 the Mount of Ziun, and to the city of Aloha the Living, 
 to the Urishlem which is in heaven, and to the congrega- 
 tion of myriads of angels, and to the church of the first- 
 born (ones) who are written in heaven, and to Aloha the 
 Judge of all, and to the spirits of the just who are per- 
 fected, and to Jeshu the Mediator of the new covenant, 
 and to the sprinkhng of his blood, which speaketh better 
 [things] than that of Habel. 
 
 Beware, therefore, lest ye be averse from Him who 
 hath spoken with you ; for if they escaped not who were 
 averse from one who spake with them on earth, how 
 much less we, if we withdraw from one who hath spoken 
 to us from heaven ? Him whose voice moved the earth ? 
 But now hath he promised and said. Yet once [more] 
 I wiU move not only earth, but also heaven. But that 
 which he hath said, Once, showeth the (final) changing 
 
TO THE EBROYEE. 401 
 
 of these which are moved, because they are made, that 
 those may remain which are immutable.* 
 
 XXI. 
 
 Therefore because we have received the kingdom 
 which is immoveable,^ let us hold the grace by which we 
 may serve and please Aloha with reverence and with fear : 
 for our God is a devouring fire. 
 
 Let the love of the brethren continue in you ; and 
 kindness to strangers forget not ; for in this some 
 who were made worthy, while not perceiving* it, have 
 received angels. Remember those who are bound, as if 
 with them ye were bound : be mindful of those who are 
 afilicted, as men (should) who are clothed with flesh. 
 Honourable is marriage among all, and their bed is unde- 
 filed ; but whoremongers and adulterers Aloha judgeth. 
 Let not your mind love money ; but let whatever ye have 
 suffice you : for the Lord hath said, I will not abandon 
 thee, nor withhold from thee support.^ And it is ours 
 to say confidently. My Lord is my helper, I will not fear : 
 what [can] a man do to me ? 
 
 Remember your leaders ; those who have spoken to 
 you the word of Aloha : reflect on the consummation of 
 their course, and imitate their faith. Jeshu Meshiha is 
 yesterday, and to-day, and for ever. 
 
 XXIL 
 
 Unto strange and variable doctrines be not led away ; 
 for it is good that with grace we confirm our hearts, and 
 not by meats, because they have not been helped who 
 have walked in them. But we have an altar of which it 
 
 ^ Not moved. * Or, feeling it. 
 
 ^ Withhold from thee hands ; that is, help, strength, &c. 
 
402 THE EPISTLE 
 
 is not lawful for them to eat who minister in the taber- 
 nacle. For those animals, whose blood the high priest 
 took into the sanctuary for sins, had their flesh burned 
 without the camp. On this account Jeshu, that he might 
 sanctify his people by his blood, without the city suf- 
 fered. Therefore let us also go forth unto him without 
 the camp, being clothed with his ignominy. For we 
 have no city which is permanent here ; but one that is 
 to come we are expecting. By him,^ therefore, let us 
 offer up at all time unto Aloha the sacrifices of praise, 
 which are the fruits of the lips which give thanks to his 
 name. 
 
 And forget not compassion and communication to the 
 poor : for with these sacrifices a man pleaseth Aloha. 
 
 Be persuaded by your leaders, and obey them ; for 
 they watch for your souls as men who must render an 
 account of you, that with joy they may do this, and not 
 with groans ; for that is not profitable for you. 
 
 Pray for us ; for we are confident we have a good 
 conscience, that in all things we desire to act aright. 
 And more especially I ask from you to do this, that I 
 may be turned to you quickly. 
 
 But the God of peace, who brought up from the 
 house of the dead the great Shepherd of the flock, by the 
 blood of the eternal covenant, who is Jeshu Meshiha, our 
 Lord, make you perfect in every good work, that ye may 
 do his will, and effect in you whatever is good before 
 him, by Jeshu Meshiha : to him be glory unto the age 
 of ages. Amen. 
 
 Now I request from you, my brethren, that ye prolong 
 your minds on the word of exhortation ; for in a few 
 (words) I have written to you. But know that our 
 brother Timotheos is released ; and if he come soon, with 
 
 ® By his hand. 
 
TO THE EBROYEE. 403 
 
 him I will see you. Ask for the peace of all your 
 leaders, and of all the saints : they of Italia ask for your 
 peace. Grace be with you all. Amen. 
 
 Finished is the Epistle which to the Ebroyee was written 
 from Italia of Ruma, and sent by the hand of 
 Timotheos. 
 
EPISTLE OF JAKUB THE APOSTLE. 
 
 I. 
 
 Jakub, a servant of Aloha and of our Lord Jeshu 
 Meshiha, unto the twelve tribes who are dispersed among 
 the nations : Peace. 
 
 All joy shall be to you, my brethren, when you shall 
 have entered into temptations many and various. For 
 you know that the proving of faith maketh you to possess 
 patience ; but to patience let there be a perfect work, 
 that you may be complete and perfected, and in nothing 
 be deficient. If any of you be deficient in wisdom, let 
 him ask of Aloha, who giveth to all expansively, and 
 upbraideth not, and it is given to him. But let him ask 
 in faith, not wavering.^ For he who wavereth is like the 
 waves of the sea which the wind disturbeth. And let 
 not that man expect to receive any thing from the Lord, 
 who is divided in his mind, and disturbed in all his ways. 
 
 But let the humble brother glory in his exaltation, and 
 the rich in his humility ; for as the flower of an herb, so 
 he passeth. For the sun ariseth in his heat, and drieth 
 the herb, and the flower of it falleth, and the beauty of 
 its appearance perisheth ; so also the rich withereth in 
 his reverses. Blessed the man who endureth tempta- 
 tions : for when he hath been proved he shall receive the 
 crown of life, which Aloha hath promised unto them who 
 love him. Let no man say, when he is tempted. From 
 
 ^ Or, not being divided. 
 
EPISTLE OF JAKUB THE APOSTLE. 405 
 
 Aloha I am tempted; for Aloha is not tempted with 
 evils, and he no man tempteth. But each man from his 
 concupiscence tempteth himself, and desireth, and is 
 drawn away. And this desire conceiveth and beareth 
 sin ; and sin, when it is perfected, beareth death. 
 
 Do not err, my beloved brethren ; every good gift and 
 perfect from above descendeth, from the Father of lights, 
 with whom is no alteration, nor the shadow of vicissitude. 
 He willed, and begat us by the word of truth, that we 
 might be the first-ones of his creatures. 
 
 And you, my beloved brethren, let every one of you be 
 swift to hear, and slow to speak, and slow to be angry; 
 for the wrath of man the righteousness of Aloha worketh 
 not. Wherefore, remove from you all impurity and the 
 abounding of wickedness, and with meekness receive the 
 word which is engrafted in our nature, which is able to 
 save your souls. 
 
 II. 
 
 But be doers of the word, and not hearers only, neither 
 deceive yourselves. For if a man be a hearer of the word 
 and not a doer of it, this (man) is like one who vieweth 
 his face in a mirror ; for he seeth himself and passeth, 
 and hath forgotten what (manner of person) he was. 
 But every one who looketh into the perfect law of liberty, 
 and continueth therein, he is not a hearer of the hearing 
 of forgetfulness, but a doer of works ; and this shall be 
 blessed in his work. 
 
 And if a man thinketh that he serveth^ Aloha, and 
 holdeth not his tongue, but deceiveth his own heart, of 
 this man his service is vain. For the service ^ which is 
 pure and true before Aloha the Father, is this, to visit 
 the orphans and widows in their afflictions, and that a 
 man keep himself from the world without blemish. 
 
 ^ Or, ministereth unto Aloha. ' TeshmeshthOf ministry. 
 
406 THE EPISTLE 
 
 My brethren, do not hold with acceptance of faces the 
 faith of the glory of our Lord Jeshu Meshiha. For if 
 there come into your congregation a man who hath rings 
 of gold or beautiful vestments, and there come in a poor 
 man in sordid vestments, and you look upon him who 
 clothed in beautiful vestments, and say to him, Sit 
 is here well ; and you say to the poor man. Stand thou 
 there, or. Sit thou here before the stool of our feet ; 
 behold, are you not divided in yourselves, and become 
 separaters for evil reasons ? Listen, my beloved brethren : 
 Hath not Aloha chosen the poor of the world, but rich in 
 faith, to be heirs in that kingdom which Aloha hath 
 promised to them who love him ? But you have despised 
 the poor. Behold, are not the rich uprisen against you ? 
 and do they not drag you to the house of judgment? 
 Do they not blaspheme against that Good Name which is 
 pronounced upon you ? And if the law of Aloha in this 
 you accomplish, as it is written, Thou shalt love thy 
 neighbour as thyself, you do well ; but if you accept 
 persons, you commit sin, and are convicted by the law as 
 transgressors against the law. For he who keepeth the 
 whole law, and in one offendeth, of the whole law he 
 is guilty. For he who hath said. Thou shalt not commit 
 adultery, is he who hath said. Thou shalt not steal ; but 
 if thou do not commit adultery, yet steal, thou hast be- 
 come a transgressor against the law. So speak and so 
 act, as those who by the law of Uberty are to be judged. 
 For judgment is to be without mercy, upon him who 
 hath not done mercy. Be you exalted by mercy over 
 judgment. 
 
 III. 
 
 What is the use,* my brethren, if a man say, 1 have 
 faith, — and works he hath not ? How can his faith save 
 
 * HenyoriOj utUitas. 
 
OF JAKUB THE APOSTLE. 407 
 
 him ? And, if a brother or sister be naked, and wanting 
 the food of to-day, and any one of you shall say to them. 
 Go in peace, be warm, and be satisfied, and give them not 
 what is necessary for the body, what (would be) the use ? 
 Thus also the faith that hath not works is dead, (being) 
 alone. For a man saith. Thou hast faith, and I have 
 works ; show me thy faith without thy works, and I will 
 show thee my faith from my works. Thou believest that 
 Aloha is one : thou doest well ; the demons also believe 
 and tremble. Art thou willing to know, weak man, 
 that faith without works is dead ? Our father Abraham, 
 was he not by works justified, when he offered Ishok his 
 son on the altar? Thou seest that his faith was helpful^ 
 unto his works ; and by works his faith was perfected, 
 and the scripture was accomplished which said, that 
 Abraham believed in Aloha, and it was reckoned unto 
 him for righteousness, and the friend of Aloha he was 
 called. Thou seest that by works man is justified, and 
 not by faith alone. So also Rachab the harlot, was she 
 not by works justified when she received the spies, and 
 by another way sent them forth? Thus, as the body 
 without the spirit is dead, so also the faith which is 
 without works is dead. 
 
 IV. 
 
 Let there not be many teachers among you, my bre- 
 thren, but know that a greater condemnation we incur. 
 For (in) many we all ofi"end. Every one who in word 
 offendeth not, this is a perfect man, who is able to make 
 subject also all his body. For, behold, bridles into the 
 mouth of horses we throw that we may make them sub- 
 missive to us, and their whole body we turn. Also the 
 mighty ships, while the furious winds drive them, by a 
 
 ^ Vide Castell's IJept. Lex. in i?*D. 
 
408 THE EPISTLE OF 
 
 little wood are turned about to the region which the will 
 of him who guideth doth contemplate. So also the 
 tongue is a small member, and uphfteth itself. A little 
 fire also burneth many forests ; ^ and the tongue is a fire, 
 a world of sin, like a forest is the tongue itself among 
 our members ; it defileth all of our body, and burneth 
 the course of our generations which run (forward) as a 
 wheel, and kindleth also itself with fire. For every 
 nature of animals, and of birds, and reptiles of the sea, 
 and of the dry land, have been subjected to the human 
 nature ; but the tongue no one can subdue ; this is an 
 evil not ordered, (and) full of the poison of death. For 
 by it we bless the Lord and the Father, and by it we 
 curse men who in the hkeness of Aloha were made ; and 
 from the same mouth go forth curses and blessings. My 
 brethren, it is not fit that these should so be done. Can 
 it be that one fountain shall send forth waters sweet and 
 bitter ? Or can the fig-tree, my brethren, make olives, or 
 the vines figs? thus also^ salt waters cannot be made 
 sweet. Wlio of you is wise and instructed ? let him show 
 his works in good conversations in meek wisdom. But if 
 you have bitter envy among yourselves, or contention be 
 in your hearts, be not inflated against the truth, nor lie ; 
 because this wisdom from above descendeth not ; but is 
 earthly, from the reasonings of the soul, and from de- 
 mons. For where there are envy and contention, there 
 also are tumult and every thing that is evil. But the 
 wisdom that is from above is pure, and fuU of peace, and 
 meekness, and obedience, and full of mercies and good 
 fruits, and is without division, and faces accepteth not. 
 But the fruits of righteousness in quietness are sown by 
 them who make peace. 
 
 From whence are there among you wars and strifes? 
 
 ^ OLee sagiyee mauqdo. ' Hocano oph. 
 
JAKUB THE APOSTLE. 409 
 
 Is it not from the lusts which war in your members ? 
 You desire, and have not ; you kill and are emulous, yet 
 it cometh not into your hands ; you strive and make 
 wars, and nothing have because you do not ask ; you 
 ask and receive not, because you ask wickedly, as that you 
 may cherish your lusts. Adulterers, know you not that 
 the friendship of this world is enmity with Aloha ? He, 
 therefore, who willeth to be the friend of this world, hath 
 become the enemy of Aloha. Or do you vainly think 
 that the scripture saith, that In emulation desireth the 
 Spirit who dwelleth in us ? But more excellent grace 
 hath our Lord given unto us. Wherefore he saith. Aloha 
 humbleth the proud, and to the humble he giveth grace. 
 
 V. 
 
 Be subject, therefore, unto Aloha ; withstand Satana, 
 and he will flee from you ; and draw nigh unto Aloha, 
 and he will be nigh you. Purify your hands, sinners, 
 and sanctify your hearts, divided of soul. Be humbled 
 and sorrowful, and let your laughter be turned into grief, 
 and your gladness into anxiety. Be humbled before the 
 Lord, and he will exalt you. Speak not against one ano- 
 ther, my brethren ; for he who speaketh against his bro- 
 ther, or judgeth his brother, speaketh against the law, 
 and judgeth the law. And if the law thou judgest, thou 
 art not a doer of the law, but the judge of it. For one 
 is the appointer^ of the law and the Judge, who can 
 save and destroy. But thou, who art thou, who judgest 
 thy neighbour? 
 
 But what shall we say of them who say. To-day or to- 
 morrow we will go to this city, or that, and work there one 
 year, and negotiate, and make gain ? and they know not 
 what shall be on the morrow : for what is our life, but 
 
 ® Seem-nomoso. 
 T 
 
410 
 
 THE EPISTLE OF 
 
 a vapour which for a little while is seen, and vanisheth 
 and endeth ? For instead they should say. If the Lord 
 wiU, and we live, we will do this or that. They glory 
 in their pride. All glorying such as this is from the Evil. 
 And he who knoweth the good and doeth it not, sin is 
 to him. 
 
 rich men, howl and weep for the miseries which are 
 coming upon you. Your riches are corrupt and stink, 
 and your vestments are eaten of the moth, and your gold 
 and your silver rusteth, and the rust of them is for a wit- 
 ness against you, and is to eat your flesh. You have 
 gathered fire for you for the last days ! Lo, the hire of 
 the labourers who have reaped your lands, which you 
 have refused, clamoureth, and the cry of the harvests to 
 the ears of the Lord of Sabaoth hath ascended. For 
 you have lived daintily on the earth, and have been wan- 
 ton, and have nourished your bodies, as for the day of 
 slaughter. You have condemned and have killed the 
 just, and he hath not resisted you. 
 
 But you, my brethren, prolong your spirit until the 
 coming of the Lord ; as the husbandman who expecteth 
 the precious fruits of his lands, and prolongeth his spirit 
 for them, until he receive the rain the early and the lat- 
 ter; so also you, prolong your spirit, and your hearts 
 confirm ; for the coming of our Lord draweth nigh. 
 
 Groan ^ not one against another, my brethren, that 
 you be not judged ; for, behold, the Judge standeth 
 before the door. The example of the prophets take to 
 you, my brethren, to prolong your spirits in your afflic- 
 tions, them who have spoken in the name of the Lord. 
 For, behold, we give blessedness to them who have en- 
 dured. You have heard of the patience of lob, and the 
 end which the Lord wrought for him you have seen ; be- 
 cause that merciful is the Lord and compassionate. 
 ' Lo tetanchtin. 
 
JAKUB THE APOSTLE. 411 
 
 But before every thing, my brethren, swear not ; by 
 heaven nor by earth, nor with any other oath ; but let 
 your word be Yes, yes, and No, no, that you be not 
 bound under condemnation. And if any of you be in 
 affliction, let him pray ; and if he rejoice, let him sing ; 
 and if he be sick, let him call for the presbyters of the 
 church, and they will pray over him and anoint him with 
 oil in the name of our Lord. And the prayer of faith 
 shall make whole him who was .sick, and our Lord shall 
 raise him up ; and if he have committed sins, they shall 
 be forgiven him. 
 
 But confess your faults one to another, and pray one 
 for another, that you may be healed. For great is the 
 power of that prayer which the righteous prayeth. Elia 
 also was a man of suffering, as we ; and he prayed that 
 the rain should not fall upon the earth, and it fell not 
 (for) three years and six months. And again he prayed, 
 and the heaven gave rain, and the earth gave her fruits. 
 
 My brethren, if any of you shall err from the way of 
 truth, and one shall convert him from his error, let him 
 know, that he who turneth a sinner from the error of his 
 way, saveth his soul from death, and hideth the multi- 
 tude of his sins. 
 
 Finished is the Epistle of Jakub the apostle. 
 
 T 2 
 
EPISTLE or PETROS, THE APOSTLE 
 SHEMUN KIPHA. 
 
 I. 
 
 Petros, an apostle of Jeshu Meshiha, to the chosen- 
 ones and sojourners who are scattered in Pontos and in 
 Galatia, and in Kapadukia, and in Asia, and in Bithunia : 
 them who are elected by the foreknowledge of Aloha the 
 Father, through sanctification of the Spirit, that they 
 might be unto obedience, and unto the sprinkhng of the 
 blood of Jeshu Meshiha : grace and peace be multiphed 
 with you. 
 
 Blessed be Aloha, the Father of our Lord Jeshu Me- 
 shiha, who by his abundant grace hath begotten us anew 
 through the resurrection of our Lord Jeshu Meshiha unto 
 the hope of salvation, and to the inheritance which is 
 not corruptible, and not defiled, and not to be consumed, 
 which is prepared for you in heaven, while you are kept 
 by the power of Aloha and through faith, unto the salva- 
 tion which is prepared to be revealed in the last times ; 
 wherein you will rejoice for ever, though in this little 
 time you are afflicted^ by manifold temptations which 
 pass over you ; that the proof of your faith may be seen, 
 which is more precious than gold refined which is proved 
 in fire, unto praise and unto honour and unto glory, at 
 the revelation of Jeshu Meshiha ; whom you have not 
 
 ^ Or, straitened. 
 
EPISTLE OF PETROS THE APOSTLE. 413 
 
 seen and (yet) love, and in whose faith you exult with 
 glorious joy that is not spoken : that you may receive the 
 recompence of your faith, the salvation of your souls. 
 That salvation which the prophets investigated when they 
 prophesied concerning the grace which was to be given 
 unto you, and searched into, what time the Spirit of the 
 Meshiha who dwelt in them showed and testified of the 
 future sufferings of the Meshiha, and his glory which 
 (should be) after them. And all that they searched was 
 revealed to them j for not for themselves they inquired, 
 but to us (and) of us ^ they prophesied those (blessings) 
 which now are revealed to you by them who have 
 preached to you ^ by the Spirit of Holiness which is sent 
 from heaven ; for into these themselves the angels also 
 desire to look. 
 
 Wherefore gird up the loins of your minds, and be 
 fully wakefid, and hope for the joy that cometh to you at 
 the revelation of our Lord Jeshu Meshiha; as obedient 
 children, and not partaking again of the former desires 
 which you desired when ignorant. But be holy in all 
 your conversations, as he is holy who calleth you; 
 because it is written, Be ye holy, as I also am holy. 
 And if you call him Father before whom there is no 
 respect of persons, and who judgeth every man according 
 to his works, with fear conduct you in this time of your 
 sojourn; while you know that not with silver which 
 wasteth away, nor with gold, you have been redeemed 
 from your vain works which you received from your 
 fathers, but with the precious blood of the Lamb spotless 
 and unblemished, who is the Meshiha ; who was afore- 
 separated for this from before the foundations of the 
 world, and hath been manifested in these last times for 
 you, who by him * believe in Aloha, who raised him from 
 
 ^ Lan dilan, ' Or, evangelized you. * Dabideh. 
 
414 THE EPISTLE OF 
 
 the dead, and gave him glory, that your faith and your 
 hope may be in Aloha. Let your souls be sanctified in 
 obedience to the truth, and be filled with the charity 
 which respecteth not persons, that with a pure heart and 
 perfect you may love one another, as men who are regene- 
 rated, not by a perishable seed, but by that which is im- 
 perishable, by the Uving word of Aloha which abideth for 
 ever. Because all flesh is grass, and all its beauty as the 
 flower of the field. The grass withereth and the flower 
 drieth up, but the word of our God abideth for ever ; 
 and this is that word which is preached unto you. 
 
 II. 
 
 Make to cease therefore from you all malice and all 
 guile, and dissimulation, and envy, and slander; and be 
 as (new) -born babes, and be desirous of the word as of 
 milk pure and spiritual, that by it you may increase unto 
 life. If you have tasted and seen how good is the Lord, 
 unto whom you have come, who is the living stone 
 whom men have rejected, yet (who is) chosen and 
 honourable with Aloha. And you also as living stones 
 are builded, and become a spiritual temple, and holy 
 priests to offer sacrifices, which are acceptable before 
 Aloha by Jeshu Meshiha. 
 
 For it is said in the scripture. Behold, I lay in Zion a 
 stone choice ^ and honourable in the head of the corner : 
 whosoever believeth in him shall not be ashamed. To 
 you therefore is given this honour, to them who beheve : 
 but to them who are disobedient he is a rock ^ of offence, 
 or a stone ^ of stumbhng, and they are offended at him 
 in not obeying the word, because to this they are set. 
 
 But you are a chosen race, who minister as priests to 
 the kingdom,^ a holy people, a congregation redeemed to 
 
 ^ Or, tried, bachiriho. '^ Kipha, ^ Abri'na, 
 
 ® Damhahno lemalkutho. 
 
PETROS THE APOSTLE. 415 
 
 announce the praises of him who hath called you from 
 darkness to his transcendant light : those who before 
 were not reputed a people, but now the people of Aloha ; 
 upon whom also mercies were not ; but now, mercies are 
 poured upon you. 
 
 III. 
 
 My beloved, I beseech you as strangers and as 
 sojourners, be separate from all the lusts of the body 
 which make wars against the soul. And let your con- 
 versation be good before all men ; and they who speak 
 against you mahcious words shall see your good deeds, 
 and shall glorify Aloha in the day of the probation. 
 And be subject to all men for the sake of Aloha : to 
 kings, on account of their authority ; and to judges, 
 because from him they are sent for the punishment of 
 transgressors, and for the commendation of good works. 
 For so is the will of Aloha, that by your comely works 
 you may shut the mouth of fools who know not Aloha. 
 As the sons of liberty, yet not as men who make their 
 liberty a veil for their wickedness, but as the servants of 
 Aloha. Honour all ; your brethren love ; and Aloha 
 revere ; and kings honour. And those servants who are 
 among you, be subject to your masters with reverence ; 
 not only to the good and gentle, but also to the hard 
 and the severe. For these are pleasing before Aloha, who, 
 for the sake of a good conscience, endure the afflictions 
 that come upon them unjustly. For they who on 
 account of their offences suffer tribulations, what praise 
 have they ? But when you do well and they afflict you, 
 and you endure, then doth your praise become great with 
 Aloha. For unto this have you been called ; because the 
 Meshiha also hath died for us, and left us this example, 
 that in his steps we may walk.. Who did no sin, nor 
 was guile found in his mouth ; who was reviled and 
 
416 THE EPISTLE OF 
 
 reviled not, and suffered and threatened not, but deli- 
 vered his cause to the Judge of righteousness ; and took 
 all our sins and upbore ^ them in his body on the cross ; 
 that when dead to sin, in the righteousness of him we 
 might live ; for by his stripes you are healed, who had 
 wandered as sheep, and are returned now unto the Shep- 
 herd and Guardian ^ of your souls. 
 
 So you also, wives, be subject to your own husbaods, 
 that them who have not obeyed the word, by your comely 
 manners without labour you may win, while they see that 
 with reverence and with chastity you conduct yourselves. 
 Neither be adorned with outward adornings of the 
 entwinement of your hair, or necklaces of gold, or of 
 excelling vestments, but adorn yourselves in the hidden 
 man of the heart, with the spirit of gentleness which 
 perisheth not, the ornament of excellence before Aloha. 
 For so also of old the holy women who confided in Aloha 
 adorned themselves, and were subject to their husbands, 
 even as Sara was subject to Abraham, and called him My 
 Lord : of her be you the daughters in good works, not 
 being perturbed by any fear. 
 
 IV. 
 
 And you, men, dwell likewise with your wives with 
 knowledge, and as feeble vessels in honour hold them ; for 
 they also with you inherit the gift of the life of eternity ; 
 that you be not hindered in your prayers. But, finally, 
 be all unanimous, and suffer with those who suffer, and 
 love one another, and be merciful and gentle ; and let no 
 man render evil for evil, nor invective for invective, but, 
 that which is contrary to them, bless : for unto this are 
 you called, that the blessing you may inherit. 
 
 ^ Vaseq enun. Aphel of nesaq, ascendit, elevaviL 
 ^ Soitro, curator. 
 
PETROS THE APOSTLE. 
 
 417 
 
 Who then willeth life. 
 
 And loveth good days to see ? 
 
 Let him keep his tongue from evil. 
 
 And his lips that they speak not guile. 
 
 Let him depart from evil and do good, 
 
 And seek peace and run after it. 
 
 For the eyes of the Lord are upon the righteous. 
 
 And his ears, to hear them ; 
 
 And the face of the Lord is against the wicked. 
 And who (is he) who will do you evil if you be emulous 
 of good 2 (actions) ? And (yet) if you suffer for the 
 sake of righteousness, you are happy. And you will not 
 fear them who would make you afraid, nor be shaken. 
 But sanctify in your hearts the Lord Meshiha. 
 
 V. 
 
 And be prepared to make defence to every one who 
 shall seek of you speech concerning the hope of the 
 faith, with meekness and with seriousness, while you 
 have a good conscience ; that as they speak against you 
 as against evil men, they may be made ashamed who have 
 traduced your good conversations in the Meshiha. For 
 it helpeth you (if) while doing goodly works you have to 
 sustain evil, if so it be the will of Aloha, and not while 
 working evils. Because the Meshiha also once died on 
 account of sins, the just on account of sinners, that he 
 might bring ^ us unto Aloha. And dead in the body and 
 alive in the Spirit, he preached unto those souls who were 
 held in sheul, those who before were disobedient in the 
 days of Nuch;* while the long-suffering of Aloha com- 
 manded that he should make the ark, upon the hope of 
 their conversion, and eight souls only entered therein, 
 and were saved in the waters. After which very type 
 
 2 Plural. 3 Qj.^ present. ^ Or, Noocb. 
 
 T 5 
 
418 THE EPISTLE OP 
 
 also you are saved in baptism,^ not while you cleanse the 
 body from filth, but while you make confession of^ 
 Aloha with a pure conscience, and of^ the resurrection 
 of Jeshu Meshiha ; who is exalted unto heaven, and is at 
 the right hand of Aloha, and unto whom are subject 
 angels and authorities and powers. 
 
 If then the Meshiha hath suffered for you in the flesh, 
 be you also armed in it with the same mind ; for every 
 one who dieth in his body hath ceased from all sins, that 
 henceforth to the lusts of men he should not live, what 
 time he is in the body, but to the will of Aloha. For 
 the time which hath passed sufficeth to have served the 
 will of the Gentiles in indulgence, in drunkenness, in 
 vileness, in revellings, and in the service of demons. 
 And, behold, now they wonder and blaspheme at you 
 because you riot not with them in that former indulg- 
 ence ; they who shall give account to Aloha, who will judge 
 the dead and the Uving. For on this account the dead 
 also have been evangelized ; that they might be judged 
 as men in the flesh, and live with Aloha in the Spirit. 
 
 VI. 
 
 But the end of all cometh ; therefore be sober, and 
 watch unto prayer. And before every thing have ardent 
 love for one another; for love covereth a multitude of 
 sins. And be lovers of guests without murmuring. 
 And every man of you the gift which he hath received 
 from Aloha, let him minister thereof unto his neighbours 
 as good stewards of the various grace of Aloha. Who- 
 ever shall speak, as the word of Aloha let him speak ; 
 and whoever ministereth, (he shall minister) as from the 
 power which Aloha giveth to him, that in every thing 
 which you do Aloha may be glorified through Jeshu 
 
 ^ B'mahmudilho. ® Or, in. 
 
PETROS THE APOSTLE. 419 
 
 Meshiha, whose are the glory and honour to the age of 
 ages. Amen. 
 
 My beloved, be not amazed at the temptations which 
 you have, as that something strange happeneth to you, 
 because for your probation they have been ; but rejoice 
 that you are partakers of the sufferings of the Meshiha, 
 that so also at the revelation of his glory you may rejoice 
 and exult. And if you be reviled for the sake of the 
 name of the Meshiha, you are happy ; for the Spirit of 
 the glory of Aloha resteth upon you. Only, let no man 
 of you suffer as a murderer, or as a thief, or as a doer of 
 evils. But if he suffer as a Christian, let him not be 
 ashamed, but let him glorify Aloha in that very name. 
 
 For the time is, that judgment shall begin from the 
 house of Aloha. But if from us it begin, what is the 
 end (to be) of them who obey not the gospel of Aloha ? 
 And if the righteous scarcely be saved, the wicked and 
 the sinner where shall he be found ? Wherefore, let them 
 who suffer according to the will of Aloha commend to 
 him their souls in good works, as unto the Faithful 
 Creator. 
 
 VII. 
 
 But I entreat of the presbyters who are among you, I, 
 a presbyter, your companion, and a witness of the suffer- 
 ings of the Meshiha, and a partaker of his glory that is 
 to be revealed ; feed the flock of Aloha which is delivered 
 to you, and take care (of it) spiritually,' not by con- 
 straint, but with the will ; not for corrupt gain, but with 
 all your heart ; not as lords of the flock, but that you 
 may be to them a goodly example ; that when the Chief 
 of pastors^ shall be revealed, you may receive from him a 
 crown of glory which fadeth not. 
 
 ' Vasuru rmhonoith. ^ Rah Roautho. 
 
420 EPISTLE OF PETROS THE APOSTLE. 
 
 And you younger, be subject to your presbyters, and 
 be clothed carefully ^ with humility of mind towards one 
 another ; because Aloha is against those who exalt them- 
 selves, and to the humble he giveth grace. Be humbled, 
 therefore, under the mighty hand of Aloha, that he may 
 exalt you at the right time. And all your anxiety cast 
 upon Aloha, because he is careful over you. 
 
 Watch, and be mindful, because your adversary Satana, 
 as a hon, roareth and walketh and seeketh whom he may 
 devour. Withstand him then, being confirmed in the 
 faith ; and know that upon your brethren also who are 
 in the world, these same sufferings come. But the God 
 of grace, who hath called us to his eternal glory by Jeshu 
 Meshiha, will give to us while we endure these few afflic- 
 tions to be strengthened, and confirmed, and established 
 in him for ever. To Him be glory and dominion and 
 honour unto the age of ages. Amen. 
 
 These few, as I consider, I have written to you by the 
 hands of Silvanos, a faithful brother ; and I persuade and 
 testify, that this is the true grace of Aloha, this wherein 
 you stand. 
 
 The elect church which is in Babel, asketh for your 
 peace, and Markos my son. Salute one another with the 
 holy kiss. Peace be with all of you who are in the 
 Meshiha. Amen. 
 
 Finished is the Epistle of Petros the apostle. 
 
 ^ Or, closely. 
 
THE 
 
 EPISTLE OF JUHANON THE APOSTLE. 
 
 I. 
 
 We announce ^ to you that which was from the begin- 
 ning, that which we have heard, and seen with our eyes, 
 have seen, and touched with our hands, that which is the 
 Word of Hfe. And the hfe was manifested, and we have 
 seen, and testify, and preach to you the eternal hfe which 
 was with the Father, and was manifested to us. And 
 what we have seen and heard, we make known also to 
 you, that you may have communion with us ; and our 
 communion is with the Father, and with his Son Jesh u 
 the Meshiha. 
 
 And these write we unto you, that our joy which is in 
 you may be complete. And. this is the annunciation 
 which we have heard from him, and announce to you, 
 that Aloha is light, and in him is no darkness at all. 
 And if we say that we have communion with him, and 
 walk in darkness, we He, and in the truth do not pro- 
 ceed ; but if in the light we walk, as He is in the light, 
 we have communion with one another, and the blood of 
 Jeshu his Son cleanseth us from all our sins. And if we 
 say that we have no sin, we deceive ourselves, and the 
 truth is not in us ; but if we confess our sins, he is faith- 
 ful and just to forgive us our sins, and to cleanse us from 
 all unrighteousness. And if we say we have not sinned, 
 we make him a liar, and his word is not in us. 
 
 My sons, these write I to you, that you sin not. And 
 if a man shall sin, we have an Advocate with the Father, 
 ^ Mesabrinan, 
 
422 
 
 THE EPISTLE OF 
 
 Jeshu Meshiha, the Just ; for he is the propitiation for 
 our sins, and not on behalf of ours only, but also on 
 behalf of the whole world. And by this we feel that we 
 know him, if we keep his commandments. For he who 
 saith that he knoweth him, and his commandments keep- 
 eth not, is a liar, and the truth is not in him. But he 
 who keepeth his word, in him is perfected truly the love 
 of Aloha ; for by this we know that we are in him. He 
 who saith, I am in him, ought according to his walkings 
 to walk. 
 
 II. 
 
 My beloved, a new commandment I write not to you, 
 but the old commandment, that which was with you from 
 the beginning ; but the old commandment is the word 
 which you have heard. Again, a new commandment I 
 write to you, that which is true in him and in you; 
 because the darkness hath passed, and the true light 
 beginneth to appear. ^V^loever saith, then, that he is in 
 the light, and hateth his brother, is in darkness until 
 now. He who loveth his brother, in the light abideth, 
 and offence is not in him. He who hateth his brother is 
 in darkness, and in the darkness walketh, and knoweth 
 not whither he goeth, because the darkness itself hath 
 bUnded his eyes. 
 
 I write to you, sons,^ because forgiven to you are your 
 sins for the sake of his name. I write to you, fathers, 
 because you have known him who hath been from the 
 beginning. I write to you, young men, because you have 
 overcome the wicked. I have written to you, children,^ 
 because you have known the Father. I have written to 
 you, fathers, because you have known Him who (hath 
 been) from the beginning. I have written to you, young 
 men, because you are strong, and the word of Aloha 
 remaineth in you, and you have overcome the wicked. 
 * Bnai. ^ Teloyee. 
 
JUHANON THE APOSTLE. 423 
 
 Love not the world, nor any thing which is in it ; for 
 whoever loveth the world, the love of the Father is not in 
 him. For every thing that is in the world, is the lust of 
 the body, and the lust of the eyes, and the pride of the 
 world. These which are not of the Father, but they are 
 from the world itself. And the world passeth, (both) it 
 and its lusts ; but he who doeth the will of Aloha, con- 
 tinueth for ever. 
 
 My sons, it is the last time : and as you have heard, 
 the false meshiha cometh ; and now there are many false 
 meshihas, and from this we know that it is the last time. 
 From us they went forth, but they were not of us ; for 
 if they had been of us, with us would they have re- 
 mained. But they went forth from us, that it might be 
 known that they were not of us. And you have an 
 anointing from the Holy, and you discern every man. I 
 have not written to you because you know not the truth, 
 but you know it, and that no lie is of it, of the truth. 
 Wlio is a liar, if not he who denieth that Jeshu is the 
 Meshiha? and this (one) is a false meshiha. He who 
 denieth the Father, denieth also the Son ; and he who 
 denieth the Son, disbelieveth also the Father. Whoso 
 confesseth the Son, the Father also confesseth. And 
 you, what you have heard from the first, let it continue 
 with you. For, if what you have heard from the first 
 continue with you, you also will continue in the Father 
 and in the Son. And this is the promise which he 
 promised to us, eternal life. But these I have written to 
 you, because of those who would seduce you. And you, 
 also, if the anointing continue with you which you have 
 received from him, have not need that a man should 
 teach you ; but as the anointing that is from Aloha itself 
 teacheth you concerning every thing, and is true, neither 
 is falsity in it ; and as it hath taught you, continue in it. 
 And now, my sons, continue in him : that when he is 
 manifested we may not be confounded of him, but we may 
 
424 
 
 THE EPISTLE OF 
 
 have confidence at his coming. If you know that he is 
 righteous, know also that every one who doeth righteous- 
 ness is of him. 
 
 And see how great is the love of the Father toward us, 
 that sons he hath called us, and also made us ! Therefore 
 the world doth not know us, because that it hath also 
 not known him. 
 
 III. 
 
 My beloved, now are we the sons of Aloha ; and it is 
 not manifest, as yet, what we are to become ; but we 
 know, that when he is manifested, in his likeness we are, 
 and see him, according to that which he is. And every 
 one who hath in him this hope, purifieth himself, as He 
 is pure. But whoever committeth sin doeth iniquity ; 
 for all sin is iniquity. And you know that he was mani- 
 fested to bear our sins, and sin in him is not. And 
 every one who in him abideth, sinneth not. And every 
 one who sinneth, hath not seen him, nor known him. My 
 SODS, let no man deceive you : he who worketh righteous- 
 ness is righteous, as also the Meshiha himself is righte- 
 ous. And he who doeth sin is of Satana, because that 
 from the commencement Satana was a sinner. And for 
 this cause did the Son of Aloha appear, that he might 
 destroy the works of Satana. Every one who is born of 
 Aloha, sin doth not work, because that his seed is in 
 him, and he cannot sin, because of Aloha he is born. In 
 this are distinguished the sons of Aloha from the sons of 
 Satana ; every one who doeth not righteousness, nor 
 loveth his brother, is not of Aloha. For this is the com- 
 mandment which you have heard from before, that you 
 love one another. Not as Koen, who was from the Evil, 
 and killed his brother. And on what account killed he 
 him ? unless that his own works were evil and his bro- 
 ther's righteous. Do not wonder, my brethren, if the world 
 hate you. We know that we have passed from death unto 
 
JTJHANON THE APOSTLE. 425 
 
 life, by this, that we love our brethren. He who loveth 
 not his brother, in death continueth. For every one who 
 hateth his brother is a man-killer ; and we know that in 
 no man-killer can abide the life which is eternal. 
 
 In this we know His love toward us, that he gave 
 himself for us ; (so) also it is right for us for the sake 
 of our brethren to give ourselves. And he who hath the 
 possession of the world, and shall see his brother that he 
 needeth, and shall shut his compassions from him, how 
 is there in him the love of Aloha ? My sons, let us not 
 love one another in words and in tongue, but in works 
 and in truth. And by this we make known that we are 
 of the truth, and before that he cometh we make confi- 
 dent our hearts. And if our heart condemn us, how 
 much (more) Aloha, who is greater than our heart, and 
 knoweth every thing ! 
 
 My beloved, if our heart condemn us not, we have 
 openness of face before Aloha. And whatever we ask, 
 we shall receive from him, because we keep his com- 
 mandments, and do the things which are beautiful^ 
 before him. And this is his- commandment. That we 
 believe in the name of his Son Jeshu Meshiha, and love 
 one another, as he hath commanded us. And he who 
 keepeth his commandments, is kept by him, and he 
 dwelleth in him : and by this we perceive that he dwell- 
 eth in us, by his Spirit whom ^ he hath given to us. 
 
 IV. 
 
 My beloved, believe not all spirits, but discern the 
 spirits whether they be from Aloha ; because many false 
 prophets have gone forth into the world. By this we 
 know the Spirit of Aloha : Every spirit who confesseth 
 that Jeshu Meshiha hath come in the flesh, is from 
 Aloha. And every spirit who confesseth not that Jeshu 
 * Shaphirthd. ^ Hau d'yahab. 
 
426 
 
 THE EPISTLE OF 
 
 hatli come in the flesh, is not from Aloha : but this is 
 from that false meshiha, of whom you have heard that he 
 coraeth, and now is in the world already. But you of 
 Aloha are the children, and have overcome them ; because 
 greater is he who is with you, than he who is in the 
 world. And these are of the world, therefore the world 
 heareth them. But we are of Aloha ; and he who know- 
 eth Aloha heareth us ; and he who is not of Aloha hear- 
 eth us not. In this itself we perceive the Spirit of truth 
 and the spirit of deception. 
 
 My beloved, let us love one another, because love is 
 of Aloha ; and every one who loveth from Aloha is born, 
 and kuoweth Aloha. For Aloha is Love ; and every one 
 who loveth not, knoweth not Aloha. In this was made 
 known the love of Aloha towards us, that Aloha sent his 
 only Son into the world that we might live by him. In 
 this is love : it was not that we had loved Aloha, but that 
 Aloha himself loved us, and sent his Son a propitiation 
 for our sins. 
 
 V. 
 
 My beloved, if Aloha so hath loved us, we also are 
 indebted to love one another. Aloha no man hath seen ; 
 but if we love one another, Aloha in us abideth, and his 
 love is fulfilled in us. And by this we know that in him 
 we abide, and he abideth in us, because of his Spirit he 
 hath given us. And we have seen and we testify that 
 the Father hath sent his Son, the Redeemer of the world. 
 
 Whosoever confesseth Jeshu that he is the Son of 
 Aloha, in him Aloha abideth, and he abideth in Aloha. 
 And we have beheved and known the love which Aloha 
 hath toward us ; for Aloha is Love. And every one who 
 abideth in love in Aloha abideth. And in this is his love 
 perfected with us, that openness of face we might have in 
 the day of judgment ; because that as He was, so also 
 
JUHANON THE APOSTLE. 427 
 
 we are in this world. Fear in love is not : but perfect 
 love hath cast out fear, because fear is in terror.^ He 
 who feareth is not perfect in love. We then will love 
 Aloha, because he hath first loved us. But if one shall 
 say, I love Aloha, and his brother he hateth, he is a liar. 
 For he who his brother whom he hath seen loveth not, 
 how can he love Aloha himself whom he hath not seen ? 
 And this commandment we have received from him. That 
 every one who loveth Aloha shall love also his brother. 
 
 VI. 
 
 Whosoever believeth that Jeshu is the Meshiha of 
 Aloha is born. And every one who loveth the Generator 
 loveth also him who is generated of him. And by this 
 we know that we love the children of Aloha, when we 
 love Aloha, and work his commandments. For this is 
 the love of Aloha, that we keep his commandments ; and 
 his commandments are not heavy. Because every one 
 who is born of Aloha overcometh the world : and this is 
 the victory which overcometh the world, our faith. For 
 who (is he) that overcometh the world, but he who 
 believeth that Jeshu is the Son of Aloha ? This is he 
 who came by water and blood, Jeshu the Meshiha : it 
 was not by water only, but by water and blood ; and the 
 Spirit testifieth, because the Spirit himself is truth. And 
 there are three that testify, the Spirit, and the water, and 
 the blood ; and these three are in one. If the testimony 
 of men we receive, how much greater is the testimony of 
 Aloha ? and this is the testimony which Aloha hath testi- 
 fied concerning his Son. Whosoever believeth in the 
 Son of Aloha hath this testimony in himself. Every one 
 who believeth not Aloha hath made him a liar, in not 
 believing the testimony that he hath testified concerning 
 
 ^ Bequento, In pericuio. — Schaff. Root, Quenat, vitavit, exti- 
 muit vehementer. Fabricius has in perturbatione. 
 
426 BFISTU OF TCWLASaS TBE ▲POSTE.K. 
 
 AW Ikk k the tHliM^, HiA tlK fife wldcli 
 
 AUft kidi gpm tDH^andOiififeMmkiB 
 
 Smy €BK wkD ■ifihiVHi^ ^fe Sim. ippre- 
 
 D fife; aad cvoy «■£ wlw j^nadmid BA not 
 
 TketK I fisic wnttm te joa, IkMI yoa may know tbat 
 jn fine die fife vfikfi m donl, vfin bcfievc in dbe 
 
 tfiflfc^ve fine towvd fin. tibft ail lfi«t ve aik of fiim 
 to fis vil, fie fiiJMtJlfi «■. Jknd if we aie per- 
 
 aheady tfie 
 
 ffiedoifi. fie dnill aik, md life be given to Imn, to 
 in Mt m vto tfie deatfi. For tfioe m tfie 
 
 foy. For an iniq n il| ia an; and tfioe is an 
 not of dentk. And we knov ffiat tiwaj one 
 
 of Afiifia kecpelfi UmcM^ and tfie Bfil doCfi not appnacfi 
 fiiiB. We know ffiat we are of Afiifia. and tfie wfiofe 
 wndd in dK Bffil ia lyias. And we kwiw Ifint Ifie Son 
 of AfidM bifi cow, and fialfi pntm m knawkd^ to 
 fi«tfi,aBd to fie in fii^ in tfie tratfi, in fik 
 tfipMiifiifa TfiiaiaAfiifai tfie tne, and tfie 
 ia etovL My aon% keep yumadwca feoni tfie 
 
 ia tfie F-p*^V of JuhaxHHi tfie 
 ' Cmid'i 
 
 HEnC ENDS THE FancmVE SYRIAN CAICON, 
 
THE REMAINING EPISTLES 
 AND THE APOCAITPSE; 
 
 FROM A STEIAC TEXT LATER THAX THE PESCHITO. 
 
 
I 
 
INTRODUCTION. 
 
 Though the Second Epistle of Peter, the Second and 
 Third of John, the Epistle of Jude, and the Book of 
 Revelation are not found in the New-Testament canon 
 of the Syrian churches, the circumstance in no way 
 seriously interferes with the plain authenticity of those 
 productions, as integral parts of the inspired volume. 
 The Peschito translation, in which they do not occur, 
 was probably effected before the Second of St. Peter had 
 travelled far beyond the region for which it had been 
 immediately destined ; before the church had pronounced 
 any definite judgment on the limits of the canon itself; 
 and, possibly, before the Apocalypse of St. John had 
 been committed to writing, or the copies so multiplied 
 as to be extensively read out of Asia Minor. I shall not 
 occupy any of the little space which remains in the pre- 
 sent volume by a detail of the formal evidences by which 
 the authenticity of these particular books is estabUshed : 
 they may be found in the prefaces of our best commenta- 
 tors, or in the more elaborate treatises of Jones and 
 Lardner.^ 
 
 In relation to the present bearing of the subject, it is 
 enough to remark, that the Syrian church itself has never 
 denied the divinity of those books. They are quoted by 
 its leading divines as holy scripture. Thus the Apoca- 
 
 ^ Also in Hug's Einleitung ins N. T. th. 2: Eichhorn's 
 ditto, dritter bd.; Nietzsche, Epistola Petri posterior Auctori sua 
 contra Grotium vindicaia atque asserta. Lips. 1735. For the ge- 
 nuineness of the Apocalypse we have a good summary of arguments 
 in Storr's Biblical Theology, book i. sect. 3. 
 
432 
 
 INTRODUCTION. 
 
 lypse is cited by Jacob of Edessa, though in a version 
 different from the Syrian one now extant, and with the 
 origin or fate of which I am not acquainted ; and by 
 Ephrem, in the fourth century ; a hundred years earlier, 
 by Hippolytus, a Bishop of Aden, who formally main- 
 tained its authority against the objections of Caius ; and 
 earher still, in the second century, Theophilus of Antioch, 
 in his controversy with Hermogenes, appealed to it as an 
 inspired book.^ All these authors wrote in Syriac ; and 
 the references they make to the Revelation strongly indi- 
 cate the existence, so far back as the earhest of them, of 
 a version of the book in that language. In Hke manner 
 St. Ephrem quotes the Second of Peter, and the Third 
 of John, and the whole of the Epistle of Jude. We 
 admit that it cannot be demonstrated that there was a 
 Syriac version of these books then extant ; but as the 
 fact of such quotations in the works of Syrian writers 
 must be considered a presumption in the affirmative, so 
 the manner in which they are cited leaves no doubt as to 
 the supreme estimate of their authority entertained by 
 the writers themselves. 
 
 It is barely possible that the text now translated into 
 English might be identical with that made by Polycarp, 
 the co-adjutor of Philoxenus. (See Proleg. p. 33.) In 
 this case it is evident that Thomas of Harkleia must have 
 effected greater changes in the work which he professedly 
 revised, than we have generally supposed ; and, in fact, 
 created a new version, rather than emended a former one. 
 The greater Hkehhood, however, is, that the work before 
 us is later than either that by Polycarp or by Thomas ; 
 though he who performed it undoubtedly laboured with 
 the latter outspread before him ; as the same principle of 
 translation reigns through each, and instances occur in 
 
 ' EusEB. Eccles. Hist. ir. 24. 
 
INTRODUCTION. 433 
 
 whicli the very same phrase is employed by both. But 
 neither the one nor the other could approach the excel- 
 lence of the Peschito. Compared with that, the version 
 of the four epistles and that of the Apocalypse are very 
 inferior productions. To use the language of Professor 
 Hug, with whom every man will concur who has read the 
 works in question, *' They do not come near the Peschito 
 either in the mode of rendering an original writing into 
 a foreign tongue, or in the other ideas of the author. 
 They are forced, and laboriously adapted to the letter of 
 the text, without regard to purity of diction, and, in 
 some instances, without a happy notion of the sense of the 
 original." Yet an important circumstance is certain, — 
 they were made directly from the Greek ; as, from a scrupu- 
 lous resolution to be as literal as possible, the translator 
 has sometimes appended the terminations of the cases of 
 <jrreek nouns to those which had been incorporated into 
 his own language, which knows nothing of such distinc- 
 tions, and has supplied the want of a separate definite 
 article in Syriac by rendering the Greek one by the de- 
 monstrative pronouns, honoy ** this," hau, *' that," holen, 
 *' these," ailen^ "those;" a usage productive, in many 
 passages, of a barbarous and unpleasant efifect. Never- 
 theless, the determined adherence of this translator to 
 the very letter of his original, serves to give us increased 
 confidence in the value of the work, as an exact repre- 
 sentation of the wording of a class of manuscripts older, 
 perhaps, than any now in being. 
 
 The version of the four catholic epistles was first 
 brouglit to light in Europe by Dr. Pococke, who disco- 
 vered it among the manuscript treasures of the Bodleian 
 library at Oxford, and published it with the Greek text, 
 and a Latin version, in a small quarto, in 1 630. 
 
 It has been reprinted in the Polyglots and subsequent 
 editions of the Syriac Testament. 
 
434 INTRODUCTION. 
 
 RESUME OF THE REMAINING EPISTLES. 
 
 In that by St. Peter, (about a.d. 67,) the apostle 
 gives his last testimony to the truth. Every Christian 
 has here the counsels of a personal friend, and the final 
 admonitions of a commissioned servant of Jesus Christ, 
 now at the close of his great career. The Hke-minded 
 with this steadfast believer have now communion with 
 the thoughts of a soul on the eve of the heavenly life, 
 sanctified by grace, irradiated with a prophet's Hght, and 
 glowing with an apostle's zeal, and a martyr's unquench- 
 able love. 
 
 1. Against the promoters of the Nicolaitan and Si- 
 monian heresies, which had begun to be so rife in the 
 churches, he asserts the divine commission and qualifica- 
 tion of the apostles ; and then, admonishing the faithful 
 of the inseparable connexion between actual hoHness and 
 final salvation, he animates them to persevering efibrt, 
 by reminding them of the certitude of the gospel as an 
 authenticated revelation from God. Its historical facts 
 are attested by eye-witnesses, of whom the writer himself 
 was one ; and the prophecies of the Old Testament (in 
 their fulfilment, for example, in the person and work of 
 the Messiah) give their confirmation to its truth. These 
 prophecies were not the creations of mere human saga- 
 city, (nor while as yet unfulfilled may they admit of in- 
 terpretation by the same unaided faculty,) but are the 
 express utterances of Divine inspiration, and, in their 
 successive stages of accomplishment, present an accumu- 
 lative evidence for the truth of Christianity. 
 
 Of this divinely-authenticated religion the views now 
 given are at once grand and elevating. It is not a specu- 
 lation of mere idealists, nor simply a code of laws, much 
 less a dry dogmatic theory ; but a dispensation from 
 God, designed to effect the most momentous changes in 
 
INTRODUCTION. 435 
 
 the character and destinies of mankind. It brings and 
 multipUes grace and peace to us, through the knowledge 
 of Jehovah, and of his Messiah; it saves from sin, and 
 points and aids our escape from the corruption which is 
 in the world ; it calls us to glory and virtue ; to the last, 
 as a preparation for the first ; it affords us every suffi- 
 ciency to this end, furnishes us with advantages of un- 
 speakable value ; and, having introduced us into a filial 
 relationship to God, it insures to us, according to his 
 Divine power, all things that pertain to life and godli- 
 ness, and crowns these miracles of mercy by making us 
 partakers of a holy, blessed, and undying life, which will 
 unfold in us a resemblance to the Divine nature itself. 
 But along with these delightful exhibitions of privilege, 
 we are warned to be in earnest in the culture of the 
 moral virtues, which cannot be neglected without spi- 
 ritual decline, and the danger of apostasy at the last. 
 
 2. More specific references to the corruptions of doc- 
 trine and practice, by which, more fatally than by the 
 sword of persecution, the arch-enemy of truth had 
 begun to make war upon the Christian cause ; by the 
 agency of apostates and impostors, who, simulating the 
 apostolic name, inculcated opinions altogether opposed to 
 the gospel, and that under the influence of lawlessness, 
 or a dislike of moral, or even of conventional, restraint, 
 of avarice, and a love of vicious practices, to gratify 
 which they scrupled not to sacrifice the souls of those 
 who became their victims. Iniquitous theories and prac- 
 tices like these would, we might suppose, be so repugnant 
 to the better feelings of those enlightened by the truth, 
 as to be uniformly repelled wherever presented ; but St. 
 Peter laments that many had been led astray by them, 
 some of whom had made considerable attainments in the 
 faith. Such had been reduced to a condition of extreme 
 danger. Having once known the way of the Lord, they 
 u 2 
 
436 
 
 INTRODUCTION. 
 
 had become debased and brutalized. They had so per- 
 verted the grace of God, as to have rendered the fact of 
 having received it a calamity rather than a blessing ; and 
 their undoing threatened to be hopeless, their last end 
 becoming worse than their beginning. But what would 
 be the doom of those who had been the authors of this 
 ruin ? '* Swift destruction," — bearing the character of 
 judicial retribution, hopeless of termination, hence 
 likened to "eternal darkness," and unparalleled in its 
 nature.^ The certainty of such a retribution is made 
 known by the threatening of the Divine word, and by 
 the tenor of the Divine dealings with sinners, as seen in 
 the punishment of the fallen angels, the universal deluge, 
 the overthrow of the guilty cities ; and confirmed by 
 every consideration of the immutability of the Divine 
 nature. The period, also, when this fore-doomed penalty 
 will fully transpire, is announced as " the day of judg- 
 ment." 
 
 3. The apostle, standing on the verge of life, and 
 looking with prophetic vision upon the unfolding future, 
 reminds the church of the approach of a day which will 
 usher in an entire alteration in the physical as well as 
 moral world ; when not only the race which have peopled 
 this planet in a state of probation will enter on an unal- 
 terable condition of happiness or misery as the result, 
 but tue material system itself, which has been the locality 
 of their trial-time, will undergo a purifying renewal by 
 fire. 
 
 But the last fires are not to lay the earth in irrepara- 
 ble ruin ; nor will this great catastrophe render the pur- 
 pose of God in creation abortive, but will rather bring 
 about its consummation. Forth from the flames will 
 arise a renovated world : the wreck of a sin-polluted and 
 
 ^ "Most, or chiefly, those who after the flesh," &c. 
 
INTRODUCTION. 437 
 
 perishable creation will give place to a regenerated one ; 
 the final home and inheritance of virtue and joy, incor- 
 ruptible, undefiled, and unfading. 
 
 To these inspired anticipations the sceptics of the day 
 would raise an objection, from an asserted perpetuity and 
 unchangeableness in the course of nature. But the 
 apostle answers them, by denying that the course of 
 nature had been uninterrupted, inasmuch as it had already 
 been broken in upon by the occurrence of the universal 
 deluge. So that " all things had " not " continued as 
 they were from the beginning of the creation." Now he, 
 whose omnipotent fiat could then destroy the world by 
 water, can destroy it again, and will destroy it ; not, 
 indeed, by water, but by fire. He who then spake the 
 word, and the terrestrial creation was engulfed in the 
 waves of the deluge, will likewise speak again, and the 
 thundering flames of the last day will enwrap and con- 
 sume it. St. Peter goes further : even were it true that 
 the natural world had never suffered any interruption in 
 its course, would it therefore be necessarily true, that it 
 never can or will be ? Now revelation proclaims the 
 purpose of the Creator, that such an interruption awaits 
 it ; and the apostle proceeds to remind us, that the 
 decree which certifies and insures this event, is the decree 
 of the Unchangeable ; of Him who inhabiteth eternity, and 
 in whose procedure there can be neither caprice, precipi- 
 tancy, nor delay. Then, the slowness with which, to the 
 perception of the dwellers on earth, the designs of God 
 are unfolded, is grounded on a reason worthy of himself ; 
 he is long-suffering towards man, that man may be saved. 
 
 In making known these truths, St. Peter was not 
 soUtary among the messengers of God ; for inspiration 
 had given a consentaneous testimony to them by the 
 preaching and writing both of '* the holy prophets" and 
 *' the apostles of the Lord and Saviour ;" among the latter 
 
438 INTRODUCTION. 
 
 of ■whom, he makes an especial reference to St. Paul, who 
 had been the great preacher, not only of justification 
 by faith, but of judgment to come. In applying these 
 sublime teachings, the venerable writer shows how sure a 
 safeguard the practical adoption of them will furnish 
 against apostasy ; how solemn a motive they give us to 
 maintain a sense of our present acceptance with God ; 
 how powerful is the stimulus which they aflford to ad- 
 vancement in true hoHness ; how legitimate is the expec- 
 tation which the church entertains of a coming time of 
 triumph, to participate in which, we are to see that, with 
 the lapse of our days, we advance in the knowledge of 
 God, and in the experience and exemplification of his 
 saving mercy. 
 
 THE SECOND AND THIRD EPISTLES OF ST. JOHN. 
 
 From the title of Kuria, or "Lady," we may gather 
 that the Second Epistle was addressed to a woman of 
 distinction, a Christian matron, with some of whose chil- 
 dren the apostle, who writes under the simple name of 
 " the presbyter," had recently become acquainted. The 
 tenderness of St. John's disposition breathes here, as in 
 the First Epistle; yet not unaccompanied with decisive 
 admonitions against any participation or communion with 
 the adversaries of the truth. 
 
 The Third is a letter addressed to a worthy brother 
 named Gains, or Cains. (See Acts xix. 29 ; xx. 4 ; Rom. 
 xvi. 23 ; 1 Cor. i. 14. But whether either of these, is 
 uncertain.) Both Gains and Kuria appear to have lived 
 at no great distance from Ephesus. (2 Ep. 12; 3 Ep. 13, 
 14.) In this letter the apostle expresses his admiration 
 of the hospitable kindness shown by his friend to some 
 of the itinerant evangelists, and other servants of Jesus, 
 and encourages him to persevere in this beneficent con- 
 duct. He takes occasion, also, to censure the arrogant 
 
INTRODUCTION, 439 
 
 bearing of Diotrephes, who wished to usurp a supreme 
 lordship in the church of which Gains was a member, to 
 the exclusion of even apostoUc interference. Diotrephes 
 has occasionally re-appeared. 
 
 It is well worthy of remark in these two epistles, as 
 well as in that of St. Paul to Philemon, what a serene and 
 spiritual dignity peculiar to themselves appears in the 
 most familiar and ordinary letters of the apostles, as well 
 as in their public and universal rescripts and discourses, 
 
 THE EPISTLE OF JUDE. 
 
 JiHUDA BAR Halphai was the brother of James, and 
 a nephew of the Holy Virgin. Thus, as the cousin- 
 german of Jesus, he bore the name, with James, of " the 
 brother of our Lord." (2 Cor. ix. 5.) For notices of 
 him, see Luke vi. 14, 16; Matt. xiii. 55; Mark vi. 3; 
 Luke vi. 16 ; John xiv. 21, 22. He wrote this Epistle at 
 an advanced period of life. Though probably directed at 
 first to the churches of Palestine, it was with an ultimate 
 reference to the necessities of the church at large, as a 
 caveat against the antinomian heresies which, without 
 strenuous opposition, were threatening to attain a por- 
 tentous growth. We here find the same graphic descrip- 
 tion of those vicious systems which occurs in the Second 
 Epistle of Peter, (the one account serving to illustrate 
 and confirm the other,) and against which the man of 
 God gives forth his appeal, in the indignant thunder of 
 the true Hebrew prophet. The counsels and exhortations 
 to the faithful members of the church, betoken, too, a 
 devout and parental earnestness. 
 
 THE BOOK OF REVELATION. 
 
 The Syrian version of the Apocalypse exhibits a style 
 of translation similar to that which distinguishes the 
 
440 INTRODtJCTION. 
 
 four Epistles. The author of it attempted a version 
 which should reflect the literal pecularities of the Greek 
 document. He followed out this purpose to the verge of 
 barbarism, and sometimes transgressed it. But the materi- 
 als for the critical investigation of the apocalyptic text are 
 comparatively so few, that were the work of this oriental 
 translator more uncouth than it is, we could by no means 
 afl"ord to set it aside with indifference. As it is, the very 
 circumstance of its servile adherence to the letter of the 
 original, will be, in many respects, a recommendation. 
 Who made the version, is perfectly uncertain. The manu- 
 script from which our copies were printed, is now in the 
 library of the university of Leyden.^ It once belonged 
 to Joseph Scahger, who probably obtained it from Rome ; 
 as it appears, from the subscriptions, to have been the 
 work of a copyist named Caspar, "from the country 
 of India," (^J^o^oi^ )>Z) ,-^) '^^^ was then, about 
 1580, residing at the house of the Propaganda. He 
 wrote neatly on silk paper, and in the round Syrian 
 hand. He made no distinction of chapters, and com- 
 monly fills his page without breaking the matter into 
 paragraphs at all, but merely distinguishing the sentences 
 by red and black points. The manuscript was edited at 
 Leyden in 1627, in the Syrian character, and with the 
 same words in Hebrew letters, with a Latin version, and 
 useful scholia, by Louis de Dieu, who, in this, as in his 
 other works, had the advantage of the beautiful typogra- 
 phy of Elzevir.^ It has been reprinted with various 
 
 * SCALIGER'S MSS. No. 18. 
 
 ^ Apocalypsis Sancti Johannis, ex Manuscripto Exemplari a Bib- 
 liotheca Clariss. Viri Jos. Scaligeri deprompto, edita Charactere Syro 
 et EbrcBO, cum Versione Latina et Notisy Opera et Studio Ludovici 
 
 De Dieu Lug. Bat. Elzev. 1627. Assemann was of opinion, that 
 
 the Syrian version of the Revelation was the work of Mar Aba, 
 primate of the East about 540. A native of Persia, and educated in 
 the religion of Zoroaster, he did not learn either Syriac or Greek till 
 
 J 
 
INTRODUCTION. 441 
 
 corrections in the Polyglots, and some other editions of 
 the Syrian scriptures. 
 
 On the great scenes of the Revelation itself, if I do not 
 here attempt to speak, my silence is not that of incredu- 
 lity or of unconcern, but of religious reverence and awe. 
 I watch with interest and gratitude the progressive 
 advances of erudite and holy men in the study and 
 investigation of prophecy ; but I have too much yet to 
 learn in this branch of biblical investigation, to take upon 
 me the office of an interpreter of the oracles which com- 
 prise the mystic history of the remaining ages of time ; 
 and especially of a book which "speaks wisdom" pre- 
 eminently "to the perfect," and challenges the exercise 
 of the loftiest intellect, to unlock and appropriate its 
 treasures ; a book that, to employ the strong expres- 
 sions of St. Jerome, " contains almost as many mysteries 
 as words, and whose excellence transcends our highest 
 praise." Apocalypsis Joannis tot habet sacramenta 
 quot verba. Parum dixi, et <pro merito voluminis laus 
 omnis inferior est. In verbis singulis multiplices latent 
 intellig entice. Oro te, frater charissime^ inter hcec vivere, 
 ista meditari^ nihil aliud nosse, nihil qucerere. Nonne 
 tibi videtur jam hie in terris regni ccelestis habitaculum ? 
 — Ad Paulin. 
 
 after his conversion. Were we certain that he was the translator, 
 this circumstance might not be without use in explaining some of 
 the peculiarities of his work. 
 
 u 5 
 
THE 
 
 SECOND EPISTLE OF PETROS. 
 
 I. 
 
 Shemun Petros, a servant of Jeshu Meshiha, to 
 those who by faith the same in preciousness ^ with us 
 have been made equal, through the righteousness of our 
 Lord and our Redeemer Jeshu Meshiha. Grace and 
 peace be multiphed to you through the knowledge of our 
 Lord Jeshu Meshiha. As He who all (things) which 
 of the divine power are unto Hfe and godliness^ hath 
 given (us), through the knowledge of Him who hath 
 called us unto the glory of him and of virtue,^ by annun- 
 ciations ^ great and precious which he hath given to you, 
 that by them you may be partakers of the divine nature, 
 while you escape the corruption of the lusts which are in 
 the world ; So, with this, bringing in all diligence,^ add 
 to your faith virtue ; but to virtue knowledge, but to 
 knowledge perseverance, but to perseverance patience, 
 but to patience godliness,^ but to godhness brotherly 
 kindness, but to brotherly kindness love. For while 
 these are found with you, and abound, neither slothful- 
 
 ^ Or, honour. Gr. laSrifiov tsria-Tiv. 'ladrifioS) ejusdem pretii et 
 dignitatis. — Schleusnek. 
 
 ^ Dechalath Aloha, the fear, reverence, or worship of Aloha. 
 ^ Or, excellence. BHeshbwhtho dileh va-damyathrutho. 
 
 * K^^OOA. ^^^i<i^io, promissum : from w^^^ to know, make 
 
 known. 
 
 ' Or, gravity. Sheholtano. 
 
SECOND EPISTLE OF PETROS. 443 
 
 ness nor unfruitfuluess will stand against you in the 
 knowledge of our Lord Jeshu Meshiha. For he with 
 whom these are not found is blind, and seeth not, and 
 hath forgotten the purification of his former sins. Upon 
 this the more, my brethren, be careful, that by your 
 t^ood works your calling and your election you may con- 
 firm ; ® for, while you do these, you will never lapse ; ^ 
 for so abundantly shall be given to you the entrance of 
 the eternal kingdom of our Lord and our Saviour Jeshu 
 Meshiha. 
 
 Wherefore it doth not weary me to remind you con- 
 stantly of these, that you may know well, and be estab- 
 lished upon this truth. But I consider it right, so long 
 as I am in this body,^ to stir you up in remembrance : 
 knowing that the decease of my body is shortly (to be,) 
 as also our Lord Jeshu Meshiha hath made me know. 
 But be careful also that (these) you may continually 
 have ; that also after my going forth the memorial of 
 them you may observe. 
 
 For it is not after fables which are made with art that 
 we have gone, in making known to you the power and 
 coming of our Lord Jeshu Meshiha, but as we were 
 spectators of his majesty. For when he received from 
 Aloha the Father honour and glory, while a voice came 
 to him as this, after the glorious beauty of his majesty. 
 This is my Son, the Beloved, in whom I have delighted ; 
 we also this voice heard from heaven, as it came to him 
 when we were with him in the holy mount. We have 
 that which is sure also, the word of prophecy ; that 
 into which you do well to look, as to a light shinirg in a 
 dark place, until the day dawn, and the sun arise in your 
 hearts. While this first you know, that every prophecy 
 
 * Or, make sure. 
 
 ' Meshiarin, from shara, lapsus est, deliquit, transgressus est. 
 
 ^ Bephagro hono. 
 
444 SECOND EPISTLE OF PETROS. 
 
 of the scripture its own solution^ is not. For not by 
 the will of man came any prophecy, but while by the 
 Holy Spirit led spake the holy men of God. 
 
 II. 
 
 But there were false prophets in the world, as also 
 among you there will be false teachers, they who intro- 
 duce heresies of destruction,^ and, the Lord who bought 
 them denying, bring upon themselves swift destruction.^ 
 And many will go after their wickedness ; they, on 
 account of whom the way of truth will be blasphemed. 
 And with fraudulency^ of deceptive words will they make 
 merchandise of you ; they, whose judgment (denounced) 
 before tarrieth not, and whose destruction doth not 
 sleep. For if Aloha upon the angels who sinned was not 
 lenient, but in chains of darkness shut them in the 
 deeps, and delivered them to be kept to the judgment 
 of pain ; and on the former world was not lenient, but 
 Nuch, who was the eighth preacher of righteousness, he 
 preserved, when the deluge came upon the world of the 
 wicked ; the cities of Sadum and of Omuro he burned, 
 and with overthrow condemned them, while an example 
 to the wicked who should be he set them ; also Lut the 
 righteous, who was bruised with the impure conversation 
 of the lawless, he delivered ; — for in sight and in hearing, 
 while (that) just (man) dwelt among them, from day to 
 day, his righteous soul by their lawless works was tor- 
 tured ; — the Lord knoweth how to deliver from affliction 
 them who fear him, but the evil unto the day of judg- 
 ment to be tormented will he reserve. But most those 
 who after the flesh follow the concupiscence of impurity, 
 
 '■ Or, every prophecy the solution of its scripture is not. Cul 
 nebiutho shorio dacthobo diloh lo hovo. 
 ^ Abadono. 
 ' Olubuiho is used both for avariiia and defraudatio. 
 
SECOND EPISTLE OF PETROS. 445 
 
 and of authority are contemptuous ; daring and arrogant, 
 (and) who by greatness ^ are not moved while they blas- 
 pheme : whereas angels, who in power and strength are 
 (so much) greater than they, bring not against them a 
 judgment of blasphemy. But these, as the dumb ani- 
 mals, by nature (ordained) to the knife and to destruc- 
 tion, blaspheming what they know not, in their own 
 destruction will be destroyed ; while they in whom is 
 iniquity the wages of iniquity shall receive. They repute 
 as pleasure the luxury which is in the day. Blemishes 
 (are they), full of spots, who delighting in their refresh- 
 ments are luxurious : having eyes full of adultery, and 
 sins which cease not, alluring souls that are not estab- 
 lished. An heart have they which is disciplined in 
 covetousness ; sons of malediction, who, forsaking the 
 straight way, have erred, and gone in the way of Belam 
 bar Beur, who the wages of iniquity loved. But he had 
 reproof of his transgression ; (for) the dumb ass which 
 spake with the voice of man rebuked the madness of the 
 prophet. These are wells without water, clouds driven 
 from above, unto whom the blackness of darkness is 
 reserved. For while they speak scoffing words of vanity, 
 they allure with impure desires of the flesh those who 
 almost escaped from them who have their conversation 
 in error. And liberty to them they promise, while they 
 (themselves) are the servants of corruption ; for the 
 thing by which a man is overcome, to that he is subject. 
 For if [when] they have escaped from the pollutions of the 
 world through the knowledge of our Lord and Saviour 
 Jeshu Meshiha, with those very things entangled they are 
 again overcome, their end becomes worse than the begin- 
 ning. For it had been more tolerable for them not to 
 have known the way of righteousness, than, when they 
 
 ' Or, glory, majesty. 
 
446 
 
 SECOND EPISTLE OF PETROS. 
 
 knew, to turn backward from the holy commandment 
 delivered to them. But it hath happened to them accord- 
 ing to the true proverb, that The dog hath turned unto 
 his vomit ; the sow which had washed into the wallow 
 of the mire. 
 
 III. 
 
 Now this, my beloved, the second epistle I write to 
 you ; in both of which I awaken to remembrance your 
 fair* mind. That you may remember the words which 
 were before spoken by the holy prophets, and the com- 
 mandments of our Lord and our Saviour (delivered) by 
 the apostles. This first know you, that there will come 
 in the last of the days deriders who will deride, as after 
 their own lusts they walk, and saying, Where is the 
 promise of his advent ? for, since our fathers have slept, 
 every thing (abideth) as from the beginning of the 
 creation. Unknown to them is this while they are will- 
 ing, that the heaven was from of old, and the earth from 
 the waters and through the waters^ subsisted, by the 
 word of Aloha : those (waters) by which the world that 
 then was, again (was covered) with waters, and perished. 
 But the heaven which is now, and the earth, by his own 
 word are set, being reserved unto fire, unto the day 
 of judgment and the perdition of wicked men. But this 
 one (truth) be not ignorant of, my beloved. That one day 
 with the Lord (is) as a thousand years, and a thousand 
 years as one day. Not dilatory is the Lord in his pro- 
 mises, as some consider delay ; but is patient on your 
 account, not wilUng that any man should perish, but 
 (that) every man to repentance should come. 
 
 But the day of the Lord cometh as a thief : that (day) 
 in which the heavens suddenly ^ shall pass away, but the 
 
 * Reyoncun shaphira. ^ Men m'dyOf vabyad mayo komaih. 
 
 * Mensheli. 
 
SECOND EPISTLE OF PETROS. 447 
 
 elements burning be dissolved, and the earth and the 
 works that are in it be found not. 
 
 As, therefore, all these are to be dissolved, how 
 behoveth it you to be holy in your conversation, and in 
 the fear of Aloha; expecting and desiring the coming 
 of the day of Aloha ; that (day) in which the heavens, 
 tried with fire, shall be dissolved, and the elements burn- 
 ing shall melt ? 
 
 But new heavens and earth, according to his promise, 
 we expect ; those wherein righteousness dwelleth. 
 
 Wherefore, my beloved, while these you expect, be 
 dihgent, that, without blemish and without spot, of Him 
 you may be found in peace. And the long-suffering of 
 the Lord consider (to be for) salvation ; as also our 
 beloved brother Paulos according to the wisdom which 
 hath been given to him hath written to you. As in all 
 his epistles he speaks concerning these ; in which there 
 is somewhat difficult for intelligence. Those who are 
 not knowing nor settled pervert them, as also the remain- 
 ing scriptures, to their perdition. 
 
 You therefore, my beloved, knowing this before, keep 
 yourselves, lest, going after the error of those who are 
 lawless, you fall from your support. But increase in 
 grace, and in the knowledge of our Lord and our Saviour 
 Jeshu Meshiha, and (of) Aloha the Father, Whose be 
 glory both now, and in all time, and to the days eternal. 
 Amen. 
 
 Finished is the Second Epistle of Petros the apostle. 
 
SECOND EPISTLE OF JUHANON, 
 
 The presbyter to the elect Kuria and to her sons, 
 whom I love in truth, nor I only, but all they who know 
 the truth, on account of the truth which abideth in us, 
 and is with us for ever ; Grace be with you and mercy 
 and peace, from Aloha the Father, and from Jeshu 
 Meshiha the Son of the Father, in truth and in love. I 
 have rejoiced much to have found of thy sons who walk 
 in the truth, after the commandment we have received 
 from the Father. And now I entreat thee, Kuria, — no 
 new commandment writing to thee, but that which we 
 have had from the beginning, — that we love one another. 
 And this is love, that we walk according to the com- 
 mandment; this commandment is according to that 
 which you have heard from the beginning, that in it we 
 should walk. Because many deceivers are come out into 
 the world who confess not that Jeshu Meshiha came in 
 the flesh. This is the deceiver and antichrist. Be 
 watchful of yourselves, that not any thing perish which 
 you have wrought ; but (that with) a complete reward 
 you may be recompensed. Every one who transgresseth, 
 and abideth not in the doctrine of the Meshiha, hath not 
 Aloha. ^ He who abideth in his doctrine, this hath both 
 the Father and the Son. If any one come to you, and 
 this doctrine bring not, receive him not into the house, 
 and *' Joy to you,*' and " Farewell," say not to him, 
 
 ^ Or, Aloha is not in him. 
 
SECOND EPISTLE OF JUHANON. 449 
 
 For he who saith to him, " Farewell," becometh a parti- 
 cipator of his evil deeds. 
 
 Though I have many things to write to you, I will not 
 with parchment and ink ; but I hope to come to you, 
 and mouth with mouth to speak, that our joy may be 
 complete. The sons of thy elect sister ask your peace. 
 Grace be with you. Amen. 
 
 Finished is the Second Epistle of Juhanon the apostle. 
 
THB 
 
 THIRD EPISTLE OF JUHANON. 
 
 The presbyter unto Gaios my beloved, whom I love in 
 truth. Our beloved, in all things I pray for thee, that 
 thou mayest prosper and be healthful, even as thy soul 
 prospereth. For I have rejoiced greatly when the bre- 
 thren have come, and have testified concerning thy inte- 
 grity, even as in the truth thou walkest. And greater 
 joy than this I have not (than) when I hear that my 
 sons walk in the truth. 
 
 Our beloved, in faithfulness thou perform est what thou 
 doest unto the brethren, and especially to those who are 
 strangers, who have testified of thy charity, before aU 
 the church, to whom thou hast done well according to 
 that which is worthy of Aloha. For after his name they 
 went forth, taking nothing from the Gentiles. We 
 therefore ought to receive such, that we may be helpers 
 of the truth. 
 
 I would have written to the church ; but he who lov- 
 eth to be foremost^ of you, Diotrapas, receiveth us not. 
 On account of this, if I come, I will remember the works 
 which he doeth, who words of evil maketh concerning 
 us ; and these not satisfying him, he hath not received 
 the brethren, and those who receive he forbiddeth, and 
 also expelleth from the church. Our beloved, be not 
 imitative of the evil, but of the good. He who doeth 
 
 ^ Kadmoyo. 
 
THIRD EPISTLE OF JUHANON. 451 
 
 good is of Aloha, and he who doeth evil hath not seen 
 Aloha. 
 
 Concerning Demetrios is a testimony from every man, 
 and from the church, and from the truth itself. But we 
 also bear witness, and you know that our testimony is 
 true. 
 
 I have many things which I woidd write to thee, but I 
 will not with ink and reed write to thee. But I hope 
 that soon I shall see thee, and mouth to mouth we will 
 speak. Peace be with thee. The friends ask thy peace. 
 Ask the peace of the friends each by his name. 
 
 Finished is the Third Epistle of Juhanon. 
 
THE 
 
 EPISTLE OF JIHUDA, THE BROTHER 
 OF JAKUB. 
 
 JiHUDA, servant of Jeshu Meshiha, but brother of 
 Jakub, to the called people, who are beloved of Aloha the 
 Father, (and) in Jeshu Meshiha preserved : Mercy and 
 peace in love be multiplied unto you. 
 
 My beloved, while giving all diligence to write to you 
 concerning our common salvation, it is needful for me to 
 write to you, exhorting you (in particular) to do battle ^ 
 for the faith which was once delivered to the saints. For 
 certain men have obtained entrance, who from the begin- 
 ning were proscribed in this condemnation ; depraved 
 men, who the grace of Aloha turn unto lasciviousness, 
 and him who is the only Lord God, our Lord Jeshu 
 Meshiha, deny. But I will to remind you, though all of 
 you know, that Aloha, when once the people from Mets- 
 reen he had redeemed, yet afterward ^ destroyed them 
 who believed not. And the angels who kept not their 
 primacy, but left their habitation, unto the judgment of 
 the great day in chains unknown, under darkness, he 
 hath kept. As Sadum and Omuro, and the cities which 
 were around them, which in manner of them committed 
 fornication, and went after other flesh, are lying under 
 everlasting fire, condemned unto judgment. In this 
 manner also (will perish) those who, in sleep imagining, 
 defile the flesh, but contemn government, and blaspheme 
 
 * B^aguno tebadun. ' Or, secondly. 
 
EPISTLE OF JIHUDA. 453 
 
 majesty. Yet Mikael, chief of angels, when, with the 
 accuser speaking, he contended on account of the body of 
 Musha, dared not bring against him a reviling judgment, 
 but said. The Lord rebuke thee. But these the things 
 which they know not revile ; but through those by which 
 naturally as the beasts they are swayed, they are cor- 
 rupted. Woe to them ; for in the way of Koen they have 
 gone, and after the error of Belam for gain they have 
 burned, and in the rebellion of Kurach they have 
 perished. These are they who, in their recreations con- 
 taminating, behave wantonly, feeding themselves without 
 reverence ; clouds without rain, roaming with the winds ; 
 trees whose fruit withereth, and which are unfruitful, 
 twice dead, and upHfted from their root ; turbulent 
 weaves of the sea, which, by their foaming, manifest their 
 shame ; erring stars, unto whom the blackness of dark- 
 ness that is eternal is reserved. But Hanuk also, who 
 was the seventh from Adam, prophesied of these, saying, 
 
 Behold, the Lord cometh, with myriads of his saints, 
 
 To execute judgment upon all ; 
 
 And to convict all the wicked for all their deeds 
 
 Which they have wickedly done ; 
 
 And for all those obdurate words 
 
 Which ungodly sinners have spoken. 
 These are they who murmur and complain of every 
 thing, while walking according to their own desires ; 
 their mouth speaking portentous things, and extolling 
 persons for the sake of gain. 
 
 But you, my beloved, remember those words which 
 before were spoken by the apostles of our Lord Jeshu 
 Meshiha, who told you that in the last times there would 
 be those who scoff, who according to their own desires go 
 after wickedness. These are they who separate; — ani- 
 mals, in whom the Spirit is not. 
 
 But you, my beloved, in your holy faith be edified 
 
454 EPISTLE OF JIHUDA. 
 
 anew, praying in the Holy Spirit, ourselves in the love of 
 Aloha to keep, while looking for the mercy of our Lord 
 Jeshu Meshiha unto our eternal salvation. And some of 
 them snatch from the fire. But when they repent, have 
 compassion on them, with fear, hating even the tunic 
 which by the flesh is contaminated. 
 
 But to him who is able to keep you without falling 
 and without spot, and to establish you without blemish. 
 Aloha our only Saviour by Jeshu Meshiha our Lord, 
 before his majesty with joy, Be glory, and dominion, and 
 honour, and grandeur, both now and in all ages. Amen. 
 
 Finished is the Epistle of Jihuda the apostle, the brother 
 of Jakub and of Jose. 
 
 ^..^i 
 
THE REVELATION. 
 
 X • 
 
 IN THE 
 
 NAME OF THE FATHER, AND THE SON, AND THE 
 SPIRIT OF HOLINESS, ONE TRUE ALOHA. 
 
 THE UEYELATION 
 
 WHICH WAS MADE UNTO JUHANON THE EVANGELIST, FROM 
 ALOHA, IN PATHAMON THE ISLAND, WHITHER HE HAD 
 BEEN CAST BY NERO C^SAR. 
 
 I. 
 
 The Revelation of Jeshu Meshiha, which Aloha gave 
 unto him, to show unto his servants the things which 
 must be done speedily ; and which he made known, 
 sending by his angel unto his servant Juhanon, who 
 attested the word of Aloha and the testimony of Jeshu 
 Meshiha, and all which he beheld. Blessed is he who 
 readeth, and they who hear the words of this prophecy, 
 and keep those which are written therein ; for the time 
 hath approached. 
 
 Juhanon to the seven churches which are in Asia : 
 grace to you and peace from him who is, and who was, 
 and who cometh ;^ from the seven Spirits who are before 
 his throne ; and from Jeshu Meshiha who is the faithful 
 Witness, the First-born of the dead, and Head of the kings 
 of the earth, who hath loved us, and released^ us from 
 our sins by his blood, and hath made us a priestly king- 
 
 ^ D'^othe. ^ Sharo, solvit. 
 
456 THE REVELATION 
 
 dom ^ unto Aloha and his Father ; to whom be glory and 
 dominion for ever and ever. Amen. 
 
 Behold, he cometh with clouds, and all eyes shall see 
 him, and they also who transfixed * him ; and for him 
 shall mourn all the tribes of the earth. Yes, Amen ! 
 
 I am Olaph and Thau, saith Aloha the Lord, who is, 
 and who was, and who cometh, the Omnipotent.^ 
 
 I, Juhanon your brother, and your fellow-sharer in 
 the affliction, and in the patience, which are in Jeshu 
 Meshiha, was in the island which is called Pathamon, 
 for the word of Aloha and for the testimony of Jeshu 
 Meshiha. I was in the Spirit on the Lord's day;^ 
 and I heard behind me a great voice as a trumpet, 
 saying. 
 
 What thou seest, write in a book ; and send to the 
 seven churches, at Ephesos, and at Smurna, and at Per- 
 gamos, and at Thiatira, and at Sardis, and at Philida- 
 phia,^ and at Laodikia. 
 
 And I turned to see the voice that spake with me ; 
 and being turned, I saw seven candlesticks of gold. 
 And in the midst of the candlesticks (one) who was like 
 the Son of man, clothed to the foot, and girded about his 
 paps with a circlet of gold. But his head and hair were 
 white as wool, white as snow ; and his eyes (were) as a 
 flame of fire, and his feet were like refined brass,^ which 
 flamed as in a furnace, and his voice as the voice of 
 many waters. And he had in his right hand seven 
 stars ; and from his mouth a sharp sword of two edges 
 "went forth ; and his countenance was as the sun shining 
 in his strength. And when I saw him I fell at his 
 
 ' Malkutho kohnoitkOf regnum sacerdotale. * Dadaqruhx. 
 
 ^ Liu Achid kul. The holder or upholder of all. So through- 
 out. 
 
 * Yaumo moronoio. ' Thus spelt in the Syriac copies. 
 
 * Nechosho Lebanonoio. The xf^^oXiSavov of the Greek text. 
 
OF JUHANON. 457 
 
 feet as dead. And he laid upon me his right hand, 
 saying. 
 
 Fear not : I am the First and the Last ; and who liveth 
 and who have been dead ; and, behold, I am alive for 
 ever and ever. Amen ! And I have the keys of death 
 and of Sheul. Write, then, what thou hast seen; and 
 those which are, and those which are to be after them. 
 (This is) the mystery of the seven stars which thou 
 sawest in my right hand, and of the seven candle- 
 sticks of gold : the seven stars are the angels of the 
 seven churches, and the seven candlesticks are the 
 seven churches. 
 
 II. 
 
 To the angel of the church which is in Ephesos, 
 write : 
 
 These saith the Holder of all,^ and of the seven stars in 
 his right hand, who walketh in the midst of the seven 
 candlesticks of gold. I know thy works, and thy labour, 
 and thy patience, and (that) thou canst not bear evils ; 
 and hast tried those who say they are apostles, and are 
 not, and hast found them liars. And thou hast patience, 
 and hast laboured on account of my name, and hast not 
 fainted. But I have against thee, because thy first love 
 thou hast forsaken. 
 
 Remember, therefore, from whence thou art fallen, and 
 repent, and do the first works. But if not, I will come 
 to thee quickly, and will remove thy candlestick from its 
 place, if thou convert not. But this thou hast, that 
 thou hatest the works of the Nikolitu, which also I 
 (hate). He who hath ears, let him hear what the Spirit 
 saith to the churches. To him who overcometh I will 
 give to eat of the tree of Hfe, which is in the paradise of 
 my God. 
 
 ' Achid kul. 
 X 
 
458 THE REVELATION 
 
 And to the angel of the church which is in Smurna, 
 write : 
 
 These saith the First and the Last, who was dead, and 
 liveth. I know thy works, and affliction, and poverty, but 
 thou art rich ; and the blasphemy of them who say of 
 themselves that they are Jihudoyee, and are not, but the 
 synagogue of Satana. Fear not any thing of those that 
 thou art to suffer ; for, behold, it will be that the accuser 
 wiU cast some of you into prison, so that you may 
 be tried; and you will have affliction ten days. Be 
 faithful unto the death, and I will give thee the crown of 
 life. He who hath ears, let him hear what saith the 
 Spirit to the churches. He who overcometh shall not be 
 injured by the second death. 
 
 And to the angel of the church which is in Pergamos, 
 write : 
 
 These saith he who hath the sharp sword with two 
 edges. I know thy works, and where thou dwellest, 
 where (is) the throne of Satana ; and thou hast held my 
 name, and not denied my faith in those days when my 
 witness was exposed,^ my faithful one, who was killed 
 with you where dwelleth Satana. 
 
 But I have against thee a little,^ because thou hast 
 there those who hold the doctrine of Belam, who taught 
 Balok to cast a stumbling-block before the sons of Israel, 
 to eat that which the sons of idols (eat), and to commit 
 fornication. So hast thou who hold the doctrine of the 
 Nikolitu : of it, in like (manner), repent ; and if not, I 
 will come to thee quickly, and wiU war against them 
 with the sword of my mouth. He who hath ears, let him 
 hear what saith the Spirit to the churches. To him who 
 
 ^ Or, became a spectacle. But, instead of Ethchazaith, spec- 
 iaculum foetus est, the Polyglots read Ethcharith am; " Thou 
 wast in conflict along with my witness, my faithful one." 
 
 ' " A few things." — Polyglot. 
 
OF JUHANON. 459 
 
 overcometh will I give to eat of the manna which is hid- 
 den ; and I will give to him the white stone,^ and upon 
 the stone a new name written, which no man knoweth 
 but he who receiveth. 
 
 And to the angel and church^ which is in Thiatiros, 
 write : 
 
 These saith the Son of Aloha, who hath his eyes as the 
 flame of fire, and his feet like refined brass. I know thy 
 works, and thy love and faith and service ; and also thy 
 patience, and thy last works to be greater than the first. 
 But I have against thee that thou permittest thy wife 
 Izabel, who calleth herself a prophetess, to teach and 
 seduce my servants to commit fornication, and to eat 
 what the sons of idols ^ (eat). And I gave her time 
 when she might convert, and she willed not to repent of 
 her fornication. Behold, I cast her into a bed, and 
 those who have committed adultery with her into great 
 affliction, if they repent not of their works. And her 
 sons will I kill with death, and all the churches shall 
 know that I am he who searcheth the reins and the 
 hearts : and I will give to you every one according to 
 your works. But to you I say, to those of the rest who 
 are in Thiatiros, all them who have not this doctrine, the 
 men who know not the depths ^ of Satana, as they 
 speak ; I will not throw upon you another burden ; but 
 that which you have, hold, until I come. And he who 
 conquereth, and he who keepeth until the end my works, 
 I will give to him power ^ over the peoples, and he shall 
 rule them with a rod of iron, and as a vessel of the pot- 
 ter shall they be destroyed, as also I have received from 
 my Father; and I will give to him the morning star. 
 
 ' Chushbono, rationale. Query, a breastplate ? 
 * So Schaff's text, but not Walton's. 
 ' Walton, " To eat the sacrifices of idols." 
 ® AmiktKo. ^ ShuUono. 
 
 X 2 
 
460 THE REVELATION 
 
 He who hath ears, let him bear what the Spirit saith to 
 the churches. 
 
 III. 
 
 And to the angel who is in Sardis write : 
 
 These saith he who hath the seven Spirits of Aloha, and 
 the seven stars : I know thy works, that a name thou hast 
 that thou livest, and thou art dead. Awake, and keep those 
 things which remain, which are about to die ; for I have 
 not found thy works complete before my God. Remem- 
 ber then how thou hast received, and hearken, and keep, 
 and repent. And if then thou wilt not awake, I will 
 come against thee as the thief, and thou shalt not know 
 in what hour I come against thee. 
 
 But thou hast a few names in Sardis who have not 
 defiled their vestments ; and they shall walk with me in 
 white, because they are worthy. He who overcometh 
 shall be clothed in white vestments, and I will not blot 
 their ^ name from the book of life ; and I will confess 
 their name before my Father, and before his angels. He 
 who hath ears, let him hear what the Spirit saith to the 
 churches. 
 
 And to the angel of the church which is in Philadel- 
 phia write : 
 
 These saith the Holy, the True, who hath the key 
 of David ; who openeth and no man shutteth,^ and who 
 shutteth^ and no man openeth. 
 
 I know thy works ; and, behold, I have given before 
 thee an open door, which no man can shut ; because 
 thou hast a little strength, and hast kept my word, and 
 hast not denied my name. Behold, I will give [to those] 
 of the synagogue of Satana, who say that they are 
 Jihudoyee, and are not, but lie ; behold, I will make them 
 
 Shemo dilhun. ' Lit. holdeth. 
 
 i 
 
OF JUHANON, 461 
 
 to come and worship before thy feet, and they shall 
 know that I have loved thee. Because thou hast kept the 
 word of my patience, I will keep thee from the hour of 
 temptation, which is to come upon all the habitable 
 world, to try them who dwell upon the earth. 
 
 I come quickly. Hold that which thou hast, that no 
 man take thy crown. Him who overcometh I will make 
 a column in the temple of my God, and he shall go out 
 no more ; and I will write upon him the name of my 
 God, and of Urishlem the new, which descendeth from 
 heaven from my God, and my new name. He who hath 
 ears, let him hear what the Spirit saith to the churches. 
 
 And to the angel of the church which is in Ladikia 
 write : 
 
 These saith the Amen, the Witness, the faithful, the 
 true, the Head of the creation of Aloha. 
 
 I know thy works, that thou art neither hot nor cold. 
 "Would that thou wast cold or hot ! So, because thou art 
 lukewarm, and neither hot nor cold, I will vomit thee 
 from my mouth. Because thou sayest, I am rich, and 
 have become opulent, and of ' nothing have need ; and 
 knowest not that thou art infirm, and miserable, and 
 needy, and blind, and naked ; I counsel thee to buy of 
 me gold, proved by fire, that thou mayest be rich ; and 
 white raiment, that thou mayest be clothed, and the 
 shame of thy nakedness be not seen ; and lave with coUy- 
 rium thine eyes, that thou mayest see. All those whom 
 I love, I reprove and chasten ; be zealous therefore, and 
 repent. 
 
 Behold, I stand at the door and knock : if any man 
 hear my voice, and will open the door, I will enter unto 
 him, and will sup with him, and he with me. And to him 
 who overcometh I will give to sit with me upon my 
 throne, as also I have overcome, and have sat with my 
 Father in his throne. 
 
462 THE REVELATION 
 
 He -who hatli ears, let him hear "what the Spirit saith 
 to the churches. 
 
 IV. 
 
 After these I saw, and, hehold, a door (was) open in 
 heaven. And the first voice that I had heard as a trum- 
 pet talking with me, said, 
 
 Come up hither, and I will make thee see the (things) 
 which must be after these. 
 
 At once I was in the spirit : and, behold, a throne ^ 
 placed in heaven, and upon the throne (One) sat. And 
 he who sat was like to the appearance of the stone of 
 jaspon, and of sardion ; and the bow of the clouds was 
 around the throne, in resemblance to the appearance of 
 zmragda. Around the throne^ were seats ^ twenty and 
 four ; and upon those seats twenty and four presbyters * 
 sitting, who were robed in white vestments, and upon 
 their heads wore coronets^ of gold. And from the 
 throne went forth hghtnings and the voice of thunders. 
 And there were seven lamps of fire which burned before 
 His throne, which are the seven Spirits of Aloha. And 
 before the throne was a sea of brightness ^ like chrys- 
 talos ; and in the midst of the throne, and around it, 
 and before the throne, four Hving-ones,^ who were full of 
 eyes before and behind. And the first living-one was 
 like the lion, and the second living-one was hke the calf, 
 and the third living-one had a face as a man, and the 
 fourth living-one was like the eagle which flieth. And 
 these four living-ones, each of them, had six wings round 
 about ; and within were full of eyes ; and they rest not 
 day and night from saying, 
 
 ^ Kursio, a seat of state. * Thronos. 
 
 ^ Kursothee. * Kashishee. ^ Kalilee. 
 
 ' ZagugithOf Heb. Zechuchith ; root, zakaky to shine, be trans- 
 parent. 
 
 7 Chaivothee, " animated beings ; " from chaij " to live." 
 
OF JUHANON. 463 
 
 Holy, holy, holy. 
 Lord God Almighty, 
 Who wast, and art, and art to come. 
 And when those living-ones give glory and honour and 
 thanks ^ imto Him who sitteth upon the throne, to Him 
 who Uveth for ever and ever, the four and twenty presby- 
 ters fell before Him who sitteth upon the throne, and 
 worshipped Him who liveth for ever and ever, and cast 
 their crowns before the throne, saying. 
 
 Worthy art thou, Lord, 
 
 And our God the Holy One, 
 
 To receive glory and honour and power ; 
 
 For thou hast created all. 
 
 And by thy hand they are. 
 
 And through thy will they were and are created. 
 
 V. 
 
 And I saw in the right hand of him who sat on the 
 throne a writing which was written within and on the 
 back, and sealed^ with seven seals.^ And I saw a mighty 
 angel who proclaimed with a great voice : 
 
 Who is worthy to open the book, and to loose the 
 seals thereof? And no one was able, in heaven above, 
 nor upon earth, nor under the earth, to open the book, 
 or to inspect it. 
 
 And I wept much, because no one could be found who 
 was worthy to open the book, or to inspect it. And one 
 of the presbyters said to me. Weep not ; behold, the Lion 
 of the tribe of Jihuda, who is the root of David, hath 
 prevailed. He will open the book and the seven seals ^ 
 thereof. 
 
 And I saw, in the midst of the presbyters, a Lamb 
 
 * More strictly, (kubol-taibutho,) acceptance of thanks, that is, as 
 by the divine hand. 
 
 « Tabi. * Tabee. * Chetomee. 
 
464 THE REVELATION 
 
 standing, as slain, who had seven horns and seven eyes, 
 which are the seven Spirits of Aloha, which are sent 
 forth to all the earth. And he came and took the book 
 from the right hand of him who sat upon the throne. 
 And when he had taken the book, the four living-ones 
 and the twenty and four presbyters fell down before the 
 Lamb, having each of them an harp, and vials of gold 
 full of perfumes, which are the prayers of the saints. 
 And they hymned a new hymn, saying, 
 Thou art worthy to take the book. 
 And to open the seals thereof; 
 Because thou wast slain. 
 And hast redeemed us to Aloha by thy blood. 
 From every tribe and tongue and people and nation. 
 And thou hast made them^ to our God kings and 
 
 priests. 
 And reigning upon the earth. 
 
 And I saw and heard as the voice of many angels 
 around the throne, and the living-ones, and the presby- 
 ters, and the number of them was ten thousand times 
 ten thousand, and thousands of thousands, which said 
 with a great voice. 
 
 Worthy is the Lamb that was slain. 
 
 To receive power, and riches, and wisdom, and 
 
 strength. 
 And honour, and glory, and blessing. 
 And every creature which is in heaven, and on 
 
 earth. 
 And under the earth, and in the sea. 
 And all them which are therein. 
 And I heard him who sat upon the throne saying : 
 To the Lamb let there be given blessing, and 
 honour, and glory, and praise, and dominion, for ever 
 and ever. 
 
 ' Unun. 
 
OF JUHANON, 465 
 
 And the four living-ones said. 
 
 Amen ! 
 
 And the presbyters fell, and worshipped. 
 
 VI. 
 
 And I saw, when the Lamb had opened one of the 
 SEVEN SEALS. And I heard one of the four living-ones 
 speaking as the voice of thunder. 
 
 Come, and see ! 
 
 And T looked : and there was a white horse ; and he 
 who sat upon him had a bow, and there was given to 
 him a crown ; and he went forth conquering, so that he 
 might conquer. 
 
 And when he had opened the second seal, I heard 
 the second living-one, who said. 
 
 Come! 
 
 And there went out another horse (which was) red ; 
 and to him who sat upon him was given to take peace 
 from the earth, and thus that one another they should 
 kill ; and there was given to him a great sword. 
 
 And when he had opened the third seal, I heard 
 the third living- one, saying, 
 
 Come, and see I 
 
 And I saw, and, behold, a black horse, and he who 
 sat upon him had a balance in his hand. And I heard a 
 voice from the midst of the four living-ones, saying, 
 A choenix of wheat for a dinar ; 
 And three chcenices of barley for a dinar ; 
 And the oil and the wine hurt not. 
 
 And when he had opened the fourth seal, I heard 
 the fourth living-one, saying, 
 
 Come, and see ! 
 
 And I saw a green horse,^ and he who sat upon him 
 
 * Susio Uroko. 
 X 5 
 
466 THE REVELATION 
 
 had the name of Death, and Shiul followed after him. 
 And there was given to him power over the fourth of the 
 earth, to kill with the sword, and with famine, and with 
 death, and with the toothed beast of the earth. 
 
 And when he had opened the fifth seal, I saw 
 under the altar the souls of them who had been killed 
 for the word of Aloha, and for the testimony of the 
 Lamb, which had been theirs. And they cried with a 
 great voice, saying. 
 
 Until when, Lord, holy (and) true. 
 Dost thou not judge and avenge our blood 
 On those who dwell upon the earth ? 
 And there was given to each of them the white robe ; 
 and it was told them, that they should rest yet a little 
 time, until should be completed their feUow-servants, their 
 brethren who would be killed as also they. 
 
 And I saw when he opened the sixth seal, there was a 
 great movement ; and the sun became black as sackcloth 
 of hair, and aU the moon became as blood ; and the 
 stars of heaven fell to the earth, as the fig-tree casteth 
 her figs, when from a great wind she is shaken. And 
 the heavens were sundered ^ as a book that is rolled, and 
 all the mountains and islands from their places were 
 moved; and the kings of the earth and great ones, and 
 the chiefs of thousands, and the rich and the mighty 
 ones, and every servant, and every freeman, hid them in 
 the caverns, and in the rocks of the mountains, saying to 
 the mountains and to the rocks. Fall upon us, and hide 
 us from the face of him who sitteth upon the throne, 
 and from the wrath of the Lamb. For the great day of 
 their wrath has come, and who is able to stand ? 
 
 * Ethphareshu. 
 
 -^^ 
 
OF JUHANON. 467 
 
 VII. 
 
 And after these, I saw four angels standing upon the 
 four corners of the earth, holding the four winds of the 
 earth, that the winds should not hlow upon the earth, 
 nor upon the sea, nor upon the trees. And I saw ano- 
 ther angel, and he ascended from the rising of the sun ; 
 who had the seal of Aloha the Living. And he cried 
 with a great voice to the four angels to whom it had been 
 given to hurt the earth and the sea, saying. 
 
 Hurt not the earth, nor the sea, neither the trees, 
 until we have sealed the servants of our God upon their 
 foreheads. And I heard the number of them who were 
 sealed, an hundred and forty and four thousands, sealed 
 of every tribe of Israel : of the tribe of Jihuda, twelve 
 thousand were sealed ; of the tribe of Rubill, twelve 
 thousand ; of the tribe of Gad, twelve thousand ; of the 
 tribe of Ashir, twelve thousand ; of the tribe of Naph- 
 toli, twelve thousand ; of the tribe of Manasha, twelve 
 thousand ; of the tribe of Shemun, twelve thousand ; of 
 the tribe of Levi, twelve thousand ; of the tribe of 
 Isokar, twelve thousand ; of the tribe of Zabolon, twelve 
 thousand ; of the tribe of Jauseph, twelve thousand ; of 
 the tribe of Benjomin, twelve thousand [were sealed.] 
 
 After these I saw, and, behold, a great assembly, which 
 to number no man was able, from all people and nations 
 and tribes and tongues, were standing before the throne 
 and before the Lamb, arrayed in white robes, and with 
 palms in their hands ; and, crying with a great voice, said. 
 Salvation to our God ! 
 To him who sitteth on the throne. 
 And to the Lamb ! 
 
 And all the angels stood around the throne, and the 
 presbyters, and the four living-ones ; and they fell before his 
 throne upon their faces, and worshipped Aloha, saying. 
 
468 THE REVELATION 
 
 Amen. Blessing, and glory, and \^isdom, and thanks- 
 giving, 
 
 And honour, and might, and power. 
 
 To our God, for ever and ever. Amen. 
 
 And one of the presbyters answered and said to 
 me : — 
 
 These, who are arrayed in white robes, who are they ? 
 and from whence do they come? 
 
 And I said to him. My lord, thou knowest. 
 
 And he said to me. These are they who have come from 
 great affliction, and have washed their robes, and made 
 them white in the blood of the Lamb. On account of this, 
 they are before the throne of Aloha, and minister to him 
 day and night in his temple. And he who sitteth upon 
 the throne will protect them.® They will not hunger or 
 thirst again, nor will the sun come down upon them, nor 
 any heat ; for it is the Lamb who is in the midst of the 
 throne who will feed them, and will lead them unto foun- 
 tains of living waters, and Aloha will wipe away every 
 tear from their eyes. 
 
 VIII. 
 
 And when he had opened the seventh seal, silence 
 was in heaven, as the dividing of an hour. And I saw 
 the seven angels who stood before Aloha, and there were 
 given to them seven trumpets. 
 
 And another angel came, and stood at the altar, and 
 he had a censer of gold, and many perfumes were given 
 to him, which he should give with the prayers of all saints 
 upon the altar of gold that is before the throne ; and 
 the cloud "^ of the perfumes of the prayers of the saints, 
 ascended from the hand of the angel before Aloha. 
 
 And the angel took the censer, and filled it from the 
 fire of the altar, and cast forth upon the earth. 
 
 • Nageen alikun, " shadow over them." ^ Ataro. 
 
OF JUHANON. 469 
 
 And there were thunders, and lightnings, and voices, 
 and movement. 
 
 And the seven angels which had the seven trumpets 
 prepared them to sound. 
 
 And the First sounded. 
 
 And there was hail, and fire mingled with the waters, 
 and they were cast upon the earth ; and the third of the 
 earth burned, and the third of the trees burned, and 
 every green herb burned. 
 
 And the Second angel sounded. 
 
 And as a great mountain burning with fire was cast 
 into the sea ; and the third of the sea also became blood. 
 And the third of all creatures which were in the sea, 
 which had lives, died, and the third of the ships were 
 destroyed. 
 
 And the Third angel sounded. 
 
 And there fell from heaven a star burning as a lamp, 
 and it fell upon the third of the rivers, and upon fountains 
 of waters. And the name of the star is called Aphsin- 
 thos ; and the third of the waters became bitterness; and 
 many men died from the waters because they were bitter. 
 
 And the Fourth angel sounded. 
 
 And the third of the sun was absorbed,^ and the third 
 of the moon, and the third of the stars, as that the third 
 of them should be darkened; and they were darkened, 
 and the day shone not a third of it, and the night, in 
 like manner. 
 
 And I beheld, and heard an eagle,^ flying in the midst, 
 having a tail of blood, ^ saying with a great voice. Woe, 
 
 ' An eagle. This is considered a good reading, and has been 
 given by Griesbach in his Greek text. 
 
 ^ Here the Syrian translator was at fault. His Greek copy, with- 
 out separating the words, read cv/j.eaovpau'niJ.aTi, "in the midst of hea- 
 ven ;" which he appears to have decomposed thus: iv fiea^ ("the 
 
470 THE REVELATION 
 
 woe, to those who dwell upon earth, from the voice of the 
 rest of the trumpets of the three angels which are about 
 to sound ! 
 
 IX. 
 
 And the Fifth angel sounded. 
 
 And I saw a star which fell from heaven unto the earth, 
 and there was given to him the key of the pit of the 
 abyss. And he opened the pit of the abyss,^ and smoke 
 ascended from the pit, as the smoke of a burning fur- 
 nace ; and the sun was darkened, and the air, from the 
 smoke of the pit. And from the smoke came forth 
 locusts upon the earth. And there was given to them 
 power such as scorpions have upon the earth. And it 
 was told them, that they should not hurt the herbage of 
 the earth, nor any green (thing), nor any tree, but only 
 those men who had not the seal of Aloha upon their 
 foreheads. And it was given them, that they should not 
 kill them, but torture them five months. And their 
 torture was as the torture of a scorpion when he striketh 
 a man. 
 
 And in those days men shall seek death, and shall not 
 find; and shall desire to die, and death will flee from 
 them. 
 
 And the likeness of those locusts (was this) : they 
 resemble the appearance ^ of horses prepared for battle. 
 And upon their heads (was) a crown of the likeness of 
 gold ; and their faces (were) as the faces of men. And 
 they had hair as the hair of women, and their teeth were 
 as of hons ; and they had breast-plates as breast-plates of 
 iron, and the sound of their wings was as the sound of 
 the chariots of many horses running to battle. And they 
 had tails hke those of scorpions, and stings ; and in their 
 
 midst") ovpa ("a tail "J alfia ("blood,") so as to produce the singu- 
 lar expression given above. 
 
 ' Biro dathumo. ^ Or, they are like as the likeness of. 
 
OF JUHANON. 471 
 
 tails they have power to hurt men five months. And they 
 had a king over them, the angel of the abyss, and his 
 name in Hebrew is Abadon ; but in Javanith his name is 
 Apolon. 
 
 One woe hath gone. Behold, two woes yet come after it. 
 
 And the Sixth angel sounded. 
 
 And I heard one voice from the horns of the altar of 
 gold which was before Aloha, saying to the sixth angel 
 who had the trumpet. Release the four angels which are 
 bound in the great river Phraat. And the four angels 
 were released, they who were prepared for an hour, and 
 for a day, and for a month, and for a year, to kill the 
 third (part) of men. And the number of the host of the 
 horsemen was two myriads of myriads. I heard the 
 number of them. And as I beheld those horses in the 
 vision, and those who sat upon them, (I saw that) they 
 had breast-plates of fire, and jacinth, and sulphur; and 
 the heads of the horses were as the heads of lions, and 
 from their mouths went out fire, and smoke, and sulphur. 
 And by these three plagues were the third of men killed ; 
 from the fire, and from the smoke, and from the sulphur 
 which went out of their mouths. For the power of the 
 horses is in their mouth and in their tails : for their tails 
 were like serpents which had heads, and with them they 
 wound. And the rest of men who were not killed by 
 those plagues, did not repent of the works of their hands, 
 that they should not worship demons and idols of gold 
 and of silver and of brass and of stone and of wood, 
 which can neither see nor hear; nor repented they of 
 their murders, nor of their sorceries, nor of their fornica- 
 tions, nor of their robberies. 
 
 X. 
 
 And I saw another mighty angel descending from 
 heaven, clothed (with a) cloud, and the bow of the cloud 
 
4/2 THE REVELATION 
 
 (was) upon his head ; and his countenance was as the sun, 
 and his feet as columns of fire. And he had in his hand 
 an open book ; and he set his right foot upon the sea, 
 but the left upon the land, and cried with a great voice, 
 as the roar of a lion. And when he had cried, seven 
 thunders spoke their voices. And when those seven 
 thunders had spoken, I was about to write. And I heard 
 a voice from heaven, which said. Seal those (things) 
 which the seven thunders have spoken, and write them 
 not. 
 
 And the angel whom I saw standing upon the sea and 
 upon the land, lifted his right hand to heaven, and sware 
 by Him who hveth for ever and ever, who created heaven 
 and those who are in it, and the earth and those that are 
 in it, and the sea and those that are in it. That time no 
 more shall be ; but (that) in the days of the voice of the 
 seventh angel, when he is about to sound,^ the mystery 
 of Aloha shall be completed, as he hath declared to his 
 servants the prophets. 
 
 And the voice which 1 heard from heaven spake with 
 me again, and said. Go, take the book which is open in 
 the hand of the angel who standeth upon the sea and 
 upon the land. And I went to the angel, and said to 
 him. Give me the book. And he said to me. Take, and 
 eat it ; and it will embitter thee thy belly, but in thy 
 mouth it will be sweet as honey. And I took the book 
 from the hand of the angel, and ate it. And it was in 
 my mouth as sweet as honey ; and when I had eaten it 
 my belly was made bitter. And he said to me. It 
 behoves thee yet to prophesy concerning many nations, 
 and concerning peoples and princes and kings. 
 
OF JUHANON. 473 
 
 XI. 
 
 And there was given to me a reed, like a staff; and 
 the angel stood, saying. Arise, measure the temple of 
 Aloha, and the altar, and them who worship therein ; 
 and the court which is without the temple cast out,^ and 
 do not measure it, because it is given to the Gentiles, and 
 the holy city shall be trodden down, months forty 
 AND TWO. And I will give my two witnesses, and they 
 shall prophesy, days a thousand and two hundred 
 AND sixty, clothed in sackcloth. These are the two 
 olive (trees) and two candlesticks which before the Lord 
 of the earth do stand. And if a man willeth to wound 
 them, fire coraeth forth from their mouth, and devoureth 
 their adversaries. And if a man willeth to wound (them), 
 thus must he be killed. These have power to shut hea- 
 ven, that rain it may not rain in those days ; ^ and power 
 have they over the waters, to turn them into blood, and 
 to smite the earth with every plague as many times as 
 they will. And when they .shall have completed their 
 testimony, the beast of prey, which ascended from the 
 abyss, will make war against them, and overcome them, 
 [and kill them,"^] a«d their dead bodies (will be) upon the 
 wide street of the great city, which is called, spiritually, 
 Sedum, and Metsreen, where also our Lord hath been 
 crucified. And of the peoples and tribes and nations and 
 tongues, seeing their dead bodies days three and a half, 
 will not suffer them to be laid in the tomb. And they 
 who dwell upon earth will rejoice over them and be grati- 
 fied, and will send gifts to one another, because these two 
 prophets tormented them who dwell upon earth. 
 
 And after those three days and a half, the spirit of life 
 from Aloha entered into them, and they arose upon their 
 
 ' Aphek men lebar. ® " Days of prophecy." — Polyglots. 
 
 7 Ibid. 
 
474 THE REVELATION 
 
 feet. And great fear fell upon them who saw them. 
 And they heard ^ a great voice from heaven, saying to 
 them, Ascend hither. And they ascended to heaven in a 
 cloud, and their adversaries beheld them. And in that 
 hour there was a great movement ; and one of ten of 
 the city fell ; and there were illed in the movement the 
 names of men seven thousand. And they who were left 
 were made afraid, and gave glory to Aloha. 
 
 That second woe hath passed. Behold, the third woe 
 cometh quickly. 
 
 And the Seventh angel sounded. And there were voices 
 and thunders, saying. 
 
 The kingdom of the world 
 Is of our Lord, and of his Meshiha ; 
 And he will reign for ever and ever ! 
 And the twenty and four presbyters who were before 
 the throne of Aloha, who were sitting upon their thrones, 
 fell upon their faces and worshipped, saying. 
 We give thanks to thee. 
 Lord God omnipotent. 
 Who art, and who wast ; 
 Because thou hast taken thy great power. 
 And hast reigned. 
 
 And the nations were angry ; 
 But thy wrath is come. 
 And the time of the dead. 
 That they should be avenged ; 
 And to give reward to thy servants. 
 To the prophets, and to the saints, 
 And to them who fear thy Name, 
 To the small and to the great ; 
 And to destroy them who have destroyed the earth. 
 And the temple of Aloha was opened in heaven ; and 
 
 • "I heard." — Polyglots. 
 
OF JUHANON. 475 
 
 there was seen the ark of his covenant in his temple. 
 And there were lightnings, and thunderings, and voices, 
 and movement, and great hail. 
 
 XII. 
 
 And a great sign was seen in heaven ; a woman 
 clothed with the sun, and the moon beneath her feet, 
 and upon her head a crown of twelve stars. And having 
 in her womb, she cried, and was in travail, and was pained 
 to give birth. 
 
 And I saw another sign in heaven ; and behold a great 
 dragon of fire, which had seven heads and ten horns, and 
 upon his heads seven diadems.^ And his tail drew the 
 third of the stars of heaven, and cast them to the earth. 
 And the dragon stood before the woman when she was 
 about to give birth, that when she had given birth he 
 might devour her son. And she gave birth to a male 
 child, who is to rule all nations with a rod of iron ; and 
 her son was rapt unto Aloha and unto his throne. And 
 the woman fled into the desert, where she had a place 
 prepared of Aloha, that there they might nourish her, 
 
 DAYS A THOUSAND AND TWO HUNDRED AND SIXTY. 
 
 And there was war in heaven. And Mikoel and his 
 angels [came ^] to fight with the dragon ; and the dragon 
 and his angels warred. And they could not prevail, and 
 their place was found no more in heaven. And the 
 great dragon was cast down, the old serpent, who is 
 called the Deceiver, and the Adversary, which seduceth 
 the whole habitable world. And he was cast upon the 
 earth, and his angels with him were cast. And I heard 
 a great voice in heaven saying. 
 
 Now is there salvation and strength. 
 
 And the kingdom of our God, 
 
 ^ <- O D 7 
 
 l>^ P^^=i^ » Polyglot. 
 
476 THE REVELATION 
 
 And the power of his Meshiha ; 
 
 Because the accuser of our brethren is cast down, 
 
 Who accused them before Aloha day and night. 
 
 And they overcame him by the blood of the Lamb, 
 
 And by the word of his testimony. 
 
 But they loved not their lives unto death. 
 
 Wherefore let the heavens be glad, 
 
 And those who dwell in them. 
 
 Woe to the earth and to the sea ! 
 
 Because the deceiver hath gone down to you, 
 
 Having great indignation. 
 
 Knowing that little time is to him. 
 And when the dragon ^ saw that he was cast down upon 
 the earth, he pursued the woman which gave birth to the 
 son. And there were given to the woman two wings of 
 a great eagle, that she might fly into the desert unto her 
 place, where she was to be nourished a time, and 
 
 TIMES, AND THE DIVIDING OF A TIME, from the faCC 
 
 of the serpent.^ And the serpent cast forth from his 
 mouth after the woman waters hke a river, as that she 
 might be carried off by the river which he would make. 
 And the earth succoured the woman, and the earth 
 opened her mouth, and swallowed the river which the 
 dragon had cast forth from his mouth. And the dragon 
 raged against the woman, and went to make war with 
 those of the rest of her seed which kept the command- 
 ments of Aloha, and had the testimony of Jeshu. And 
 he stood upon the sand of the sea. 
 
 XIII. 
 
 And I saw that a beast of prey ^ ascended from the 
 sea, having ten horns and seven heads, and upon his 
 
 i '* ^ 3 " 
 
 * Literally, (chaivith sheno,) a beast of the tooth, i. e., a carni- 
 vorous animaL The same expression occurs throughout. 
 
OF JUHANON. ^TJ 
 
 horns seven diadema ; and upon his heads names of blas- 
 phemy. And the beast of prey which I saw was Uke a 
 leopard, and his feet were as (those) of a bear, and his 
 mouth as the mouth of a lion, and the dragon gave to 
 him his power, and his throne, and great authority. 
 And one of his heads was wounded as to death. And 
 his stroke of death was healed ; and all the earth won- 
 dered after the beast of prey. And they worshipped the 
 dragon because he had given authority to the beast of 
 prey, [saying. Who is Hke the beast of prey,^] and who 
 is able to make war with him? And there was given 
 him a mouth speaking great sayings and blasphemies, 
 and authority was given him to act, months, forty 
 
 AND TWO. 
 
 And he opened his mouth to blaspheme against Aloha, 
 blaspheming his name, and his tabernacle, and those who 
 dwell in heaven. And there was given to him authority 
 over every tribe, and people, and tongue, and nation ; 
 and there was given to him to make war with the saints, 
 to overcome them. And all those who inhabit on the 
 earth will worship him, they whose name is not written 
 in the book of life of the Lamb from the foundation of 
 the world. 
 
 If a man have ears, let him hear. If any man into 
 captivity leadeth, into captivity he shall go. If any man 
 kill with the sword, it behoveth him by the sword to be 
 killed. This is the patience and the faith of the saints. 
 
 And I saw another beast of prey ascending from the 
 earth ; and he had two horns like those of the lamb, and 
 he spake as the dragon. And all the authority of the 
 first beast of prey he exercised before him ; and he made 
 the earth and those who inhabit therein to worship the 
 first beast of prey, whose wound of death was healed. 
 And he wrought great signs, as that also he would make 
 
 * Polyglots. 
 
478 THE REVELATION 
 
 fire to come down from heaven upon earth before men. 
 And he will seduce those who dwell upon earth to the 
 making an image of the beast of prey who had the 
 wound of the sword and Uved. And it was given to him 
 to give spirit to the image of the beast of prey, [that the 
 image also of the beast of prey should speak, ^] and to 
 cause that all those whosoever who worshipped not the 
 image of the beast of prey should be killed. And he 
 caused all, small and great, and rich and poor, and sons 
 of freedom and slaves, to have given to them a signature 
 upon their right hands, or upon their foreheads ; as that 
 no man might be able to buy or sell, unless he had the 
 signature of the name of the beast of prey, or the num- 
 ber of his name. Here is wisdom. Let him who hath 
 mind, calculate the number of the beast of prey ; for the 
 number is of man ; and his number is Six hundred and 
 sixty and six. 
 
 XIV. 
 
 And I saw, and, behold, the Lamb stood upon the 
 mountain of Sion, and with him the number, an hundred 
 and forty and four thousand, who had his name, and the 
 name of his Father, written upon their foreheads. 
 
 And I heard a voice from heaven, as the sound of 
 many waters, and as the sound of great thunder ; and 
 the voice which I heard was as harpers striking on their 
 harps. And they hymned a new hymn before the throne, 
 and before the four hving-ones, and the presbyters. And 
 no man was able to learn the hymn, but the hundred 
 and forty and four thousand [who were redeemed from 
 the earth^]. These are they who with women have not 
 been defiled, for they are virgins. These are they who 
 follow the Lamb wherever he goeth. These by Jeshu 
 were redeemed from men, first-fruits unto Aloha and to 
 • Polyglots. 7 /jjrf. 
 
OF JUHANON. 479 
 
 the Lamb. And in their mouth falsehood was not found, 
 for they are without spot. 
 
 And I saw another angel flying through heaven, who 
 with blood ^ had the everlasting gospel to preach to them 
 who dwell on the earth, and unto every nation and tribe, 
 and tongue and people ; saying with a great voice. 
 Serve Aloha, and give him glory : 
 For the hour of his judgment cometh : 
 And worship him who made heaven and earth, 
 And the sea, and the fountains of waters. 
 And another angel, a second, followed him, saying, 
 Fallen, fallen is Babel the Great, 
 Which of the wine of the rage of her fornication 
 Hath made all nations to drink. 
 And another angel, a third, followed them, saying with a 
 great voice, 
 
 If any man worship the beast of prey and his image. 
 
 And receive his mark on his brow, or in his hand. 
 
 He also shall drink of the wine of the wrath of Aloha, 
 
 Which is mingled without, sparing ^ 
 
 In the cup of his anger. 
 
 And he shall be tormented in fire and sulphur. 
 
 Before his holy angels and before the throne : 
 
 And the smoke of their torment 
 
 For ever and ever will ascend. 
 
 And they have no rest day and night 
 
 Who worship the beast of prey and his image. 
 
 Here is the patience of the saints. 
 
 Who keep the commandments of Aloha, 
 
 And the faith of Jeshu. 
 
 ^ So ScHAFF, De Dieu, and Gutbir's texts: but the Poly- 
 glots have not " with blood," a reading which admits of the same 
 explanation as that given page 469. 
 
 ^ Vide SCHLEUSNER, sub aKpaalttf (No. 2,) which is the word 
 here incorporated into the Syrian text. 
 
480 THE REVELATION 
 
 And I heard a voice from heaven, saying, "Write, 
 
 Blessed are the dead 
 
 Who in Aloha die from now. 
 
 Yes, saith the Spirit, 
 
 That they may rest from their labours. 
 
 For their works follow with them. 
 And I looked, and behold a white cloud, and upon the 
 cloud sat (one) like the Son of man, having on his head 
 a crown of gold, and in his hand a sharp sickle. 
 
 And another angel came out of the temple, crying 
 with a great voice to him who sat upon the cloud. And 
 he thrust his sickle over the earth, and the earth was 
 reaped. 
 
 And another angel came out of the temple which is in 
 heaven, having also a sharp sickle. And another angel 
 came forth from the altar who had authority over the 
 fire, and he cried with a great cry to him who had the 
 sharp sickle, saying, Send forth thy sharp sickle, and 
 reap the clusters of the vintage of the earth ; for the 
 grapes of the earth are ripe. And the angel thrust forth 
 his sickle unto the earth, and reaped the vintage of the 
 earth, and he cast into the winepress of the wrath of 
 Aloha the Great. And the winepress was trodden [without 
 the city, and blood flowed from the winepress ^] unto the 
 bridles of the horses, a thousand and six hundred stadia. 
 
 XV. 
 
 And I saw another sign in heaven, great and won- 
 drous, seven angels having the seven last plagues ; for in 
 them is completed the wrath of Aloha. And I saw as a 
 sea of brightness commingled with fire ; and them who 
 had won-the-victory from the beast of prey, and from his 
 image, and from the number of his name, standing on 
 
 1 Polyglot. 
 
OF JUHANON. 481 
 
 the sea of brightness, having the harps of Aloha. And 
 they sang the song of Musha the servant of Aloha, and 
 the song of the Lamb, saying, 
 
 Great and wondrous are thy works. 
 
 Lord God Omnipotent ; 
 
 Just and true are thy ways. 
 
 King of ages ! 
 
 Who shall not fear thee. Lord, 
 
 And glorify thy name ? 
 
 For thou only art [good ^] and holy and just ; 
 
 Therefore all nations shall come 
 
 And worship before thee ; 
 
 Because thy judgments are revealed. 
 After these I saw, and the temple of the tabernacle of 
 testimony which is in heaven was opened. And the 
 seven angels came forth, having the seven plagues, from 
 the temple, clothed in linen pure, resplendent, and girded 
 at their breasts with zones of gold. And one of the four 
 living-ones gave to the seven angels seven vials of 
 gold, which were full of the wrath of Aloha, who hveth 
 for ever and ever. And the temple was filled with smoke 
 from the glory of Aloha, and from his power. And no 
 man was able to enter the temple, until should be com- 
 pleted the seven plagues of the seven angels. 
 
 XVL 
 
 And I heard a great voice [from the temple ^j saying 
 to the seven angels. Go, and pour forth the seven vials 
 of the wrath of Aloha upon the earth. 
 
 And the first went, and poured his vial upon the 
 earth : and there became an ulcer, evil and painful, upon 
 the men who had the mark of the beast of prey, and who 
 worshipped the image of him. 
 
 ^ Polyglot. 
 Y 
 
482 THE REVELATION 
 
 And the second angel poured his vial upon the 
 and it became blood as of the dead, and every living 
 died which was in the sea. 
 
 And the third angel poured his vial upon the ri 
 and upon the fountains of waters, and they be< 
 blood. 
 
 And I heard the angel of the waters saying. 
 Righteous art Thou, who art. 
 And who wast, and just ; 
 Because thou hast judged these. 
 For the blood of saints and of prophets have 
 
 shed. 
 And blood to them hast thou given to drink. 
 For they are worthy. 
 And I heard from the altar [voices] saying. 
 Yes, Lord God Almighty ! 
 True and just is thy judgment. 
 And the fourth poured out his vial upon the sun, a 
 was given to him to scorch men with fire ; and men 
 scorched with great heat ; and men blasphemed the i 
 of Aloha who hath power over these plagues ; and 
 repented not to give him glory. 
 
 And the fifth poured his vial upon the throne o: 
 beast of prey; and his kingdom became darkness, 
 they gnawed their tongues from pain ; and they 
 phemed the God of heaven from their pains, and 
 their ulcers, and repented not of their works. 
 
 And the sixth poured his vial upon the great 
 Phrat, and his waters were dried, that might be pre] 
 the way of the kings who (are) from the rising o 
 sun. 
 
 And I saw from the mouth of the dragon, and 
 the mouth of the beast of prey, and from the mou 
 the false prophet, three unclean spirits like frogs, 
 they are spirits of demons, working signs ; they j 
 
OF JUHANON. 483 
 
 the kings of the whole inhabited world, to gather them 
 to the battle of the great day of Aloha the Omnipotent. 
 
 And BEHOLD, I COME, as the thief. Blessed is he 
 who watcheth, and keepeth his garments, lest naked he 
 walk, and they see his shame. 
 
 And they gathered them to a place which is called in 
 Hebrew Armagedon. 
 
 And the seventh poured his vial upon the air ; and a 
 great voice went forth from the temple, from the throne, 
 saying. 
 
 It is done. 
 
 And there were lightnings and thunders and voices, 
 and a great movement, such as was not since men were 
 upon earth, as this movement so great. And the great 
 city became three parts, and the city of the nations fell ; 
 and Babel the great was remembered before Aloha, to 
 give to her the cup of the wine of the fury of his wrath. 
 And every island fled, and the mountains were not found. 
 And great hail, as of a talent (in weight), was from 
 heaven upon men ; and men blasphemed Aloha from the 
 plague of hail, because the plague thereof was exceeding 
 great. 
 
 XVII. 
 
 And one of the seven angels who had the seven vials 
 came and spake with me, saying, Come ; I will show 
 thee the judgment of the great harlot, which sitteth upon 
 many waters : with whom the kings of the earth have 
 committed fornication, and they who dwell in the earth 
 have been made drunk by the wine of her fornication. 
 And he led me into the desert, in the spirit ; and I saw 
 a woman sitting on a beast of prey which was red,^ full 
 of names of blasphemy, (and) having seven heads and 
 
 ^ Sumoqo. 
 Y 2 
 
484 THE REVELATION 
 
 ten liorns. And the woman was arrayed in purple { i 
 scarlet,^ and golden with gold ^ and precious stones i 
 pearls ; having a cup of gold in her hand, full of po 
 tions and uncleanness of her fornications [by which 
 hath polluted] the earth. And upon her forehead 
 name was written, — Mystery : Babel the Great, 
 Mother of Harlots and of the Abominations of the Eai 
 And I saw the woman drunk with the blood of 
 saints, and with the blood of the martyrs of Jeshu ; 
 I wondered, when I saw, with great wonder. 
 
 And the angel said to me. Why wonderest thou ? 
 will tell thee the mystery of the woman, and of the b 
 of prey which beareth her, which hath the seven h( 
 and the ten horns. The beast of prey which thou se 
 was, and is not ; and will ascend from the abyss, and 
 into perdition : and they who dwell on the earth 
 admire, — they whose name is not written in the boo! )f 
 life from the foundations of the world, — while they 
 the beast of prey, who was, and is not, and drav 
 nigh. 
 
 Here is the mind of him who hath wisdom : 
 The seven heads are seven hills where the woi|d 
 sitteth upon them. And the kings are seven ; five 1 
 fallen, one is, the other not yet hath come : and w 
 he hath come, a little while it behoveth him to at 
 And the beast of prey which was and is not, this i 
 Eighth, and is of the Seven, and is unto perdition, 
 the ten horns which thou sawest are ten kings, the 
 who kingdom not yet have received; but authorit 
 kings one hour receive with the beast of prey. % 
 have one will, and their power and their authority 
 the beast of prey they will give. They with the Llil) 
 will make war, and the Lamb will overcome them 
 
 * Zachurith. ^ Madhabo b*dhaho. 
 
OF JUHANON. 485 
 
 he is the Lord of lords, and the King of kings, and they 
 who are with him (are) the called and the chosen and 
 the faithful. 
 
 And he said to me, The waters which thou sawest 
 where the harlot is sitting, are peoples, and assemblages, 
 and tongues. And the ten horns which thou sawest, 
 and the beast of prey, will hate the harlot, and make her 
 desolate and naked ; and her flesh they will eat, and her- 
 self burn with fire. For Aloha hath ingiven it to their 
 hands that they might do his will, and perform one will 
 to give their kingdom to the wild beast, until shall be 
 fulfilled the words of Aloha. And the woman which 
 thou sawest is the great city which hath kingdom over 
 the kings of the earth. 
 
 XVIII. 
 
 After these I saw another angel descending from 
 heaven, having great power ; and the earth brightened 
 with his glory. And he cried with a mighty voice, 
 saying. 
 
 Fallen, fallen hath Babel the Great, and hath become 
 a den of demons, and the keep of every unclean spirit, 
 and the keep of every unclean and abominable bird, and 
 the keep of every unclean and abominable beast of prey. 
 For that of the wine of her rage have all nations drunk ; 
 and the kings of the earth have with her committed for- 
 nication, and the merchants of the earth from the power 
 of her luxuriance have become rich. 
 
 And I heard another voice from heaven, saying : 
 
 Come out of her, my people, that you be not 
 partakers of her sins, and lest of her plagues you receive. 
 For her sins have reached ^ unto heaven, and Aloha hath 
 remembered her iniquity. Deal with her as she hath 
 
 ® Lit. adhered. 
 
486 
 
 THE REVELATION 
 
 dealt with you, and double to her according to her wor 
 In the cup which she mingled mingle to her doul 
 How much she hath pleased herself to be wanton, all t 
 give her suffering and sorrow. For she said in her he; 
 I sit the queen, and am not a widow, and sorrow I 
 not. Therefore in one day will come these her plagi 
 death and sorrow and hunger ; and in fire she will bn 
 for mighty is the Lord God who judgeth her. 
 
 And the kings of the earth who with her have c( 
 mitted fornication, and have been wanton, shaU w|) 
 and lament and wail over her, when they see the sm 
 of her burning ; standing from far, for fear of her 
 ment, saying, Woe, woe, that great city Babel, 
 mighty city ! For in one hour hath come thy judgm 
 And the merchants of the earth shall be sorrowful c 
 her, because no man buyeth of their burden. No n 
 (shall there be in thee) the burden of gold, and of sil 
 and of precious stones, and of pearls ; and of fine lii 
 and of purple, and of silk and scarlet ; and of e^fy 
 aromatic wood, and every vessel of elephant' s-tooth, 
 every vessel of wood of great price, and of brass &m\i 
 iron and of marble ; and cinnamon and omomun^ and 
 fumes, and ointment and frankincense and wine and oil, 
 fine meal, and wheat, and cattle, and slaves, and horses 
 chariots, and bodies and souls of men. And the fruilf 
 the desire of thy soul hath gone from thee, and all t] e 
 things which are dehcious and briUiant have peris 
 from thee, and the merchants of these things will 
 them no more. They who were made rich by her 
 afar will stand for fear of her torment, and wail anc})e 
 sorrowful, saying. Woe, woe, that great city, which 
 arrayed in fine linen and purple and scarlet, and gold 
 with gold, and (adorned) with precious stones id 
 
 ^ Spikenard. Gr. text, koi H/xafjiov, which the Syr. re as 
 \intranslated. 
 
OF JUHANON. 487 
 
 pearls ; for in one hour hath been destroyed wealth like 
 this. And every captain and every pilot who navigateth 
 to the place, and the mariners, and all who serve on the 
 sea, stood from afar, and cried, while beholding the 
 smoke of her burning, saying, What is like to this great 
 city ! And they cast dust upon their heads, and cried, 
 weeping and lamenting, and saying, Woe, woe, that great 
 city, in which were made rich all they who have ships in 
 the sea, from the preciousness of her ! For in one hour 
 she becometh desolate ! 
 
 Rejoice over her, heaven, and the angels and apostles 
 and prophets, because Aloha hath judged your judgment 
 upon her. 
 
 And an angel took a stone, as a great millstone, and 
 cast it into the sea, saying. Thus with force is cast down 
 Babel the great city, and to be found no more. And the 
 voice of harpers, and of musicians, and of singers, and of 
 trumpeters, shall be heard in thee no more. And no 
 artificer, nor art, shall more be found in thee. And the 
 light of a lamp shall be seen. in thee no more. And the 
 voice of the bridegroom and of the bride shall be heard 
 in thee no more. For thy merchants were the great 
 ones of the earth ; for by thy sorcery were all nations 
 seduced. 
 
 And in her was found the blood of prophets and of 
 saints, and of all those who had been killed upon the 
 earth. 
 
 XIX. 
 
 After these I heard a great voice of a multitudinous 
 host in heaven, saying, 
 Halleluia ! 
 
 Salvation, and power, and glory, and honour. 
 Be unto our God. 
 For true and righteous are his judgments j 
 
488 THE REVELATION 
 
 Because he hath judged the great harlot 
 Who corrupted the earth with her fornication. 
 
 And hath avenged the blood of his servants at her 
 hand. 
 And the second time they said, Halleluia ! And her smoke 
 went up for ever and ever. And the four-and-twenty 
 presbyters fell, and the four hving-ones, and worshipped 
 Aloha who sitteth upon the throne, saying, 
 
 Amen, Halleluia ! 
 
 And a voice came forth from the throne, saying. 
 Praise our God, all his servants. 
 And they who fear him, small and great. 
 And I heard as the voice of a great host, as the voice 
 of many waters, as the voice of mighty thunders, 
 saying, 
 
 Halleluia, 
 
 For the Lord our God the Omnipotent reigneth ! 
 
 Let us rejoice and exult and give glory unto him ; 
 
 Because the marriage feast of the Lamb hath come. 
 
 And his bride hath made herself ready. 
 And it was given to her to be arrayed in fine Unen, 
 resplendent and pure ; for the fine linen is the righteous- 
 ness of saints. 
 
 And he said to me. Write, Blessed are they who to the 
 supper of the marriage feast of the Lamb are called. 
 And he said to me. These my words are the true sayings 
 of Aloha. And I fell before his feet to worship ; and he 
 said to me. See (that thou do it) not ; thy fellow-servant 
 (am I), and of thy brethren who have the testimony of 
 Jeshu. Aloha worship; for the testimony of Jeshu is 
 the spirit of prophecy. 
 
 And I saw heaven opened. And behold a white 
 horse, and he who sat upon him was called the Faithful 
 and the True ; and in righteousness he judgeth and 
 maketh war. But his eyes were as the flame of fire, and 
 
OF JUHANON. 
 
 489 
 
 upon his head were many diadems, having names ^ 
 written ; and the name ^ which was written of him no 
 man knoweth but himself. And he was arrayed in a 
 vestment sprinkled with blood/ and his name was called 
 The Word of Aloha. And the armies of heaven followed 
 him upon white horses, clothed in garments of fine linen, 
 pure (and) white. And from his mouth went forth a 
 sharp sword of two edges, that therewith he might smite 
 the nations. And he will rule the nations with a rod of 
 iron, and he will tread the winepress of the fierceness of 
 the wrath of Aloha the Omnipotent. And he had upon 
 his vestment and upon his thigh the name written. King 
 of kings, and Lord of lords. 
 
 And I saw an angel standing in the sun. And he 
 cried with a great voice, saying to all the fowls that fly 
 in the midst of heaven. Come, gather to the great supper 
 of Aloha ; that ye may eat the flesh of kings, and the 
 flesh of chiefs of thousands, and the flesh of heroes, and 
 the flesh of horses and them who sit upon them, and the 
 flesh of all the sons of liberty and of the slaves, and of 
 the small and of the great. 
 
 And I saw the beast of prey, and the kings of the 
 earth, and their armies, gathered together to make war 
 with him who sat on the throne, and with his armies. 
 And the beast of prey was taken, and the false prophet 
 with him who wrought signs before him, with which he 
 deluded them who received the signature of the beast of 
 prey, and them who worshipped his image ; and living 
 they were both cast into the lake of fire which burneth 
 with sulphur. And the rest were slain with the sword 
 of him who sat upon the horse ; with that (sword) which 
 went forth from his mouth. And all the fowls were 
 satiated with their flesh. 
 
 Y 5 
 
490 THE REVELATION 
 
 XX. 
 
 And I saw an angel descending from heaven, having 
 the key of the abyss, and a great chain in his hand. 
 And he laid hold of the dragon, that ancient serpent, 
 who is the deceiver, and Satana, who seduced all the 
 habitable world, and bound him a thousand years ; and 
 cast him into the abyss, and shut and sealed over him, 
 that he should no more seduce the nations, until the 
 thousand years be completed : but after them he will be 
 loosed a little time. 
 
 And I saw thrones, and they sat upon them, and 
 judgment was given to them ; and to the souls of them 
 who had been cut asunder for the sake of the testimony 
 of Jeshu, and for the word of Aloha, and them who had 
 not worshipped the beast of prey nor his image, nor 
 received his signature upon their forehead and upon their 
 hands. And they lived and reigned with their Meshiha 
 the thousand years. 
 
 This is the first resurrection. 
 
 Blessed and holy is he who hath part in the first 
 resurrection : upon them the second death hath not 
 power; but they shall be priests of Aloha and of his 
 Meshiha, and shall reign with him the thousand years. 
 
 And when the thousand years shall be fulfilled, Satana 
 will be loosed from the place of his keeping, and will go 
 forth and seduce the nations which are in the four cor- 
 ners of the earth, Gug and Mogug, to gather them to 
 war, of whom the number is as the sand of the sea. 
 
 And they went up on the breadth of the earth, and 
 surrounded the camp of the saints, and the beloved city j 
 and fire descended from Aloha from heaven, and devoured 
 them. And the accuser who seduced them was cast into 
 the lake of fire and of sulphur, as was also the beast of 
 
OP JUHANON. 491 
 
 prey and the false prophet ; and they will be tormented 
 day and night for ever and ever. 
 
 And I saw a great white throne, and Him who sat 
 thereon, from whom from his face fled earth and heaven ; 
 and place (as) to this was not found for them. And I 
 saw the dead, great and small, standing before the 
 throne ; and the books were opened ; and another book 
 was opened, which is (the Book) of Life. And the dead 
 were judged from the (records) which are written in the 
 books according to their works. And the sea gave up 
 the dead which were in it, and death and shiul gave up 
 the dead which were in them. And they were judged 
 every one according to their works. And death and 
 shiul were cast into the lake of fire, which is the second 
 death. And if a man was not found written in the Book 
 of Life, he was cast into the lake of fire. 
 
 XXL 
 
 And I saw new heavens and a new earth : for the first 
 heaven and the first earth had gone, and the sea was no 
 more. And the holy city, Urishlem the new, I saw 
 descending from heaven from Aloha, prepared as the 
 bride is decked for her husband. And I heard a great 
 voice from heaven, saying. 
 
 Behold, the tabernacle of Aloha is with men ; and he 
 will dwell with them, and they shall be his people ; and 
 Aloha himself will be with them, and will be their God. 
 And every tear shall be wiped away from their eyes, and 
 death shall be no more ; nor sorrow, nor clamour, nor 
 pain, shall be any more ; for the former things are 
 passed away. 
 
 And He who sat upon the throne said. Behold, I make 
 all things new. And he said. Write : for these are the 
 faithful and true words of Aloha. And he said to me, I 
 am Olaph and Thau, the Beginning and the End. To 
 
492 THE REVELATION 
 
 him who thirsteth I will give of the water of Ufe freely. 
 He who overcometh shall inherit these ; and I will be to 
 him Aloha, and he shall be my son. But the fearful, 
 and the faithless, and sinners, and the unclean, and mur- 
 derers, and fornicators, and sorcerers, and servers of 
 idols, and all liars, (shall have) their portion in the lake 
 which burneth with fire and sulphur ; which is the 
 second death. 
 
 And one of the seven angels who had the seven vials 
 full of the seven last plagues, came and spake with me, 
 saying. Come, I will show thee the bride, the wife of the 
 Lamb. 
 
 And he led me in spirit upon a great and high moun- 
 tain, and showed me the holy city Urishlem, descending 
 from heaven from Aloha ; having the glory of Aloha, as 
 the clearness of light, like a stone of great price, as the 
 stone jaspon, resembUng crystallos ; having a wall great 
 and high, which had twelve gates, and names written 
 upon them, which are the names of the twelve tribes of 
 the sons of Israel. On the east three gates, and on the 
 north three gates, and on the south three gates, and on 
 the west three gates. And the wall of the city had 
 twelve foundations ; and upon them the twelve names of 
 the twelve apostles of the Lamb. 
 
 And he who talked with me had a measure, a rod of 
 gold, that he might measure the city and the gates and 
 the walls thereof. And the city was set four-square, and 
 the length of it was as the breadth : and he measured 
 the city with the rod, upon twelve stadia of twelve thou- 
 sand. And the length and the breadth and the height 
 of it are equal. And he measured the wall of it, an 
 hundred and forty and four measures of the cubits of a 
 man, that is, of the angel. And the structure of the 
 wall of it is (of) jaspis, and the city is of pure gold, hke 
 pure brightness. And the foundations of the wall of the 
 
OF JUHANON. 493 
 
 city were adorned with every precious stone : the first 
 foundation was of jaspis, the second sathphiros, the third 
 caledon, the fourth zmoragdo, the fifth sardonicos, the 
 sixth sardion, the seventh crisuthilos, the eighth beruUa, 
 the ninth topadion, the tenth chrosoposius, the eleventh 
 hyacinthos, the twelfth amuthistos. And the twelve 
 gates are twelve pearls, each of every one of the gates (a 
 pearl), and each of every one of the pearls (a gate). And 
 the wide street of the city was of pure gold as the bright- 
 ness of light. And a temple I saw not in it ; for the 
 Lord, the Omnipotent, is the temple thereof and the 
 Lamb. And the city hath no need of the sun nor of the 
 moon to enlighten it ; for the glory of Aloha illuminateth 
 it, and the light thereof is the Lamb. And the nations 
 of the saved walk by the light of it, and the kings of the 
 earth bring their glory and the honour of the nations 
 into it. And the gates of it shall not be shut by day, 
 for night is not there. And they shall bring the glory 
 and honour of the nations into it ; and nothing shall 
 enter into it that defileth, nor. that worketh uncleanness ; 
 but they who are written in the book of life of the Lamb. 
 
 xxn. 
 
 And he showed me a river of waters of life, clear as 
 crystal, coming forth from the throne of Aloha and of 
 the Lamb. In the midst of the wide street of it, and by 
 the river, here and there, (was) the tree of life, which 
 produced twelve fruits, in every month giving each one 
 its fruit. And the leaves of the tree (are) for the healing 
 of the nations. 
 
 And there shall be no more falhng away ; ^ and the 
 throne of Aloha and of the Lamb shall be in it, and his 
 servants shall serve him. And they shall see his face, 
 
 2 Nethro. 
 
494 THE REVELATION 
 
 and his name shall be upon their foreheads. And night 
 shall be no more : nor any need have they of the light 
 of a lamp, or the light of the sun ; for the Lord God 
 enhghteneth them, and they will reign for ever and ever. 
 
 And he said to me, These sayings are faithfulness and 
 truth. And the Lord God of the spirit of the prophets 
 hath sent me, his angel, to show to his servants the things 
 which must soon be done. And behold, I come quickly. 
 Blessed is he who keepeth the words of the prophecy of 
 this book.^ 
 
 And also I Juhanon am he who heard and saw these. 
 And when I had heard and seen, I fell to worship before 
 the feet of the angel who showed them to me. And he 
 said to me. See (that thou do it) not. I am thy fellow- 
 servant, and of thy brethren the prophets, and of them 
 who keep the words of this book. Worship Aloha. 
 
 And he said to me. Seal not the words of the prophecy 
 of this book ; for the time draweth nigh. He who doeth 
 evil shall work evil still ; and he who is filthy shall be 
 filthy still ; and the righteous shall still do righteousness, 
 and the holy be holy still. Behold, I come quickly ; 
 and my reward is with me, to render to every one accord- 
 ing as is his work. I am Olaph and Thau, the First and 
 the Last, the Beginning and the End. Blessed are they 
 who do his commandments, that they may have authority 
 to the tree of life, and by the gates may enter into the 
 city. Without are dogs, and sorcerers, and fornicators, 
 and murderers, and servers of idols, and every one who 
 loveth and maketh a lie. 
 
 I Jeshu have sent mine angel to testify unto you 
 these things before the churches. I am the root and the 
 ofispring of Dawid, as the bright, the morning star. And 
 THE Spirit and the bride say. Come ! and he 
 
 « Polyglot, " Of this prophecy." 
 
OF JUHANON. 495 
 
 WHO HEARETH SHALL SAY, CoME ! AnD HE WHO 
 THIRSTETH MAY COME, AND HE WHO WILLETH, TO 
 TAKE THE WATERS OF LIFE FREELY. 
 
 I testify to every one who heareth the words of the 
 f prophecy of this book. That if any man shall set upon 
 them. Aloha will set upon him the plagues which are 
 written in this book. And if any man make to cease 
 from the words of the book of this prophecy. Aloha will 
 make to cease his portion of the tree of life, and of the 
 holy city of which is written in this book. He who 
 testifieth these saith. Yes : I come quickly. Amen. 
 Come, Lord Jeshu. 
 
 The grace of our Lord Jeshu Meshiha be with all the 
 saints. Amen. 
 
 Finished is the Revelation of Juhanon the Evangehst ; 
 and all the New Testament (as) translated into the 
 language of Syria. 
 
 GLORIA DEO IN EXCELSIS. 
 
INDEX I. 
 
 SYRIAN CHURCH LECTIONARY. 
 
 ACTS OF THE APOSTLES. 
 Lesson. Page, 
 
 1. For the Ascension of our Lord 135 
 
 2. Oblation of the fifth Day of the Mysteries 136 
 
 3. For the Kneeling 137 
 
 4. Twilight of the great Sabbath of the Resurrection 139 
 
 5. Second Day in the sixth Week of the Fast 140 
 
 6. Golden Friday 141 
 
 7. Second Day of the Candidates 142 
 
 8. Commemoration of Martyrs 143 
 
 9. For the Martyrs 145 
 
 10. Third Day of the Candidates 146 
 
 11. For the Dead 146 
 
 12. For the Apostles 147 
 
 13. Fourth Day of the Candidates 149 
 
 14. Friday of Repose 150 
 
 15. Fifth Day of the Candidates 151 
 
 16. Slaughter of the Children 152 
 
 17. Morning of the Sunday of Hosannas 153 
 
 18. Sabbath of the Candidates 154 
 
 19. For the Mother of the Lord, and for Baptism 155 
 
 20. Commemoration of Stephen 155 
 
 21. Third Sunday after the Resurrection 156 
 
 22. Second Day in the first Week of the Fast 157 
 
 23. Benediction of Waters, and for Baptism 158 
 
 24. Sunday entering on the Fast 159 
 
 25. Second Sunday of the Fast 161 
 
 26. For the Dead 162 
 
 27. Third Sunday of the Fast 162 
 
 28. For the Apostles, and Golden Friday 163 
 
 29. Third Day in the first of the Fast 164 
 
 30. Fourth Day in the first of the Fast 165 
 
 31. Fifth Day in the first of the Fast 166 
 
 32. Sixth Day in the first of the Fast 167 
 
 33. First Sabbath of the Fast 168 
 
SYRIAN CHURCH LECTIONARY. 497 
 
 Lesson. Page. 
 
 34. Fourth Sabbath of the Fast ^ 171 
 
 35. Second Day of the Passion (Week) 172 
 
 36. Great Sabbath of the Resurrection 173 
 
 37. Third Day of the Passion 174 
 
 38. Fourth Day of the Passion 175 
 
 39. Second Day in the fourth Week of the Fast 176 
 
 40. Morning of the fifth Day of the Mysteries 177 
 
 41. Third Day of the fourth Week of the Fast 178 
 
 42. Middle of the Fast 179 
 
 43. Fifth Day of the fourth Week of the Fast 180 
 
 44. Sixth Day in the fourth Week of the Fast 180 
 
 45. Fourth Sabbath of the Fast 181 
 
 46. Fifth Sabbath of the Fast 182 
 
 47. Sixth Sabbath of the Fast 183 
 
 48. Night of the Crucifixion 184 
 
 49. Fourth Sunday after the Resurrection 185 
 
 50. Fifth Sunday after the Resurrection 186 
 
 51. Commemoration of the Saints. 187 
 
 52. Fifth Sunday after Pentecost 188 
 
 53. Morning of the Sunday of Pentecost 189 
 
 54. First Sunday after Pentecost 190 
 
 55. Second Sunday after Pentecost 191 
 
 56. Third Sunday after Pentecost 192 
 
 57. For the Dead 193 
 
 58. For the Saints and Fathers 194 
 
 59. Fourth Sunday after Pentecost 196 
 
 60. Friday of the Crucifixion 201 
 
 61. Third Hour of the Friday of the Crucifixion 202 
 
 62. Noon of the Friday of the Crucifixion 204 
 
 63. Ninth Hour of the Friday of the Crucifixion 207 
 
 64. Fifth Sunday after Pentecost 211 
 
 65. Sixth Sunday after Pentecost 212 
 
 66. Seventh Sunday after Pentecost 213 
 
 67. Eighth Sunday after Pentecost 215 
 
 68. Ninth Sunday after Pentecost 216 
 
 69. Tenth Sunday after Pentecost 217 
 
 EPISTLE TO THE ROMANS. 
 
 1. Daily Lesson 221 
 
 2. Second Friday of the Fast 222 
 
 3. For daily Reading 223 
 
 4. Third Friday of the Fast 224 
 
 5. Daily 225 
 
498 INDEX I. 
 
 Lesson. Page. 
 
 6. Daily 226 
 
 7. For the Martyrs 227. 
 
 8. Daily 229 
 
 9. Second Day of the Candidates 230 
 
 10. Sabbath of the first Week of the Fast 230 
 
 11. Second Day in the sixth Week of the Fast 231 
 
 12. Third Day of the Passion 233 
 
 13. Morning of the great Sabbath of the Resurrection 235 
 
 14. Third Day of the sixth Week of the Fast 236 
 
 15. Martyrs 237 
 
 J6. Annunciation of Zachariah 238 
 
 17. For Pilgrims 239 
 
 18. Entrance of our Lord into the Temple 240 
 
 19. Middle of Pentecost 240 
 
 20. Third Day of the Passion 242 
 
 21. Sunday of Hosannas 243 
 
 22. Second Day in the first Week of the Fast 244 
 
 23. When the Church makes Election 246 
 
 24. Noon of the Sunday entering on the Fast 247 
 
 25. Third Day in the first Week of the Fast 249 
 
 26. Second Sunday of the Fast 250 
 
 27. For holy Women 251 
 
 1 CORINTHIAKS. 
 
 1. Friday of the Crucifixion 254 
 
 2. Morn of the Friday of the Crucifixion 255 
 
 3. First Sunday after the Resurrection 257 
 
 4. Second Sunday after Pentecost 2.57 
 
 5. Third Sunday after Pentecost 258 
 
 6. Fourth Simday after Pentecost 259 
 
 7. Fifth Sunday after Pentecost 260 
 
 8. Sunday after the Resurrection 261 
 
 9. Sixth Sunday after Pentecost 261 
 
 10. Fifth Day of the first of the Fast 262 
 
 11. Fourth of the first of the Fast 263 
 
 12. Holy Martyrs 265 
 
 13. Daily 266 
 
 14. St. Antonios and his Companions 268 
 
 15. Oblation for the Epiphany 269 
 
 16. Morning of the fifth of the Mysteries 270 
 
 17. Oblation for the fifth of the Mysteries 272 
 
 18. Sunday of Pentecost 273 
 
 19. For the Apostles 275 
 
SYRIAN CHURCH LECTIONARY. 499 
 
 Lesson. Page. 
 
 20. For the Lavement 275 
 
 21. For the Kneeling 277 
 
 22. Seventh Sunday after Pentecost 278 
 
 23. Morning of the Resurrection ■ 279 
 
 24. Oblation of the Resurrection 280 
 
 25. For the Dead 281 
 
 26. Fifth Sunday after Epiphany 282 
 
 27. Third Day of the fourth Week of the Fast 283 
 
 2 CORINTHIANS. 
 
 1 . Morning of the Sabbath of the Annunciation 285 
 
 2. Fourth Sunday after Epiphany 285 
 
 3. Fifth Day of the fourth Week of the Fast 287 
 
 4. Consecration of Incense 287 
 
 5. Basilos and his Associates 288 
 
 6. Third Sunday after Epiphany 289 
 
 7. Martyrs 290 
 
 8. The Dead 291 
 
 9. For the first Day in the new Week 291 
 
 10. Sunday entering on the Fast 292 
 
 11. First Friday in the Fast 293 
 
 12. Daily Reading ,... 294 
 
 13. Daily 295 
 
 14. Sixth Sunday after Epiphany 296 
 
 15. Middle of the Fast '. 297 
 
 16. Sixth Sunday of the Fast 298 
 
 17. Second Day in the fourth Week of the Fast 300 
 
 18. Commemoration of Paulos , 301 
 
 19. Middle Friday of the Fast 303 
 
 GAL AT IAN S. 
 
 1. For daily Reading 306 
 
 2. For Stephen 306 
 
 3. The Fathers 307 
 
 4. Daily Reading 308 
 
 5. Reverence of the Cross 309 
 
 6. The Annunciation of the Mother of the Lord 310 
 
 7. Oblation of the Nativity 311 
 
 8. Nativity of Juhanon 312 
 
 9. Circumcision of our Lord 313 
 
 10. Third Sunday of the Fast 314 
 
 11. Fourth Morning in Passion Week 315 
 
500 INDEX I. 
 
 EPUESIANS. 
 Lesson. Page. 
 
 1. For Baptism 317 
 
 2. After the Resurrection 318 
 
 3. Fifth Day of the Repose 319 
 
 4. Fifth Day after the Resurrection 320 
 
 5. For the Carrying of the Cross 321 
 
 6. Ascension of our Lord 322 
 
 7. New Sunday 322 
 
 8. Friday of Repose 323 
 
 9. Seventh Sunday after the Manifestation (Epiphany) 324 
 
 10. Daily 325 
 
 11. For the Tonsure of Monks 326 
 
 PHILIPPIANS. 
 
 1. For daily Reading 328 
 
 2. Commemoration of Petros and Paulos 328 
 
 3. Twilight of the fourth Day in Passion Week 330 
 
 4. Daily 331 
 
 5. Daily 332 
 
 6. Daily 333 
 
 7. DaUy 334 
 
 COLOSSIAKS. 
 
 1. Daily Reading 336 
 
 2. Fourth Sunday after the Resurrection 336 
 
 3. Fifth Sunday after the Resurrection 337 
 
 4. Noon of the Friday of the Crucifixion 338 
 
 5. Daily 339 
 
 6. For the fourth Day of the Week of Repose 340 
 
 7. Daily 341 
 
 1 THESSALONIANS. 
 
 1. Daily Reading 344 
 
 2. Twilight of the Sabbath of the Annunciation 345 
 
 3. Daily 346 
 
 4. For Baptism 347 
 
 5. For the Dead 348 
 
 6. Fourth Sunday of the Fast 349 
 
 2 THESSALONIAXS. 
 
 At Twilight of the Epiphany 351 
 
SYRIAN CHURCH LECTIONARY. 501 
 
 1 TIMOTHY. 
 
 Lesson. Page. 
 
 1. Friday in the fifth Week of the Fast 355 
 
 2. At Intercessions 356 
 
 3. Second Sunday after Epiphany 357 
 
 4. Fifth Day after the Resurrection 359 
 
 5. Fifth Sunday of the Fast 361 
 
 6. Fifth Sunday after the Resurrection 362 
 
 2 TIMOTHY. 
 
 1. Commemoration of Ignatios and his Companions 364 
 
 2. Petros of Alexandria 365 
 
 3. Saviro 368 
 
 4. On the Death of a Bishop 368 
 
 5. Gregorios 369 
 
 TITUS. 
 
 1. When a Presbyter is made 371 
 
 2. For Baptism. Also for the Sunday after Epiphany 373 
 
 PHILEMON. 
 
 Lesson in ordinary 375 
 
 HEBREWS. 
 
 1. Evening and Morning of the Nativity 377 
 
 2. First Station on the Friday of the Crucifixion 378 
 
 3. For the Mother of the Lord. Yoldath Aloha 379 
 
 4. Sabbath of the Candidates 381 
 
 5. Second Station on the Night of the Crucifixion 382 
 
 6. Second Night in Passion Week 383 
 
 7. For the Mother of the Lord 386 
 
 8. Third Day of the Candidates 387 
 
 9. For the Nativity. Also for the Consecration of a Church or 
 
 an Altar 388 
 
 10. Third Station on the Night of the Crucifixion 390 
 
 11. Twilight of the fifth Day of the Mysteries 391 
 
 12. Third Sunday after the Resurrection 392 
 
 13. Night of the Blessing of Waters 393 
 
 14. For Baptism 394 
 
 15. Third Morning of the Passion 395 
 
 16. Evening of the third Day of the Passion 395 
 
 17. Slaughter of the Children 397 
 
 18. For the Prophets, Apostles, and Fathers 398 
 
502 INDEX I. 
 
 Lesson. Page. 
 
 19. For Seasons of Calamity. « When there is Wrath " 399 
 
 20. Oblation of the Forty Days 399 
 
 21. For the three hundred and eighteen Fathers, and for the 
 
 Commemoration of believing Kings 401 
 
 22. Ninth Hour on the Friday of the Crucifixion 401 
 
 JAMES. 
 
 1. Commemoration of the Martyrs 404 
 
 2. Second Sunday after the Epiphany 405 
 
 3. Eleventh Simday after Pentecost 406 
 
 4. Third Suuday after the Epiphany 407 
 
 5. Twelfth Sunday after Pentecost 409 
 
 6. Fourth Sunday after the Epiphany 410 
 
 1 PETER. 
 
 1. New Sunday 412 
 
 2. Fifth Sunday after Epiphany 414 
 
 3. For Juhanon the Baptist 415 
 
 4. Sixth Sunday after Epiphany 416 
 
 5. Third Sunday after Pentecost 417 
 
 6. Seventh Sunday after Epiphany. ...» 418 
 
 7. Fourteenth Stmday after Pentecost, and for the Consecration 
 
 of a Bishop 419 
 
 1 JOHN. 
 
 1. Sunday after the Nativity 421 
 
 2. Oblation for the Sunday of Hosannas 422 
 
 3. For the Mother of the Lord 424 
 
 4. Nativity of our Lord 425 
 
 5. For the mystical Lavement, and for the Sunday after Epiphany 426 
 
 6. Feast of Lights ; i. e. the Epiphany 427 
 
 2 Peter 442 
 
 2JoHN 448 
 
 3 John 450 
 
 JuDE 452 
 
 The Revelation 455 
 
INDEX 11. 
 
 HARMONY OF THE SYRIAN LESSONS 
 
 WITH THE TEXTUAL DIVISIONS OF THE GREEK TESTAMENT 
 AND WESTERN VERSIONS. 
 
 ST. MATTHEW. 
 
 Lesson. Chap. Verse. 
 
 1 , i " 1 
 
 2 i 18 
 
 3 ii 1 
 
 4 ii 13 
 
 5 ii 19 
 
 6 iii 1 
 
 7 iv 1 
 
 8 iv 12 
 
 9 V 1 
 
 10 V 21 
 
 11 vi 1 
 
 12 vi Ifi 
 
 13 vi 25 
 
 14 vii 1 
 
 15 vii 13 
 
 16 viii 1 
 
 17 viii 14 
 
 18 viii 23 
 
 19 ix 9 
 
 20 ix 18 
 
 21 ix 27 
 
 22 ix 36 
 
 23 X 16 
 
 24 X 34 
 
 25 xi 1 
 
 26 xi 16 
 
 27. xi 25 
 
 28 xii 9 
 
 29 xii 22 
 
 30 xii 38 
 
 31 xiii 1 
 
 32 xiii 24 
 
 33 xiii 53 
 
 34 xiv 15 
 
 35 xiv 24 
 
 36 XV 1 
 
 37 XV 21 
 
 38 XV 32 
 
 Lesson. 
 
 39 
 
 40 
 
 41.... 
 42 
 
 Chap. 
 ...xvi 
 ...xvi 
 ...xvi 
 ...xvii 
 
 Verse. 
 13 
 21 
 28 
 14 
 22 
 
 43 xvii 
 
 44 xviii 1 
 
 45 xviii 15 
 
 46 xviu 23 
 
 47 xix 1 
 
 48 xix 16 
 
 49 xix 27 
 
 60 XX 1 
 
 51 XX 17 
 
 52 XX 19 
 
 53 xxi 1 
 
 54 xxi 17 
 
 55 xxi 28 
 
 56 xxii 1 
 
 57 xxii 16 
 
 58 xxii 23 
 
 59 xxii 34 
 
 60 xxiii 13 
 
 61 xxiii 29 
 
 62 xxiv 1 
 
 63 xxiv 36 
 
 64 xxiv 45 
 
 65 XXV 1 
 
 66 XXV 14 
 
 67 XXV 31 
 
 68 xxvi 1 
 
 69 xxvi 17 
 
 70 xxvi 31 
 
 71 xxvii 1 
 
 72 xxvii 26 
 
 73 xxvii 38 
 
 74 xxvii 45 
 
 75 xxvii 67 
 
 76 xxvii 62 
 
 77 xxviii 1 
 
504 
 
 INDEX II. 
 
 ST. MARK. 
 
 Lesson. Chap. Verse. 
 
 1 i 1 
 
 , 2 i 14 
 
 3 i 35 
 
 4 a 1 
 
 5 u 13 
 
 6 ii 23 
 
 7 iii 13 
 
 8 iu 31 
 
 9 iv 24 
 
 10 iv 35 
 
 11 V 1 
 
 12 V 21 
 
 13 vi 1 
 
 14 vi 7 
 
 15 vi 14 
 
 16 vi 30 
 
 17 vi 47 
 
 18 vii 1 
 
 19 vii 24 
 
 20 viii 1 
 
 21 viii 11 
 
 22 viu 34 
 
 23 ix 1 
 
 24 ix 14 
 
 25 ix 33 
 
 26 X 1 
 
 27 X 17 
 
 28 X 28 
 
 29 X 35 
 
 30 xi 1 
 
 31 xi 19 
 
 32 xu 18 
 
 33 xii 28 
 
 34 xii 41 
 
 35 xiv I 
 
 36 xiv 27 
 
 37 XV 1 
 
 38 XV 21 
 
 39 XV 29 
 
 40 XV 33 
 
 41 XV 42 
 
 42 xvi 2 
 
 43 xvi 14 
 
 ST. LUKE. 
 
 1 i 1 
 
 2 i 26 
 
 3 i 39 
 
 Lesson. Chap. 
 
 4 i 
 
 5 ii 
 
 6 ii 
 
 7 ii 
 
 8 ii 
 
 9 iii 
 
 10 iii 
 
 11 iv 
 
 12 iv 
 
 13 iv 
 
 14 V 
 
 15 V 
 
 16 vi 
 
 17 vi 
 
 18 vi 
 
 19 vi 
 
 20 vii 
 
 21 vii 
 
 22 vii 
 
 23 vii 
 
 24 viii 
 
 25 viii 
 
 26 viii 
 
 27 viii 
 
 28 ix 
 
 29 ix 
 
 30 ix 
 
 31 ix 
 
 32 ix 
 
 33 ix 
 
 34 X 
 
 35 X 
 
 36 X 
 
 37 xi 
 
 38 xi 
 
 39 xi 
 
 40 xi 
 
 41 xi 
 
 42 xii 
 
 43 xii 
 
 44 xii 
 
 45 xii 
 
 46 xiii 
 
 47 xiii 
 
 48 xiii 
 
 49 xiv 
 
 50 xiv 
 
 51 XV 
 
 52 xvi 
 
 53 xvi 
 
 54 xvii 
 
 55 xvii 
 
 Verse. 
 57 
 
 21 
 36 
 42 
 1 
 23 
 
 14 
 31 
 
 12 
 
 12 
 20 
 37 
 
 1 
 11 
 19 
 36 
 
 1 
 16 
 22 
 40 
 
 1 
 12 
 18 
 27 
 37 
 51 
 
 1 
 25 
 38 
 
 14 
 27 
 37 
 49 
 1 
 13 
 32 
 49 
 
 10 
 
 23 
 
 1 
 
 25 
 
 1 
 19 
 
 1 
 11 
 
HARMONY OF THE SYRIAN LESSONS. 
 
 505 
 
 Lesson. Chap. Verse.- 
 
 56 xvii 20 
 
 57 xviii 1 
 
 58 xviii 18 
 
 59 xviii 31 
 
 60 xix 28 
 
 61 xix 41 
 
 62 XX 1 
 
 63 XX 27 
 
 64 XX 41 
 
 65 xxi 6 
 
 66 xxi 29 
 
 67 xxii 1 
 
 68 xxii 31 
 
 69 xxii 66 
 
 70 xxiii 26 
 
 71 xxiii 34 
 
 72 xxiii 44 
 
 73 xxiii 50 
 
 74 xxiv 13 
 
 75 xxiv 36 
 
 ST. JOHN. 
 
 1 i 1 
 
 2 i 18 
 
 3 1 29 
 
 4 i 43 
 
 5 ii 1 
 
 6 ii 12 
 
 7 ii 23 
 
 8 iii 13 
 
 9 iii 22 
 
 10 iv 4 
 
 11 iv 43 
 
 12 V 1 
 
 13 V 19 
 
 14 V 30 
 
 15 vi 1 
 
 16 vi 16 
 
 17 vi 30 
 
 18 Yi 47 
 
 19 vi 61 
 
 20 vii 1 
 
 21 vii 37 
 
 22 vii 45 
 
 23 viii 12 
 
 24 viii 28 
 
 25 ix 1 
 
 26 x 1 
 
 27 X 22 
 
 28 xi 1 
 
 Lesson. 
 
 29 
 
 Chap. 
 ^ . . xi 
 
 Verse. 
 
 47 
 55 
 
 30 
 
 xi 
 
 31 
 
 , xii 
 
 12 
 
 32 
 
 xii 
 
 23 
 
 33 
 
 . ... xiii 
 
 1 
 
 34 
 
 xiii 
 
 31 
 
 35 
 
 xiv 
 
 1 
 
 36 
 
 xiv 
 
 15 
 
 37 
 
 
 8 
 
 38 
 
 xvi 
 
 4 
 
 39 
 
 xvi 
 
 16 
 
 40 
 
 xvi 
 
 31 
 
 41 
 
 xvii 
 
 13 
 
 42 
 
 .xviii 
 
 1 
 
 43 
 
 xviii 
 
 28 
 
 44 
 
 . xix 
 
 5 
 
 45 
 
 xix 
 
 15 
 
 46 
 
 xix 
 
 23 
 
 47 
 
 xix 
 
 31 
 
 48 
 
 
 1 
 
 49 
 
 XX 
 
 19 
 
 50 
 
 
 26 
 
 51 
 
 ......... xxi 
 
 1 
 
 52 
 
 xxi 
 
 15 
 
 53 
 
 xxi 
 
 20 
 
 ACTS OF THE APOSTLES. 
 
 r i 
 
 2 i 
 
 3 ii 
 
 4 ii 
 
 5 ii 
 
 6 iii 
 
 7 iii 
 
 8 iv 
 
 9 iv 
 
 10 iv 
 
 11 V 
 
 12 V 
 
 13 V 
 
 14 vi 
 
 15 vi 
 
 16 vii 
 
 17 vii 
 
 18 vii 
 
 19 vii 
 
 20 vii 
 
 21 viii 
 
 22 viii 
 
 23 viii 
 
 1 
 15 
 
 1 
 22 
 37 
 
 11 
 I 
 
 19 
 
 31 
 1 
 
 12 
 
 13 
 11 
 30 
 
 37 
 
 44 
 
 54 
 
 3 
 
 14 
 
 26 
 
506 
 
 INDEX II. 
 
 Lesson. Chap. 
 
 24 ix 
 
 25 ix 
 
 26 ix 
 
 27 X 
 
 28 X 
 
 29 X 
 
 30 X 
 
 31 xi 
 
 32 xi 
 
 33 xii 
 
 34 xii 
 
 36 xii 
 
 36 xii 
 
 37 xii 
 
 38 xiT 
 
 39 xiv 
 
 40 XV 
 
 41 XV 
 
 42 XV 
 
 43 XV 
 
 44 xvi 
 
 45 xvi 
 
 46 xvi 
 
 47 xvi 
 
 48 xvii 
 
 49 xvii 
 
 50 xvii 
 
 51 xviii 
 
 52 xviii 
 
 53 xix 
 
 54 xix 
 
 55 xix 
 
 56 xix 
 
 57 XX 
 
 68 XX 
 
 69 xxi 
 
 60 xxii 
 
 61 xxiii 
 
 62 xxiv 
 
 63 XXV 
 
 64 xxvi 
 
 65 xxvii 
 
 66 xxvii 
 
 67 xxviii 
 
 68 xxviii 
 
 69 xxviii 
 
 ROMANS. 
 
 Verse. 
 
 1 
 22 
 36 
 
 1 
 
 9 
 25 
 34 
 
 2 
 19 
 
 1 
 25 
 13 
 26 
 44 
 
 7 
 20 
 
 4 
 13 
 23 
 35 
 
 1 
 
 8 
 16 
 36 
 
 2 
 15 
 22 
 
 1 
 12 
 
 13 
 23 
 30 
 
 7 
 17 
 13 
 30 
 12 
 
 1 
 13 
 24 
 
 9 
 27 
 
 1 
 
 II 
 23 
 
 13 
 
 Lesson. Chap. Verse. 
 
 3 i 26 
 
 4 ii 
 
 5 ii 
 
 6 ii 
 
 7 iii 
 
 8 iv 
 
 9 V 
 
 10 V 
 
 11 vi 
 
 12 vii 
 
 13 vii 
 
 14 viii 
 
 15 viii 
 
 16 ix 
 
 17 ix 
 
 18 ix 
 
 19 X 
 
 20 xi 
 
 21 xi 
 
 22 xii 
 
 23 xiii 
 
 24 xiii 
 
 25 XV 
 
 26 XV 
 
 27 xvi 
 
 1 CORINTHIANS. 
 
 1 i 
 
 2 i 
 
 3 ii 
 
 4 iii 
 
 5 iii 
 
 6 iv 
 
 7 iv 
 
 8 V 
 
 9 vi 
 
 10 vi 
 
 11 vii 
 
 12 vii 
 
 13 viii 
 
 14 ix 
 
 15 X 
 
 16 X 
 
 17 xi 
 
 18 xii 
 
 19 xii 
 
 20 xiii 
 
 21 xiv 
 
 22 xiv 
 
 23 XV 
 
HARMONY OF THE SYRIAN LESSONS. 
 
 507 
 
 Lesson 
 
 Chap. 
 
 Verse. 
 
 Lesson. Chap. Verse. 
 
 24... 
 
 XV 
 
 20 
 
 7- 
 
 iv 
 
 17 
 
 25... 
 
 XV 
 
 34 
 
 8.. 
 
 iv 
 
 25 
 
 26... 
 
 xvi 
 
 1 
 
 9.. 
 
 V 
 
 3 
 
 27... 
 
 xvi 
 
 13 
 
 10.. 
 
 V 
 
 22 
 
 
 
 
 11.. 
 
 vi 
 
 10 
 
 
 2 CORINTHIANS. 
 
 
 
 PHILIPPIANS. 
 
 
 1... 
 
 i 
 
 1 
 
 
 
 
 2... 
 
 i 
 
 8 
 
 1.. 
 
 i 
 
 1 
 
 3... 
 
 i 
 
 23 
 
 2.. 
 
 i 
 
 12 
 
 4... 
 
 ii 
 
 2 
 
 3.. 
 
 ,....ii 
 
 1 
 
 5... 
 
 iii 
 
 
 4.. 
 
 ii 
 
 12 
 
 6... 
 
 iv 
 
 
 5.. 
 
 iii 
 
 1 
 
 7... 
 
 iv 
 
 
 6.. 
 
 iii 
 
 13 
 
 8... 
 
 V 
 
 
 7.. 
 
 iv 
 
 8 
 
 9... 
 
 V 
 
 
 
 
 
 10... 
 
 V 
 
 20 
 
 
 
 
 11... 
 
 vi 
 
 
 
 COLOSSIANS. 
 
 
 12 
 
 vii 
 
 
 1.. 
 
 i 
 
 
 13... 
 
 viii 
 
 1 
 
 14... 
 15.. 
 
 viii 
 
 
 2 
 
 i 
 
 9 
 
 ix 
 
 
 3.. 
 
 i 
 
 21 
 
 16... 
 
 X 
 
 
 4.. 
 
 ii 
 
 6 
 
 17... 
 
 xi 
 
 
 5.. 
 
 ii 
 
 16 
 
 18... 
 
 xi 
 
 
 6.. 
 
 iii 
 
 1 
 
 19... 
 
 xii 
 
 GALATIANS. 
 
 
 7. 
 
 iii 
 
 1 THESSALONIANS. 
 
 18 
 
 1 
 
 i 
 
 1 
 ]] 
 
 1.. 
 2.. 
 
 i 
 
 ii 
 
 1 
 
 2... 
 
 i 
 
 13 
 
 3... 
 
 ii 
 
 1 
 
 3. 
 
 ii 
 
 17 
 
 4... 
 
 ii 
 
 11 
 
 4. 
 
 iv 
 
 1 
 
 5.. 
 
 ii 
 
 17 
 
 5.. 
 
 iv 
 
 13 
 
 6 . 
 
 ii 
 
 15 
 
 1 
 
 6.. 
 
 V 
 
 1?! 
 
 7.. 
 
 iv 
 
 
 «... 
 
 iv 
 
 19 
 
 
 
 
 9... 
 
 iv 
 
 28 
 
 
 2 THESSALONIANS. 
 
 
 10.. 
 
 V 
 
 13 
 
 
 
 
 11.. 
 
 vi 
 
 EPHESIANS. 
 
 7 
 
 1. 
 
 i 
 
 1 TIMOTHY. 
 
 1 
 
 1.. 
 
 i 
 
 1 
 
 1. 
 
 i 
 
 1 
 
 2.. 
 
 i 
 
 15 
 
 2. 
 
 ii 
 
 1 
 
 3 
 
 ii 
 
 4 
 19 
 
 3. 
 
 4. 
 
 iii 
 
 1 
 
 4.. 
 
 ii 
 
 iv 
 
 9 
 
 5.. 
 
 iii 
 
 13 
 
 5. 
 
 v 
 
 24 
 
 6.. 
 
 iv 
 
 1 
 
 6. 
 
 ..vi 
 
 13 
 
 
 
 z 
 
 2 
 
 
 
508 
 
 INDEX II. 
 
 2 TIMOTHY. 
 
 Lesson. Chap. 
 
 1 i 
 
 2 u 
 
 3 in 
 
 4 iii 
 
 5 ir 
 
 TITUS. 
 
 PHILEMON. 
 1 i 
 
 HEBREWS. 
 
 1 i 
 
 2 ii 
 
 3 ii 
 
 4 iii 
 
 5 iv 
 
 6 V 
 
 7 vii 
 
 8 vii 
 
 9 viii 
 
 10 ix 
 
 11 ix 
 
 12 X 
 
 13 X 
 
 14 X 
 
 16 X 
 
 5 
 14 
 14 
 14 
 12 
 
 18 
 
 11 
 16 
 1 
 15 
 26 
 
 Lesson. Chap. 
 
 16 xi 
 
 17 xi 
 
 18 xi 
 
 19 xii 
 
 20 xii 
 
 21 xii 
 
 22 xiii 
 
 JAMES. 
 
 1 i 
 
 2 i 
 
 3 ii 
 
 4 iii 
 
 5 iv 
 
 6 V 
 
 1 PETER. 
 
 1 i 
 
 2 ii 
 
 3 ii 
 
 4 iii 
 
 5 iii 
 
 6 iv 
 
 7 V 
 
 1 JOHN. 
 
 1 i 
 
 2 ii 
 
 3 iii 
 
 4 iv 
 
 6 iv 
 
 6 V 
 
 Verse. 
 
 o 
 23 
 32 
 
 3 
 12 
 28 
 
 9 
 
 1 
 22 
 14 
 
 7 
 
 7 
 
 THE END. 
 
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