Epistle to Diognetus
An anonymous letter that answers a pagan inquirer named Diognetus: why Christians reject the gods and Jewish customs, why they love one another, and why Christ came only now. It is one of the most admired early Christian writings. Its only manuscript was destroyed in 1870, and the last two chapters may come from a different writer.
GreekLake edition
English, LakeThe Apostolic Fathers, 1913
Modern EnglishSermonIndex
Chapter 1
Ἐπειδὴ ὁρῶ, κράτιστε Διόγνητε, ὑπερεσπουδακότα σε τὴν θεοσέβειαν τῶν Χριστιανῶν μαθεῖν καὶ πάνυ σαφῶς καὶ ἐπιμελῶς πυνθανόμενον περὶ αὐτῶν, τίνι τε θεῷ πεποιθότες καὶ πῶς θρησκεύοντες αὐτὸν τόν τε κόσμον ὑπερορῶσι πάντες καὶ θανάτου καταφρονοῦσι καὶ οὔτε τοὺς νομιζομένους ὑπὸ τῶν Ἑλλήνων θεοὺς λογίζονται οὔτε τὴν Ἰουδαίων δεισιδαιμονίαν φυλάσσουσι, καὶ τίνα τὴν φιλοστοργίαν ἔχουσι πρὸς ἀλλήλους, καὶ τί δή ποτε καινὸν τοῦτο γένος ἢ ἐπιτήδευμα εἰσῆλθεν εἰς τὸν βίον νῦν καὶ οὐ πρότερον: ἀποδέχομαί γε τῆς προθυμίας σε ταύτης καὶ παρὰ τοῦ θεοῦ, τοῦ καὶ τὸ λέγειν καὶ τὸ ἀκούειν ἡμῖν χορηγοῦντος, αἰτοῦμαι δοθῆναι ἐμοὶ μὲν εἰπεῖν οὕτως, ὡς μάλιστα ἂν ἀκούσαντά σε βελτίω γενέσθαι, σοί τε οὕτως ἀκοῦσαι, ὡς μὴ λυπηθῆναι τὸν εἰπόντα.
IntroductionSince I perceive, most excellent Diognetus, that you are exceedingly zealous to learn the religion of the Christians and are asking very clear and careful questions concerning them, both who is the God in whom they believe, and how they worship him, so that all disregard the world and despise death, and do not reckon as Gods those who are considered to be so by the Greeks, nor keep the superstition of the Jews, and what is the love which they have for one another, and why this new race or practice has come to life at this time, and not formerly; I indeed welcome this zeal in you, and I ask from God who bestows on us the power both of speaking and of hearing, that it may be granted to me so to speak that you may benefit so much as possible by your hearing, and to you so to hear that I may not be made sorry for my speech.
Most excellent Diognetus, I see that you are extremely eager to learn how Christians worship God, and that you are asking very clear and careful questions about them. You want to know what God they trust and how they worship him, so that all of them look down on the world and make light of death. You ask why they do not regard as gods those whom the Greeks consider gods, and why they do not keep the superstition of the Jews. You ask what this tender love is that they have for one another, and why this new race, or way of life, has come into the world now and not before. I welcome this eagerness of yours. I ask God, who gives us the power both to speak and to hear, to grant that I may speak in a way that will do you the most good as you listen. I also ask that you may listen in a way that will not leave me grieved for having spoken.
Translator’s note. “Superstition” translates deisidaimonia, a word that could also mean “reverence for the divine.” Here it is plainly meant as a criticism. “Tender love” translates philostorgia, the affection of family members.
Chapter 2
Ἄγε δή, καθάρας σεαυτὸν ἀπὸ πάντων τῶν προκατεχόντων σου τὴν διάνοιαν λογισμῶν καὶ τὴν ἀπατῶσάν σε συνήθειαν ἀποσκευασάμενος καὶ γενόμενος ὥσπερ ἐξ ἀρχῆς καινὸς ἄνθρωπος, ὡς ἂν καὶ λόγου καινοῦ, καθάπερ καὶ αὐτὸς ὡμολόγησας, ἀκροατὴς ἐσόμενος: ἴδε μὴ μόνον τοῖς ὀφθαλμοῖς, ἀλλὰ καὶ τῇ φρονήσει, τίνος ὑποστάσεως ἢ τίνος εἴδους τυγχάνουσιν, οὓς ἐρεῖτε καὶ νομίζετε θεούς.
Discussion of the Gods of the heathenCome then, clear yourself of all the prejudice which occupies your mind, and throw aside the custom which deceives you, and become as it were a new man from the beginning, as one, as you yourself also admitted, who is about to listen to a new story. Look, not only with your eyes, but also with your intelligence, what substance or form they chance to have whom you call gods and regard as such.
Come, then. Clear yourself of every idea that already has hold of your mind, and shake off the habit that deceives you. Become, as it were, a new man from the beginning, since you are going to hear a new message, as you yourself admitted. Look, not only with your eyes but also with your understanding, and see what substance or form those things have that you call gods and take to be gods.
οὐχ ὁ μέν τις λίθος ἐστίν, ὅμοιος τῷ πατουμένῳ, ὁ δ’ ἐστὶ χαλκός, οὐ κρείσσων τῶν εἰς τὴν χρῆσιν ἡμῖν κεχαλκευμένων σκευῶν, ὁ δὲ ξύλον, ἤδη καὶ σεσηπός, ὁ δὲ ἄργυρος, χρῄζων ἀνθρώπου τοῦ φυλάξαντος, ἵνα μὴ κλαπῇ, ὁ δὲ σίδηρος, ὑπὸ ἰοῦ διεφθαρμένος, ὁ δὲ ὄστρακον, οὐδὲν τοῦ κατεσκευασμένου πρὸς τὴν ἀτιμοτάτην ὑπηρεσίαν εὐπρεπέστερον;
Is not one a stone, like that on which we walk, another bronze, no better than the vessels which have been forged for our use, another wood already rotten, another silver, needing a man to guard it against theft, another iron, eaten by rust, another earthenware, not a whit more comely than that which is supplied for the most ordinary service?
Is not one of them stone, like what we walk on? Is not another bronze, no better than the utensils hammered out for our use? Is not another wood, already rotting? Another silver, needing a man to guard it so that it will not be stolen? Another iron, eaten away by rust? Another clay, no more handsome than what is made for the lowest kind of service?
οὐ φθαρτῆς ὕλης ταῦτα πάντα; οὐχ ὑπὸ σιδήρου καὶ πυρὸς κεχαλκευμένα; οὐχ ὃ μὲν αὐτῶν λιθοξόος, ὃ δὲ χαλκεύς, ὃ δὲ ἀργυροκόπος, ὃ δὲ κεραμεὺς ἔπλασεν; οὐ πρὶν ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων ἐκτυπωθῆναι, ἦν ἕκαστον αὐτῶν ἑκάστῳ, ἔτι καὶ νῦν, μεταμεμορφωμένον; οὐ τὰ νῦν ἐκ τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ̓ ἄν, εἰ τύχοι τῶν αὐτῶν τεχνιτῶν, ὅμοια τοιούτοις;
Are not all these of perishable material? Were they not forged by iron and fire? Did not the wood-carver make one, the brass-founder another, the silversmith another, the potter another. Before they were moulded by their arts, into the shapes which they have, was it not possible and does it not still remain possible, for each of them to have been given a different shape? Might not vessels made out of the same material, if they met with the same artificers, be still made similar to such as they?
Are not all these things made of perishable material? Were they not forged with iron and fire? Did not a stonecutter shape one, a bronzesmith another, a silversmith another, and a potter another? Before they were shaped by these men’s skills into their present form, was it not possible for each of them to be given a different form, as it still is now? And could not the vessels now made of the same material become just like these gods, if they came into the hands of the same craftsmen?
Translator’s note. The Greek of the fourth question is obscure and may be damaged. The translation gives the sense most editors accept.
οὐ ταῦτα πάλιν, τὰ νῦν ὑφ̓ ὑμῶν προσκυνούμενα, δύναιτ̓ ἂν ὑπὸ ἀνθρώπων σκεύη ὅμοια γενέσθαι τοῖς λοιποῖς; οὐ κωφὰ πάντα; οὐ τυφλά; οὐκ ἄψυχα; οὐκ ἀναίσθητα; οὐκ ἀκίνητα; οὐ πάντα σηπόμενα; οὐ πάντα φθειρόμενα;
Again, would it not be possible, for these, which are now worshipped by you, to be made by men into vessels like any others? Are they not all dumb? Are they not blind? Are they not without souls? Are they not without feeling? Are they not without movement? Are not they all rotting? Are they not all decaying?
Again, could not these things that you now worship be made by men into vessels like any others? Are they not all deaf? Are they not blind? Are they not lifeless? Without feeling? Without motion? Are they not all rotting? Are they not all decaying?
ταῦτα θεοὺς καλεῖτε; τούτοις δουλεύετε; τούτοις προσκυνεῖτε, τέλεον δ’ αὐτοῖς ἐξομοιοῦσθε.
Do you call these things gods? Are these what you serve? Are these what you worship and in the end become like them?
Do you call these things gods? Do you serve these? Do you worship these? And in the end you become just like them.
Translator’s note. The last line echoes Psalm 115:8 and Psalm 135:18: “Those who make them become like them.”
διὰ τοῦτο μισεῖτε Χριστιανούς, ὅτι τούτους οὐχ ἡγοῦνται θεούς;
Is this the reason why you hate the Christians—that they do not think that these are gods?
Is this why you hate the Christians, because they do not consider these things to be gods?
ὑμεῖς γὰρ αἰνεῖν νομίζοντες καὶ οἰόμενοι, οὐ πολὺ πλέον αὐτῶν καταφρονεῖτε; οὐ πολὺ μᾶλλον αὐτοὺς χλευάζετε καὶ ὑβρίζετε, τοὺς μὲν λιθίνους καὶ ὀστρακίνους σέβοντες ἀφυλάκτους, τοὺς δὲ ἀργυρέους καὶ χρυσοῦς ἐγκλείοντες ταῖς νυξὶ καὶ ταῖς ἡμέραις φύλακας παρακαθιστάντες, ἵνα μὴ κλαπῶσιν;
For is it not you, who, though you think and believe that you are praising the gods, are much more despising them? Are you not much rather mocking and insulting them, when you worship those of stone and earthenware without guarding them; but lock up at night and in the day-time place guards over those of silver and gold, that they be not stolen away.
You who think you are praising them, do you not despise them far more? Do you not mock and insult them far more? You worship the ones of stone and clay without guarding them, but the silver and gold ones you lock up at night, and by day you set guards beside them so they will not be stolen.
αἷς δὲ δοκεῖτε τιμαῖς προσφέρειν, εἰ μὲν αἰσθάνονται, κολάζετε μᾶλλον αὐτούς: εἰ δὲ ἀναισθητοῦσιν, ἐλέγχοντες αἵματι καὶ κνίσαις αὐτοὺς θρησκεύετε.
And, if they have powers of perception, by the honours which you think to pay them you are rather punishing them, and, if they are without perception, you are refuting them by worshipping them with blood and burnt fat.
As for the honors you think you are offering them: if they have feeling, you are punishing them instead; if they have none, you are proving them senseless by serving them with blood and the smoke of fat.
ταῦθ̓ ὑμῶν τις ὑπομεινάτω, ταῦτα ἀνασχέσθω τις ἑαυτῷ γενέσθαι. ἀλλὰ ἄνθρωπος μὲν οὐδὲ εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται, αἴσθησιν γὰρ ἔχει καὶ λογισμόν: ὁ δὲ λίθος ἀνέχεται, ἀναισθητεῖ γάρ. οὐκ οὖν τὴν αἴσθησιν αὐτοῦ ἐλέγχετε;
Let one of you suffer these things, let him endure that it should be done to him. Why, there is not a single man who would willingly endure this punishment, for he has perception and reason. But the stone endures, for it has no perception. Do you not then refute its perception?
Let one of you endure this. Let one of you put up with having it done to himself. But no man will willingly put up with such punishment, for he has feeling and reason. A stone puts up with it, because it has no feeling. So are you not proving that it has no feeling?
περὶ μὲν οὖν τοῦ μὴ δεδουλῶσθαι Χριστιανοὺς τοιούτοις θεοῖς πολλὰ μὲν ἂν καὶ ἄλλα εἰπεῖν ἔχοιμι: εἰ δέ τινι μὴ δοκοίη κἂν ταῦτα ἱκανά, περισσὸν ἡγοῦμαι καὶ τὸ πλείω λέγειν.
I could say much more as to the refusal of Christians to serve such gods, but if any one find these arguments insufficient, I think it useless to say more.
I could say much more about why Christians are not enslaved to such gods. But if someone does not find even this enough, I think it pointless to say more.
Chapter 3
Ἑξῆς δὲ περὶ τοῦ μὴ κατὰ τὰ αὐτὰ Ἰουδαίοις θεοσεβεῖν αὐτοὺς οἶμαί σε μάλιστα ποθεῖν ἀκοῦσαι.
The difference between Jews and ChristiansIn the next place I think that you are especially anxious to hear why the Christians do not worship in the same way as the Jews.
Next, I think you are most eager to hear why the Christians do not worship God in the same way as the Jews.
Ἰουδαῖοι τοίνυν, εἰ μὲν ἀπέχονται ταύτης τῆς προειρημένης λατρείας, καλῶς θεὸν ἕνα τῶν πάντων σέβειν καὶ δεσπότην ἀξιοῦσι φρονεῖν: εἰ δὲ τοῖς προειρημένοις ὁμοιοτρόπως τὴν θρησκείαν προσάγουσιν αὐτῷ ταύτην, διαμαρτάνουσιν.
The Jews indeed, by abstaining from the religion already discussed, may rightly claim that they worship the one God of the Universe, and regard him as master, but in offering service to him in like manner to those already dealt with they are quite wrong.
The Jews, then, are right to abstain from the kind of worship I have just described, and to claim that they revere one God, the Master of all. But they are mistaken if they offer him worship in the same manner as those people.
ἃ γὰρ τοῖς ἀναισθήτοις καὶ κωφοῖς προσφέροντες οἱ Ἕλληνες ἀφροσύνης δεῖγμα παρέχουσι, ταῦθ̓ οὗτοι καθάπερ προσδεομένῳ τῷ θεῷ λογιζόμενοι παρέχειν μωρίαν εἰκὸς μᾶλλον ἡγοῖντ̓ ἄν, οὐ θεοσέβειαν.
For just as the Greeks give a proof of foolishness by making offerings to senseless and deaf images, so the Jews ought rather to consider that they are showing foolishness, not reverence, by regarding God as in need of these things.
The Greeks offer things to senseless and deaf idols and so give proof of their folly. In the same way, when the Jews offer these things to God as though he needed them, they ought to see this as foolishness, not reverence.
ὁ γὰρ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς καὶ πᾶσιν ἡμῖν χορηγῶν, ὧν προσδεόμεθα, οὐδενὸς ἂν αὐτὸς προσδέοιτο τούτων ὧν τοῖς οἰομένοις διδόναι παρέχει αὐτός.
For He who made heaven and earth and all that is in them, and bestows on all of us that which we need, would not himself have need of any of these things which he himself supplies to those who think that they are giving them.
For he who made heaven and earth and everything in them, and who supplies all of us with what we need, would himself need none of these things which he supplies to those who imagine they are giving them.
Translator’s note. Compare Acts 17:24–25, where Paul says that God, who made the world, is not served by human hands “as though he needed anything, since he himself gives to all mankind life and breath and everything.”
οἱ δέ γε θυσίας αὐτῷ δἰ αἵματος καὶ κνίσης καὶ ὁλοκαυτωμάτων ἐπιτελεῖν οἰόμενοι καὶ ταύταις ταῖς τιμαῖς αὐτὸν γεραίρειν, οὐδέν μοι δοκοῦσι διαφέρειν τῶν εἰς τὰ κωφὰ τὴν αὐτὴν ἐνδεικνυμένων φιλοτιμίαν: τῶν μὲν μὴ δυναμένοις τῆς τιμῆς μεταλαμβάνειν, τῶν δὲ δοκούντων παρέχειν τῷ μηδενὸς προσδεομένῳ.
For after all, those who think that they are consecrating sacrifices to him by blood and burnt fat, and whole burnt offerings, and that they are reverencing him by these honours, seem to me to be in no way better than those who show the same respect to deaf images. For it seems that the one offer to those who cannot partake of the honour, the others to him who is in need of nothing.
Those who think they are offering him sacrifices by blood, the smoke of fat, and whole burnt offerings, and that they honor him with these tributes, seem to me no different from those who show the same zeal toward deaf idols. The latter offer to things that cannot receive the honor; the former think they are giving to one who needs nothing.
Translator’s note. The Old Testament itself teaches that God does not need sacrifices (Psalm 50:9–13). But it presents Israel’s sacrifices as commanded by God, and Hebrews treats them as a “shadow” pointing to Christ (Hebrews 10:1). The author goes further than Scripture when he puts them on the same level as offerings to idols.
Chapter 4
Ἀλλὰ μὴν τό γε περὶ τὰς βρώσεις αὐτῶν ψοφοδεὲς καὶ τὴν περὶ τὰ σάββατα δεισιδαιμονίαν καὶ τὴν τῆς περιτομῆς ἀλαζονείαν καὶ τὴν τῆς νηστείας καὶ νουμηνίας εἰρωνείαν, καταγέλαστα καὶ οὐδενὸς ἄξια λόγου, οὐ νομίζω σε χρῄζειν παῤ ἐμοῦ μαθεῖν.
Moreover I do not suppose that youmeed to learn from me that, after all, their scruples about food and superstition about the Sabbath, and their pride in circumcision and the sham of their fasting and feast of the new moon, are ridiculous and unworthy of any argument.
As for their fussiness over foods, their superstition about the Sabbath, their boasting about circumcision, and their pretense in fasting and new moons, these are ridiculous and not worth discussing. I do not think you need to learn this from me.
Translator’s note. The food laws, the Sabbath, circumcision and the new moons were all commanded in the Law of Moses. Paul tells Christians not to let anyone judge them over food, festivals, new moons or Sabbaths, calling these “a shadow of the things to come” (Colossians 2:16–17). The author goes beyond Scripture in calling them ridiculous.
τό τε γὰρ τῶν ὑπὸ τοῦ θεοῦ κτισθέντων εἰς χρῆσιν ἀνθρώπων ἃ μὲν ὡς καλῶς κτισθέντα παραδέχεσθαι, ἃ δ’ ὡς ἄχρηστα καὶ περισσὰ παραιτεῖσθαι, πῶς οὐκ ἀθέμιστον;
For how can it be anything but unlawful to receive some of the things created by God for the use of man as if well created, and to reject others as if useless and superfluous?
Take the things God created for human use. To accept some of them as well made, and to reject others as useless and superfluous: how is that not lawless?
Translator’s note. Compare 1 Timothy 4:4: “Everything created by God is good, and nothing is to be rejected if it is received with thanksgiving.”
τὸ δὲ καταψεύδεσθαι θεοῦ ὡς κωλύοντος ἐν τῇ τῶν σαββάτων ἡμέρᾳ καλόν τι ποιεῖν, πῶς οὐκ ἀσεβές;
And what can it be but impious falsely to accuse God of forbidding that a good deed should be done on the Sabbath day?
And to tell lies about God, as though he forbade doing anything good on the Sabbath day: how is that not impious?
Translator’s note. Compare Jesus’ words in Matthew 12:12: “It is lawful to do good on the Sabbath.”
τὸ δὲ καὶ τὴν μείωσιν τῆς σαρκὸς μαρτύριον ἐκλογῆς ἀλαζονεύεσθαι ὡς διὰ τοῦτο ἐξαιρέτως ἠγαπημένους ὑπὸ θεοῦ, πῶς οὐ χλεύης ἄξιον;
And what does it deserve but ridicule to be proud of the mutilation of the flesh as a proof of election, as if they were, for this reason, especially beloved by God?
And to boast that the cutting of the flesh is a witness of election, as though they were specially loved by God for this reason: how is that not worthy of mockery?
τὸ δὲ παρεδρεύοντας αὐτοὺς ἄστροις καὶ σελήνῃ τὴν παρατήρησιν τῶν μηνῶν καὶ τῶν ἡμερῶν ποιεῖσθαι καὶ τὰς οἰκονομίας θεοῦ καὶ τὰς τῶν καιρῶν ἀλλαγὰς καταδιαιρεῖν πρὸς τὰς αὐτῶν ὁρμάς, ἃς μὲν εἰς ἑορτάς, ἃς δὲ εἰς πένθη: τίς ἂν θεοσεβείας καὶ οὐκ ἀφροσύνης πολὺ πλέον ἡγήσαιτο δεῖγμα;
And their attention to the stars and moon, for the observance of months and days, and for their arbitrary distinctions between the changing seasons ordained by God, making some into feasts, and others into occasions of mourning;—who would regard this as a proof of piety, and not much more of foolishness?
They sit watching the stars and the moon, observing months and days. They divide up God’s ordering of things and the changing of the seasons to suit their own impulses, making some times into feasts and others into mourning. Who could regard this as a mark of true devotion to God, and not far more as a mark of folly?
τῆς μὲν οὖν κοινῆς εἰκαιότητος καὶ ἀπάτης καὶ τῆς Ἰουδαίων πολυπραγμοσύνης καὶ ἀλαζονείας ὡς ὀρθῶς ἀπέχονται Χριστιανοί, ἀρκούντως σε νομίζω μεμαθηκέναι: τὸ δὲ τῆς ἰδίας αὐτῶν θεοσεβείας μυστήριον μὴ προσδοκήσῃς δύνασθαι παρὰ ἀνθρώπου μαθεῖν.
So then I think that you have learnt sufficiently that the Christians do rightly in abstaining from the general silliness and deceit and fussiness and pride of the Jews. But do not suppose that you can learn from man the mystery of the Christians’ own religion.
I think you have now learned enough about why Christians rightly keep away from the foolishness and deceit common to everyone, and from the meddling and boasting of the Jews. But do not expect to learn from a human being the mystery of their own devotion to God.
Chapter 5
Χριστιανοὶ γὰρ οὔτε γῇ οὔτε φωνῇ οὔτε ἔθεσι διακεκριμένοι τῶν λοιπῶν εἰσιν ἀνθρώπων.
The true distinction of ChristiansFor the distinction between Christians and other men, is neither in country nor language nor customs.
Christians are not set apart from the rest of humanity by country, by language, or by customs.
οὔτε γάρ που πόλεις ἰδίας κατοικοῦσιν οὔτε διαλέκτῳ τινὶ παρηλλαγμένῃ χρῶνται οὔτε βίον παράσημον ἀσκοῦσιν.
For they do not dwell in cities in some place of their own, nor do they use any strange variety of dialect, nor practise an extraordinary kind of life.
They do not live in cities of their own, or use some unusual dialect, or practice a strange way of life.
οὐ μὴν ἐπινοίᾳ τινὶ καὶ φροντίδι πολυπραγμόνων ἀνθρώπων μάθημα τοῦτ̓ αὐτοῖς ἐστιν εὑρημένον, οὐδὲ δόγματος ἀνθρωπίνου προεστᾶσιν, ὥσπερ ἔνιοι.
This teaching of theirs has not been discovered by the intellect or thought of busy men, nor are they the advocates of any human doctrine as some men are.
This teaching of theirs was not discovered by the cleverness or speculation of restless, inquisitive men, and they do not champion a human doctrine, as some do.
κατοικοῦντες δὲ πόλεις ἑλληνίδας τε καὶ βαρβάρους, ὡς ἕκαστος ἐκληρώθη, καὶ τοῖς ἐγχωρίοις ἔθεσιν ἀκολουθοῦντες ἔν τε ἐσθῆτι καὶ διαίτῃ καὶ τῷ λοιπῷ βίῳ θαυμαστὴν καὶ ὁμολογουμένως παράδοξον ἐνδείκνυνται τὴν κατάστασιν τῆς ἑαυτῶν πολιτείας.
Yet while living in Greek and barbarian cities, according as each obtained his lot, and following the local customs, both in clothing and food and in the rest of life, they show forth the wonderful and confessedly strange character of the constitution of their own citizenship.
They live in Greek and barbarian cities, wherever each one’s lot has fallen. They follow the local customs in clothing, food and the rest of daily life. Yet they show the remarkable and, by everyone’s admission, astonishing character of their own commonwealth.
πατρίδας οἰκοῦσιν ἰδίας, ἀλλ’ ὡς πάροικοι: μετέχουσι πάντων ὡς πολῖται, καὶ πάνθ̓ ὑπομένουσιν ὡς ξένοι: πᾶσα ξένη πατρίς ἐστιν αὐτῶν, καὶ πᾶσα πατρὶς ξένη.
They dwell in their own fatherlands, but as if sojourners in them; they share all things as citizens, and suffer all things as strangers. Every foreign country is their fatherland, and every fatherland is a foreign country.
They live in their own homelands, but as resident aliens. They take part in everything as citizens, and they endure everything as foreigners. Every foreign land is a homeland to them, and every homeland is a foreign land.
γαμοῦσιν ὡς πάντες, τεκνογονοῦσιν: ἀλλ’ οὐ ῥίπτουσι τὰ γεννώμενα.
They marry as all men, they bear children, but they do not expose their offspring.
They marry like everyone else, and they have children, but they do not throw away their newborn.
Translator’s note. This refers to “exposure,” the common Greek and Roman practice of abandoning unwanted newborns to die or to be taken by strangers.
τράπεζαν κοινὴν παρατίθενται, ἀλλ’ οὐ κοίτην.
They offer free hospitality, but guard their purity.
They set a common table, but not a common bed.
ἐν σαρκὶ τυγχάνουσιν, ἀλλ’ οὐ κατὰ σάρκα ζῶσιν.
Their lot is cast in the flesh but they do not live after the flesh.
They are in the flesh, but they do not live according to the flesh.
Translator’s note. Compare 2 Corinthians 10:3 and Romans 8:4.
ἐπὶ γῆς διατρίβουσιν, ἀλλ’ ἐν οὐρανῷ πολιτεύονται.
They pass their time upon the earth, but they have their citizenship in heaven.
They spend their days on earth, but they are citizens of heaven.
Translator’s note. Compare Philippians 3:20, “our citizenship is in heaven.”
πείθονται τοῖς ὡρισμένοις νόμοις, καὶ τοῖς ἰδίοις βίοις νικῶσι τοὺς νόμους.
They obey the appointed laws, and they surpass the laws in their own lives.
They obey the established laws, and in their own lives they go beyond the laws.
ἀγαπῶσι πάντας, καὶ ὑπὸ πάντων διώκονται.
They love all men and are persecuted by all men.
They love everyone, and are persecuted by everyone.
ἀγνοοῦνται, καὶ κατακρίνονται: θανατοῦνται, καὶ ζωοποιοῦνται.
They are unknown and they are condemned. They are put to death and they gain life.
They are not known, and yet they are condemned. They are put to death, and yet they are made alive.
Translator’s note. This series of paradoxes (5.12–16) echoes Paul in 2 Corinthians 6:8–10 and 1 Corinthians 4:12–13.
πτωχεύουσι, καὶ πλουτίζουσι πολλούς: πάντων ὑστεροῦνται, καὶ ἐν πᾶσι περισσεύουσιν.
They are poor and make many rich; they lack all things and have all things in abundance.
They are poor, and make many rich. They lack everything, and abound in everything.
ἀτιμοῦνται, καὶ ἐν ταῖς ἀτιμίαις δοξάζονται. βλασφημοῦνται, καὶ δικαιοῦνται.
They are dishonoured, and are glorified in their dishonour, they are spoken evil of and are justified.
They are dishonored, and in their dishonors they are glorified. They are slandered, and they are vindicated.
λοιδοροῦνται, καὶ εὐλογοῦσιν: ὑβρίζονται, καὶ τιμῶσιν.
They are abused and give blessing, they are insulted and render honour.
They are cursed, and they bless. They are insulted, and they give honor.
ἀγαθοποιοῦντες ὡς κακοὶ κολάζονται: κολαζόμενοι χαίρουσιν ὡς ζωοποιούμενοι.
When they do good they are buffeted as evil-doers, when they are buffeted they rejoice as men who receive life.
When they do good, they are punished as evildoers. When they are punished, they rejoice as people being given life.
ὑπὸ Ἰουδαίων ὡς ἀλλόφυλοι πολεμοῦνται καὶ ὑπὸ Ἑλλήνων διώκονται: καὶ τὴν αἰτίαν τῆς ἔχθρας εἰπεῖν οἱ μισοῦντες οὐκ ἔχουσιν.
They are warred upon by the Jews as foreigners and are persecuted by the Greeks, and those who hate them cannot state the cause of their enmity.
They are attacked by Jews as foreigners, and persecuted by Greeks. And those who hate them cannot state the reason for their hostility.
Chapter 6
Ἁπλῶς δ’ εἰπεῖν, ὅπερ ἐστὶν σώματι ψυχή, τοῦτ̓ εἰσὶν ἐν κόσμῳ Χριστιανοί.
The world and ChristiansTo put it shortly what the soul is in the body. that the Christians are in the world.
To put it simply: what the soul is in the body, Christians are in the world.
ἔσπαρται κατὰ πάντων τῶν τοῦ σώματος μελῶν ἡ ψυχή, καὶ Χριστιανοὶ κατὰ τὰς τοῦ κόσμου πόλεις.
The soul is spread through all members of the body, and Christians throughout the cities of the world.
The soul is spread through all the parts of the body, and Christians through the cities of the world.
οἰκεῖ μὲν ἐν τῷ σώματι ψυχή, οὐκ ἔστι δὲ ἐκ τοῦ σώματος: καὶ Χριστιανοὶ ἐν κόσμῳ οἰκοῦσιν, οὐκ εἰσὶ δὲ ἐκ τοῦ κόσμου.
The soul dwells in the body, but is not of the body, and Christians dwell in the world, but are not of the world.
The soul lives in the body but is not from the body. Christians live in the world but are not from the world.
Translator’s note. Compare John 17:11–16, where Jesus says his followers are in the world but not of the world.
ἀόρατος ἡ ψυχὴ ἐν ὁρατῷ φρουρεῖται τῷ σώματι: καὶ Χριστιανοὶ γινώσκονται μὲν ὄντες ἐν τῷ κόσμῳ, ἀόρατος δὲ αὐτῶν ἡ θεοσέβεια μένει.
The soul is invisible, and is guarded in a visible body, and Christians are recognised when they are in the world, but their religion remains invisible.
The soul is invisible, kept under guard in a visible body. Christians are known to be in the world, but their devotion to God stays unseen.
μισεῖ τὴν ψυχὴν ἡ σὰρξ καὶ πολεμεῖ μηδὲν ἀδικουμένη, διότι ταῖς ἡδοναῖς κωλύεται χρῆσθαι: μισεῖ καὶ Χριστιανοὺς ὁ κόσμος μηδὲν ἀδικούμενος, ὅτι ταῖς ἡδοναῖς ἀντιτάσσονται.
The flesh hates the soul, and wages war upon it, though it has suffered no evil, because it is prevented from gratifying its pleasures, and the world hates the Christians though it has suffered no evil, because they are opposed to its pleasures.
The flesh hates the soul and fights against it, though it has suffered no wrong, because the soul keeps it from indulging its pleasures. The world hates Christians, though it has suffered no wrong, because they set themselves against its pleasures.
Scripture: John 15:18-19
ἡ ψυχὴ τὴν μισοῦσαν ἀγαπᾷ σάρκα καὶ τὰ μέλη: καὶ Χριστιανοὶ τοὺς μισοῦντας ἀγαπῶσιν.
The soul loves the flesh which hates it and the limbs, and Christians love those that hate them.
The soul loves the flesh that hates it, and the body’s limbs. Christians love those who hate them.
ἐγκέκλεισται μὲν ἡ ψυχὴ τῷ σώματι, συνέχει δὲ αὐτὴ τὸ σῶμα: καὶ Χριστιανοὶ κατέχονται μὲν ὡς ἐν φρουρᾷ τῷ κόσμῳ, αὐτοὶ δὲ συνέχουσι τὸν κόσμον.
The soul has been shut up in the body, but itself sustains the body; and Christians are confined in the world as in a prison, but themselves sustain the world.
The soul is shut up in the body, yet it holds the body together. Christians are held in the world as in a prison, yet they hold the world together.
ἀθάνατος ἡ ψυχὴ ἐν θνητῷ σκηνώματι κατοικεῖ: καὶ Χριστιανοὶ παροικοῦσιν ἐν φθαρτοῖς, τὴν ἐν οὐρανοῖς ἀφθαρσίαν προσδεχόμενοι.
The soul dwells immortal in a mortal tabernacle, and Christians sojourn among corruptible things, waiting for the incorruptibility which is in heaven.
The soul is immortal and lives in a mortal tent. Christians live as foreigners among perishable things, while they wait for the imperishable life that is in heaven.
κακουργουμένη σιτίοις καὶ ποτοῖς ἡ ψυχὴ βελτιοῦται: καὶ Χριστιανοὶ κολαζόμενοι καθ̓ ἡμέραν πλεονάζουσι μᾶλλον.
The soul when evil treated in food and drink becomes better, and Christians when buffeted day by day increase more.
The soul, when it is ill-treated in food and drink, grows better. Christians, when punished day by day, increase all the more.
εἰς τοσαύτην αὐτοὺς τάξιν ἔθετο ὁ θεός, ἣν οὐ θεμιτὸν αὐτοῖς παραιτήσασθαι.
10. God has appointed them to so great a post and it is not right for them to decline it.
God has appointed them to so great a post that it is not right for them to refuse it.
Chapter 7
Οὐ γὰρ ἐπιγειον, ὡς ἔφην, εὕρημα τοῦτ̓ αὐτοῖς παρεδόθη, οὐδὲ θνητὴν ἐπίνοιαν φυλάσσειν οὕτως ἀξιοῦσιν ἐπιμελῶς, οὐδὲ ἀνθρωπίνων οἰκονομίαν μυστηρίων πεπίστευνται.
The Christian revelationFor it is not, as I said, an earthly discovery which was given to them, nor do they take such pains to guard some mortal invention, nor have they been entrusted with the dispensation of human mysteries.
For, as I said, what was handed down to them is not an earthly discovery. What they guard so carefully is not some mortal idea, and they have not been entrusted with the stewardship of merely human mysteries.
ἀλλ’ αὐτὸς ἀληθῶς ὁ παντοκράτωρ καὶ παντοκτίστης καὶ ἀόρατος θεός, αὐτὸς ἀπ’ οὐρανῶν τὴν ἀλήθειαν καὶ τὸν λόγον τὸν ἅγιον καὶ ἀπερινόητον ἀνθρώποις ἐνίδρυσε καὶ ἐγκατεστήριξε ταῖς καρδίαις αὐτῶν: οὐ, καθάπερ ἄν τις εἰκάσειεν, ἀνθρώποις ὑπηρέτην τινὰ πέμψας ἢ ἄγγελον ἢ ἄρχοντα ἤ τινα τῶν διεπόντων τὰ ἐπίγεια ἤ τινα τῶν πεπιστευμένων τὰς ἐν οὐρανοῖς διοικήσεις, ἀλλ’ αὐτὸν τὸν τεχνίτην καὶ δημιουργὸν τῶν ὅλων, ᾧ τοὺς οὐρανοὺς ἔκτισεν, ᾧ τὴν θάλασσαν ἰδίοις ἐνέκλεισεν, οὗ τὰ μυστήρια πιστῶς πάντα φυλάσσει τὰ στοιχεῖα, παῤ οὗ τὰ μέτρα τῶν τῆς ἡμέρας δρόμων ὁ ἥλιος εἴληφε φυλάσσειν, ᾧ πειθαρχεῖ σελήνη νυκτὶ φαίνειν κελεύοντι, ᾧ πειθαρχεῖ τὰ ἄστρα: τῷ τῆς σελήνης ἀκολουθοῦντα δρόμῳ: ᾧ πάντα διατέτακται καὶ διώρισται καὶ ὑποτέτακται, οὐρανοὶ καὶ τὰ ἐν οὐρανοῖς, γῆ καὶ τὰ ἐν τῇ γῇ, θάλασσα καὶ τὰ ἐν τῇ θαλάσσῃ, πῦρ, ἀήρ, ἄβυσσος, τὰ ἐν ὕψεσι, τὰ ἐν βάθεσι, τὰ ἐν τῷ μεταξύ: τοῦτον πρὸς αὐτοὺς ἀπέστειλεν.
But in truth the Almighty and all-creating and invisible God himself founded among men the truth from heaven, and the holy and incomprehensible word, and established it in their hearts, not, as one might suppose, by sending some minister to men, or an angel, or ruler, or one of those who direct earthly things, or one of those who are entrusted with the dispensations in heaven, but the very artificer and Creator of the universe himself, by whom he made the heavens, by whom he enclosed the sea in its own bounds, whose mysteries all the elements guard faithfully; from whom the sun received the measure of the courses of the day, to whose command the moon is obedient to give light by night, whom the stars obey, following the course of the moon, by whom all things were ordered, and ordained, and placed in subjection, the heavens and the things in the heavens, the earth and the things in the earth, the sea and the things in the sea, fire, air, abyss, the things in the heights, the things in the depths, the things between them—him he sent to them.
But in truth it was the almighty, all-creating and invisible God himself who from heaven planted the truth among human beings. He set the holy and unfathomable Word firmly in their hearts. He did not do this, as someone might imagine, by sending to people some servant, or an angel, or a ruler, or one of those who govern earthly affairs, or one of those entrusted with the administration of heaven. He sent the very Designer and Maker of the universe himself. By him God built the heavens; by him he shut the sea within its own limits. All the elements faithfully guard his mysteries. From him the sun received the measure of its daily courses to keep. The moon obeys him when he commands it to shine by night, and the stars obey him as they follow the moon’s course. By him all things have been arranged, defined and made subject: the heavens and what is in the heavens, the earth and what is on the earth, the sea and what is in the sea, fire, air, the abyss, what is in the heights, what is in the depths, and what is in between. This is the one he sent to them.
Translator’s note. Shutting the sea within its limits echoes Job 38:8–11 and Proverbs 8:29.
ἆρά γε, ὡς ἀνθρώπων ἄν τις λογίσαιτο, ἐπὶ τυραννίδι καὶ φόβῳ καὶ καταπλήξει;
Yes, but did he send him, as a man might suppose, in sovereignty and fear and terror?
Did he send him, as a human being might reckon, to rule as a tyrant, to inspire fear and terror?
οὐ μὲν οὖν: ἀλλ’ ἐν ἐπιεικείᾳ καὶ πραΰτητι ὡς βασιλεὺς πέμπων υἱὸν βασιλέα ἔπεμψεν, ὡς θεὸν ἔπεμψεν, ὡς ἄνθρωπον πρὸς ἀνθρώπους ἔπεμψεν, ὡς σώζων ἔπεμψεν, ὡς πείθων, οὐ βιαζόμενος: βία γὰρ οὐ πρόσεστι τῷ θεῷ.
Not so, but in gentleness and meekness, as a king sending a son, he sent him as King, he sent him as God, he sent him as Man to men, he was saving and persuading when he sent him, not compelling, for compulsion is not an attribute of God.
Certainly not! He sent him in gentleness and meekness. As a king sends a son who is himself a king, so he sent him. He sent him as God. He sent him as a man to men. He sent him as one who saves, as one who persuades and does not force, for force is not part of God’s nature.
ἔπεμψεν ὡς καλῶν, οὐ διώκων: ἔπεμψεν ὡς ἀγαπῶν, οὐ κρίνων.
When he sent him he was calling, not pursuing; when he sent him he was loving, not judging.
He sent him as one who calls, not as one who hunts people down. He sent him as one who loves, not as one who judges.
πέμψει γὰρ αὐτὸν κρίνοντα: καὶ τίς αὐτοῦ τὴν παρουσίαν ὑποστήσεται; ...
For he will send him as judge, and who shall endure his coming?
For he will send him as judge, and who will endure his coming? ...
Translator’s note. The manuscript has a gap after this verse, so the thought continued in a passage that is now lost. The ellipsis marks the gap.
.. παραβαλλομένους θηρίοις, ἵνα ἀρνήσωνται τὸν κύριον, καὶ μὴ νικωμένους;
they are thrown to wild beasts that they may deny the lord, and are not overcome?
... thrown to wild beasts to make them deny the Lord, and yet not defeated?
Translator’s note. The Greek begins mid-sentence after a gap, and the opening words are lost. From verse 8 the sense was probably something like “Do you not see Christians...?”, but the exact words cannot be recovered.
οὐχ ὁρᾷς, ὅσῳ πλείονες κολάζονται, τοσούτῳ πλεονάζοντας ἄλλους;
Do you not see that the more of them are punished, the more do others multiply?
Do you not see that the more of them are punished, the more the others grow in number?
ταῦτα ἀνθρώπου οὐ δοκεῖ τὰ ἔργα: ταῦτα δύναμίς ἐστι θεοῦ: ταῦτα τῆς παρουσίας αὐτοῦ δείγματα.
These things do not seem to be the works of man; these things are a miracle of God, these things are the proofs of his coming.
These do not look like the works of a man. This is the power of God. These are proofs of his coming.
Chapter 8
Τίς γὰρ ὅλως ἀνθρώπων ἠπίστατο, τί ποτ̓ ἐστὶ θεὸς πρὶν αὐτὸν ἐλθεῖν;
Human knowledge of GodFor before he came what man had any knowledge at all of what God is?
For before he came, who among men had any understanding at all of what God is?
ἢ τοὺς κενοὺς καὶ ληρώδεις ἐκείνων λόγους ἀποδέχῃ τῶν ἀξιοπίστων φιλοσόφων, ὧν οἱ μέν τινες πῦρ ἔφασαν εἶναι τὸν θεὸν ʽοὗ μέλλουσι χωρήσειν αὐτοί, τοῦτο καλοῦσι θεόν̓, οἱ δὲ ὕδωρ, οἱ δ’ ἄλλο τι τῶν στοιχείων τῶν ἐκτισμένων ὑπὸ θεοῦ;
⚑ Possible scanning error in the digital Greek (ʽοὗ). Check it against the printed edition.
Or do you accept the vain and foolish statements of those pretentious philosophers, of whom some said that God is fire (they give the name of God to that to which they shall go) and some water, and some one of the other elements which were created by God.
Or do you accept the empty and nonsensical talk of those supposedly reliable philosophers? Some of them said God is fire (they call “God” the thing they themselves are going to end up in). Others said he is water, and others said he is one of the other elements created by God.
Translator’s note. Heraclitus and the Stoics gave fire a divine role, and Thales made water the first principle of all things. The remark in parentheses probably mocks the Stoic teaching that the world, and we with it, will finally be dissolved into fire.
καίτοι γε, εἴ τις τούτων τῶν λόγων ἀποδεκτός ἐστι, δύναιτ̓ ἂν καὶ τῶν λοιπῶν κτισμάτων ἓν ἕκαστον ὁμοίως ἀποφαίνεσθαι θεόν.
And yet if any of these arguments is acceptable it would be possible for each one of the other created things to be declared God.
Yet if any of these accounts is acceptable, then each of the other created things could just as well be declared to be God.
ἀλλὰ ταῦτα μὲν τερατεία καὶ πλάνη τῶν γοήτων ἐστίν:
Now these things are the miracle mongering and deceit of the magicians;
But these are fantastic tales and the deceit of charlatans.
ἀνθρώπων δὲ οὐδεὶς οὔτε εἶδεν οὔτε ἐγνώρισεν, αὐτὸς δὲ ἑαυτὸν ἐπέδειξεν.
but of men there is none who has either seen him or known him, but he himself manifested himself.
No human being has either seen God or known him, but he has shown himself.
Translator’s note. Compare John 1:18: “No one has ever seen God.”
ἐπέδειξε δὲ διὰ πίστεως, ᾗ μόνῃ θεὸν ἰδεῖν συγκεχώρηται.
Now he manifested himself through faith, by which alone it is given to see God.
And he showed himself through faith, by which alone it is permitted to see God.
ὁ γὰρ δεσπότης καὶ δημιουργὸς τῶν ὅλων θεός, ὁ ποιήσας τὰ πάντα καὶ κατὰ τάξιν διακρίνας, οὐ μόνον φιλάνθρωπος ἐγένετο, ἀλλὰ καὶ μακρόθυμος.
For God the Master and Creator of the universe, who made all things and arranged them in order was not only kind to man, but also long-suffering.
For God, the Master and Maker of the universe, who made all things and arranged them in order, was not only a lover of mankind but also patient.
ἀλλ’ οὗτος ἦν μὲν ἀεὶ τοιοῦτος καὶ ἔστι καὶ ἔσται, χρηστὸς καὶ ἀγαθὸς καὶ ἀόργητος καὶ ἀληθής, καὶ μόνος ἀγαθός ἐστιν:
Nay, he was ever so and is and will be, kindly and good and free from wrath and true, and he alone is good.
Indeed, he always was this way, and is, and will be: kind, good, free from anger, and true. He alone is good.
Translator’s note. “He alone is good” recalls Jesus’ words in Mark 10:18: “No one is good except God alone.”
ἐννοήσας δὲ μεγάλην καὶ ἄφραστον ἔννοιαν ἀνεκοινώσατο μόνῳ τῷ παιδί.
And having formed a great and unspeakable design he communicated it to his Child alone.
And having conceived a great and inexpressible plan, he shared it with his Child alone.
Translator’s note. “Child” translates pais, which can mean either “child” or “servant.” Acts uses the same word of Jesus (Acts 3:13; 4:27, 30).
ἐν ὅσῳ μὲν οὖν κατεῖχεν ἐν μυστηρίῳ καὶ διετήρει τὴν σοφὴν αὐτοῦ βουλήν, ἀμελεῖν ἡμῶν καὶ ἀφροντιστεῖν ἐδόκει:
And so long as he kept it in a mystery and guarded his wise counsel, he seemed to neglect us and to be careless;
So as long as he kept it in mystery and guarded his wise purpose, he seemed to neglect us and not care about us.
ἐπεὶ δὲ ἀπεκάλυψε διὰ τοῦ ἀγαπητοῦ παιδὸς καὶ ἐφανέρωσε τὰ ἐξ ἀρχῆς ἡτοιμασμένα, πάνθ̓ ἅμα παρέσχεν ἡμῖν καὶ μετασχεῖν τῶν εὐεργεσιῶν αὐτοῦ καὶ ἰδεῖν καὶ νοῆσαι, ἃ τίς ἂν πώποτε προσεδόκησεν ἡμῶν;
but when he revealed it through his beloved Child, and manifested the things prepared from the beginning, he gave us all things at once, both to share in his benefits and to see and understand, and which of us would ever have expected these things?
But when he uncovered it through his beloved Child and made plain what had been prepared from the beginning, he gave us everything at once: to share in his benefits, and to see and understand things that none of us would ever have expected.
Chapter 9
Πάντ̓ οὖν ἤδη παῤ ἑαυτῷ σὺν τῷ παιδὶ οἰκονομηκώς, μέχρι μὲν τοῦ πρόσθεν χρόνου εἴασεν ἡμᾶς, ὡς ἐβουλόμεθα, ἀτάκτοις φοραῖς φέρεσθαι, ἡδοναῖς καὶ ἐπιθυμίαις ἀπαγομένους. οὐ πάντως ἐφηδόμενος τοῖς ἁμαρτήμασιν ἡμῶν, ἀλλ’ ἀνεχόμενος, οὐδὲ τῷ τότε τῆς ἀδικίας καιρῷ συνευδοκῶν, ἀλλὰ τὸν νῦν τῆς δικαιοσύνης δημιουργῶν, ἵνα ἐν τῷ τότε χρόνῳ ἐλεγχθέντες ἐκ τῶν ἰδίων ἔργων ἀνάξιοι ζωῆς νῦν ὑπὸ τῆς τοῦ θεοῦ χρηστότητος ἀξιωθῶμεν, καὶ τὸ καθ̓ ἑαυτοὺς φανερώσαντες ἀδύνατον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ τῇ δυνάμει τοῦ θεοῦ δυνατοὶ γενηθῶμεν.
The plan of SalvationHaving thus planned everything by himself with his Child he suffered us up to the former time to be borne along by unruly impulses as we willed, carried away by pleasures and lust. Not at all because he delighted in our sins, but in forbearance; not in approval of the time of iniquity which was then, but fashioning the time of righteousness which is now, that we, who at that time were proved by our own deeds to be unworthy of life, may now be granted it by the goodness of God, and that when we had made it plain that it was impossible for us by ourselves to enter into the kingdom of God, we might be made able by the power of God.
So, having already planned everything within himself together with his Child, God allowed us, until the recent past, to be swept along by disorderly impulses as we chose, carried away by pleasures and desires. This was not at all because he took delight in our sins, but because he bore with them. He did not approve of that former season of wrongdoing; he was preparing the present season of righteousness. His purpose was this: in that earlier time our own deeds proved us unworthy of life, so that now, by God’s goodness, we might be counted worthy of it. We showed that by ourselves we could not enter the kingdom of God, so that by the power of God we might be made able to.
Scripture: Romans 3:21-26
ἐπεὶ δὲ πεπλήρωτο μὲν ἡ ἡμετέρα ἀδικία καὶ τελείως πεφανέρωτο, ὅτι ὁ μισθὸς αὐτῆς κόλασις καὶ θάνατος προσεδοκᾶτο, ἦλθε δὲ ὁ καιρός, ὃν θεὸς προέθετο λοιπὸν φανερῶσαι τὴν ἑαυτοῦ χρηστότητα καὶ δύναμιν ʽὢ τῆς ὑπερβαλλούσης φιλανθρωπίας καὶ ἀγάπης τοῦ θεοὖ, οὐκ ἐμίσησεν ἡμᾶς οὐδὲ ἀπώσατο οὐδὲ ἐμνησικάκησεν, ἀλλὰ ἐμακροθύμησεν, ἠνέσχετο, ἐλεῶν αὐτὸς τὰς ἡμετέρας ἁμαρτίας ἀνεδέξατο, αὐτὸς τὸν ἴδιον υἱὸν ἀπέδοτο λύτρον ὑπὲρ ἡμῶν, τὸν ἅγιον ὑπὲρ ἀνόμων, τὸν ἄκακον ὑπὲρ τῶν κακῶν, τὸν δίκαιον ὑπὲρ τῶν ἀδίκων, τὸν ἄφθαρτον ὑπὲρ τῶν φθαρτῶν, τὸν ἀθάνατον ὑπὲρ τῶν θνητῶν.
⚑ Possible scanning error in the digital Greek (ʽὢ). Check it against the printed edition.
But when our iniquity was fulfilled and it had become fully manifest, that its reward of punishment and death waited for it, and the time came which God had appointed to manifest henceforth his kindliness and power (O the excellence of the kindness and the love of God!) he did not hate us nor reject us nor remember us for evil, but was long-suffering, endured us, himself in pity took our sin, himself gave his own Son as ransom for us, the Holy for the wicked, the innocent for the guilty, the just for the unjust, the incorruptible for the corruptible, the immortal for the mortal.
Our wrongdoing reached its full measure and was completely exposed, and it was clear that its wages, punishment and death, were to be expected. Then the time came that God had set beforehand to reveal his kindness and power from then on. Oh, the surpassing kindness and love of God! He did not hate us, or push us away, or hold our wrongs against us. He was patient and put up with us. In mercy he himself took our sins upon himself. He himself gave his own Son as a ransom for us: the holy one for the lawless, the innocent for the evil, the righteous for the unrighteous, the incorruptible for the corruptible, the immortal for the mortal.
Translator’s note. Several phrases echo the New Testament: “wages” and death (Romans 6:23), Christ as a “ransom” (Mark 10:45), and “the righteous for the unrighteous” (1 Peter 3:18). “Took our sins upon himself” recalls Isaiah 53 and 1 Peter 2:24, though the Greek verb here (anedexato) differs from the one Peter uses.
Scripture: 1 Timothy 2:6
τί γὰρ ἄλλο τὰς ἁμαρτίας ἡμῶν ἠδυνήθη καλύψαι ἢ ἐκείνου δικαιοσύνη;
For what else could cover our sins but his righteousness?
For what else could cover our sins except his righteousness?
ἐν τίνι δικαιωθῆναι δυνατὸν τοὺς ἀνόμους ἡμᾶς καὶ ἀσεβεῖς ἢ ἐν μόνῳ τῷ υἱῷ τοῦ θεοῦ;
In whom was it possible for us, in our wickedness and impiety, to be made just, except in the son of God alone?
In whom could we, lawless and godless as we were, be made righteous, if not in the Son of God alone?
ὢ τῆς γλυκείας ἀνταλλαγῆς, ὢ τῆς ἀνεξιχνιάστου δημιουργίας, ὢ τῶν ἀπροσδοκήτων εὐεργεσιῶν: ἵνα ἀνομία μὲν πολλῶν ἐν δικαίῳ ἑνὶ κρυβῇ, δικαιοσύνη δὲ ἑνὸς πολλοὺς ἀνόμους δικαιώσῃ.
O the sweet exchange, O the inscrutable creation, O the unexpected benefits, that the wickedness of many should be concealed in the one righteous, and the righteousness of the one should make righteous many wicked!
O sweet exchange! O unsearchable working of God! O blessings beyond all expectation! The lawlessness of many is hidden in one righteous man, and the righteousness of one makes many lawless people righteous.
Translator’s note. “Makes righteous” and “righteousness” translate words from the same Greek root (dikaioō, dikaiosynē) that Paul uses, often rendered “justify” and “justification.” The contrast of “the one” and “the many” recalls Romans 5:19.
ἐλέγξας οὖν ἐν μὲν τῷ πρόσθεν χρόνῳ τὸ ἀδύνατον τῆς ἡμετέρας φύσεως εἰς τὸ τυχεῖν ζωῆς, νῦν δὲ τὸν σωτῆρα δείξας δυνατὸν σώζειν καὶ τὰ ἀδύνατα, ἐξ ἀμφοτέρων ἐβουλήθη πιστεύειν ἡμᾶς τῇ χρηστότητι αὐτοῦ, αὐτὸν ἡγεῖσθαι τροφέα, πατέρα, διδάσκαλον, σύμβουλον, ἰατρόν, νοῦν, φῶς, τιμήν, δόξαν, ἰσχύν, ζωήν, περὶ ἐνδύσεως καὶ τροφῆς μὴ μεριμνᾶν.
Having convinced us then of the inability of our nature to attain life in time past, and now having shown the Saviour who is able to save, even where it was impossible, it was his will for both reasons that we should believe on his goodness, and regard him as nurse, father, teacher, counsellor, physician, mind, light, honour, glory, strength, life, and to have no care for clothing and food.
In the earlier time, then, God showed that our nature was unable to obtain life. Now he has shown a Savior who is able to save even what could not be saved. By both means he wanted us to trust his goodness, and to look on him as our provider, father, teacher, counselor, physician, mind, light, honor, glory, strength and life, and not to worry about clothing and food.
Translator’s note. “Not to worry about clothing and food” echoes Jesus’ teaching in Matthew 6:25–31.
Scripture: Matthew 6:25-31
Chapter 10
Ταύτην καὶ σὺ τὴν πίστιν ἐὰν ποθήσῃς, καὶ λάβῃς πρῶτον μὲν ἐπίγνωσιν πατρός...
The benefits of conversionIf you also desire this faith, and receive first complete knowledge of the Father
If you too long for this faith, and receive first of all full knowledge of the Father ...
Translator’s note. The sentence seems to break off here, and most editors think some words have dropped out of the text at this point.
ὁ γὰρ θεὸς τοὺς ἀνθρώπους ἠγάπησε, δἰ οὓς ἐποίησε τὸν κόσμον, οἷς ὑπέταξε πάντα τὰ ἐν τῇ γῇ, οἷς λόγον ἔδωκεν, οἷς νοῦν, οἷς μόνοις ἄνω πρὸς αὐτὸν ὁρᾶν ἐπέτρεψεν, οὓς ἐκ τῆς ἰδίας εἰκόνος ἔπλασε, πρὸς οὓς ἀπέστειλε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ, οἷς τὴν ἐν οὐρανῷ βασιλείαν ἐπηγγείλατο, καὶ δώσει τοῖς ἀγαπήσασιν αὐτόν.
For God loved mankind for whose sake he made the world, to whom he subjected all things which are in the earth, to whom he gave reason, to whom he gave mind, on whom alone he enjoined that they should look upward to him, whom he made in his own image, to whom he sent his only-begotten Son, to whom he promised the kingdom in heaven,—and he will give it to them who loved him.
For God loved human beings. For their sake he made the world, and he put everything on the earth under their rule. He gave them reason and mind. Only them did he allow to look up to him. He formed them after his own image. To them he sent his only-begotten Son. To them he promised the kingdom in heaven, and he will give it to those who have loved him.
Translator’s note. Compare Genesis 1:26–28 (made in God’s image and given rule over the earth) and John 3:16 (God’s love and the sending of his only Son).
ἐπιγνοὺς δὲ τίνος οἴει πληρωθήσεσθαι χαρᾶς; ἢ πῶς ἀγαπήσεις τὸ οὕτως προαγαπήσαντά σε;
And when you have this full knowledge, with that joy do you think that you will be filled, or how greatly will you love him who thus first loved you?
And when you have come to know him, what joy do you think will fill you? And how greatly will you love him who first loved you so?
Translator’s note. “Who first loved you” recalls 1 John 4:19: “We love because he first loved us.”
ἀγαπήσας δὲ μιμη τὴς ἔσῃ αὐτοῦ τῆς χρηστότητος. καὶ μὴ θαυμάσῃ εἰ δύναται μιμητὴς ἄνθρωπος γενέσθαι θεοῦ δύναται θέλοντος αὐτοῦ.
But by your love you will imitate the example of his goodness. And do not wonder that it is possible for man to be the imitator of God; it is possible when he will.
And when you love him, you will be an imitator of his goodness. Do not be surprised that a human being can become an imitator of God. He can, if God wills it.
Translator’s note. On imitating God, compare Ephesians 5:1: “Be imitators of God, as beloved children.”
οὐ γὰρ τὸ καταδυν̔??ʼ στεύειν τῶν πλησίον οὐδὲ τὸ πλέον ἔχειν βούλεσθ̔??ʼ τῶν ἀσθενεστέρων οὐδὲ τὸ πλουτεῖν καὶ βιάζεσθἁ??ʼ τοὺς ὑποδεεστέρους εὐδαιμονεῖν ἐστιν, οὐδὲ ἐν τούτοις δύναταί τις μιμήσασθαι θεόν, ἀλλὰ ταῦτα ἐκτὸς τῆς ἐκείνου μεγαλειότητος.
⚑ Possible scanning error in the digital Greek (καταδυν̔??ʼ, βούλεσθ̔??ʼ, βιάζεσθἁ??ʼ). Check it against the printed edition.
For happiness consists not in domination over neighbours, nor in wishing to have more than the weak, nor in wealth, and power to compel those who are poorer, nor can anyone be an imitator of God in doing these things, but these things are outside his majesty.
For happiness does not lie in lording it over one’s neighbors, or in wanting to have more than weaker people, or in being rich and oppressing those who have less. No one can imitate God in these things; they lie outside his greatness.
ἀλλ’ ὅστις τὸ τοῦ πλησίον ἀναδέχεται βάρος, ὃς ἐν ᾧ κρείσσων ἐστὶν ἕτερον τὸν ἐλαττούμενον εὐεργετεῖν ἐθέλει, ὃς ἃ παρὰ τοῦ θεοῦ λαβὼν ἔχει, ταῦτα τοῖς ἐπιδεομένοις χορηγῶν θεὸς γίνεται τῶν λαμβανόντων, οὗτος μιμητής ἐστι θεοῦ.
But whoever takes up the burden of his neighbour, and wishes to help another, who is worse off in that in which he is the stronger, and by ministering to those in need the things which he has received and holds from God becomes a god to those who receive them,—this man is an imitator of God.
But whoever takes on his neighbor’s burden, whoever is willing to do good to someone who is worse off in the very thing in which he himself is better off, and whoever gives to those in need what he has received from God, and so becomes a god to those who receive it, this man is an imitator of God.
Translator’s note. “Becomes a god to those who receive it” is a bold phrase. It seems to mean that he acts toward them as God does, as the one who provides for them.
τότε θεάσῃ τυγχάνων ἐπὶ γῆς, ὅτι θεὸς ἐν οὐρανοῖς πολιτεύεται, τότε μυστήρια θεοῦ λαλεῖν ἄρξῃ, τότε τοὺς κολαζομένους ἐπὶ τῷ μὴ θέλειν ἀρνήσασθαι θεὸν καὶ ἀγαπήσεις καὶ θαυμάσεις: τότε τῆς ἀπάτης τοῦ κόσμου καὶ τῆς πλάνης καταγνώσῃ, ὅταν τὸ ἀληθῶς ἐν οὐρανῷ ζῆν ἐπιγνῷς, ὅταν τοῦ δοκοῦντος ἐνθάδε θανάτου καταφρονήσῃς, ὅταν τὸν ὄντως θάνατον φοβηθῇς, ὃς φυλάσσεται τοῖς κατακριθησομένοις εἰς τὸ πῦρ τὸ αἰώνιον, ὃ τοὺς παραδοθέντας αὐτῷ μέχρι τέλους κολάσει.
Then, though your lot be placed on earth you will see that God lives in heaven, then you will begin to speak of the mysteries of God, then you will both love and admire those who are being punished because they will not deny God, then you will condemn the deceit and error of the world, when you know what is the true life of heaven, when you despise the apparent death of this world, when you fear the death which is real, which is kept for those that shall be condemned to the everlasting fire, which shall punish up to the end those that were delivered to it.
Then, while you are still on earth, you will see that God rules in heaven. Then you will begin to speak the mysteries of God. Then you will love and admire those who are being punished because they refuse to deny God. Then you will condemn the deceit and error of the world. This will happen when you come to know what it is to truly live in heaven, when you despise the death that only seems to be death here, and when you fear the real death. That death is kept for those who will be condemned to the eternal fire, which will punish to the very end those handed over to it.
τότε τοὺς ὑπομένοντας ὑπὲρ δικαιοσύνης θαυμάσεις τὸ πῦρ τὸ πρόσκαιρον καὶ μακαρίσεις, ὅταν ἐκεῖνο τὸ πῦρ ἐπιγνῷς.
8. Then you will marvel at those who endure for the sake of righteousness the fire which is for a season, and you will count them blessed when you know that other fire.
Then you will marvel at those who, for the sake of righteousness, endure the fire that lasts only for a time, and you will call them blessed, when you come to know that other fire.
Chapter 11
Οὐ ξένα ὁμιλῶ οὐδὲ παραλόγως ζητῶ, ἀλλὰ ἀποστόλων γενόμενος μαθητὴς γίνομαι διδάσκαλος ἐθνῶν: τὰ παραδοθέντα ἀξίως ὑπηρετῶ γινομένοις ἀληθείας μαθηταῖς.
ConclusionMy speech is not strange, nor my inquiry unreasonable, but as a disciple of apostles I am becoming a teacher of the heathen. I administer worthily that which has been handed down to those who are becoming disciples of the truth.
I am not speaking of strange things, nor is my search unreasonable. Having become a disciple of apostles, I am now becoming a teacher of the nations. To those who are becoming disciples of the truth, I faithfully pass on what has been handed down.
Translator’s note. “A disciple of apostles” may mean personal contact with apostles, or simply that the writer follows their teaching.
τίς γὰρ ὀρθῶς διδαχθεὶς καὶ λόγῳ προσφιλὴς γενηθεὶς οὐκ ἐπιζητεῖ σαφῶς μαθεῖν τὰ διὰ λόγου δειχθέντα φανερῶς μαθηταῖς, οἷς ἐφανέρωσεν ὁ λόγος φανείς, παρρησίᾳ λαλῶν, ὑπὸ ἀπίστων μὴ νοούμενος, μαθηταῖς δὲ διηγούμενος, οἳ πιστοὶ λογισθέντες ὑπ’ αὐτοῦ ἔγνωσαν πατρὸς μυστήρια;
For who that has been properly taught, and has become a lover of the word does not seek to learn plainly the things which have been clearly shown by the word to disciples, to whom the Word appeared and revealed them, speaking boldly, not being perceived by the unbelieving, but relating them to disciples, who were held by him to be faithful and gained knowledge of the mysteries of the Father?
For who that has been rightly taught and has come to love the Word does not seek to learn plainly what the Word openly showed to the disciples? The Word appeared and made it known to them, speaking boldly. Unbelievers did not understand him, but he explained it to the disciples. He counted them faithful, and they came to know the mysteries of the Father.
οὗ χάριν ἀπέστειλε λόγον, ἵνα κόσμῳ φανῇ, ὃς ὑπὸ λαοῦ ἀτιμασθείς, διὰ ἀποστόλων κηρυχθείς, ὑπὸ ἐθνῶν ἐπιστεύθη.
And for his sake he sent the Word to appear to the world, who was dishonoured by the chosen people, was preached by apostles, was believed by the heathen.
For this reason he sent the Word, to appear to the world. He was dishonored by his people, preached by the apostles, and believed by the nations.
Translator’s note. “His people” means Israel. The pattern of the last three phrases recalls the early hymn in 1 Timothy 3:16 (“preached among the nations, believed on in the world”).
οὗτος ὁ ἀπ’ ἀρχῆς, ὁ καινὸς φανεὶς καὶ παλαιὸς εὑρεθεὶς καὶ πάντοτε νέος ἐν ἁγίων καρδίαις γεννώμενος.
He was from the beginning, and appeared new, and was proved to be old, and is ever young, as he is born in the hearts of the saints.
This is the one who was from the beginning, who appeared new yet was found to be old, and who is always young, born ever anew in the hearts of the saints.
οὗτος ὁ ἀεί, ὁ σήμερον υἱὸς λογισθείς, δἰ οὗ πλουτίζεται ἡ ἐκκλησία καὶ χάρις ἁπλουμένη ἐν ἁγίοις πληθύνεται, παρέχουσα νοῦν, φανεροῦσα μυστήρια, διαγγέλλουσα καιρούς, χαίρουσα ἐπὶ πιστοῖς, ἐπιζητοῦσι δωρουμένη, οἷς ὅρκια πίστεως οὐ θραύεται οὐδὲ ὅρια πατέρων παρορίζεται.
He is the eternal one, who to-day is accounted a Son, through whom the Church is enriched, and grace is unfolded and multiplied among the saints, who confers understanding, manifests mysteries, announces seasons, rejoices in the faithful, is given to them that seek, that is, to those by whom the pledges of faith are not broken, nor the decrees of the Fathers transgressed.
This is the one who is forever, who today is counted a Son. Through him the Church is enriched, and grace is spread out and multiplied among the saints. This grace gives understanding, reveals mysteries, proclaims the times, rejoices over the faithful, and gives gifts to those who seek, that is, to those who do not break the pledges of faith or overstep the boundaries set by the fathers.
Translator’s note. “Today... a Son” likely echoes Psalm 2:7 (“You are my Son; today I have begotten you”). “Boundaries set by the fathers” echoes Proverbs 22:28 (“Do not move the ancient landmark that your fathers set”).
εἶτα φόβος νόμου ᾅδεται, καὶ προφητῶν χάρις γινώσκεται, καὶ εὐαγγελίων πίστις ἵδρυται, καὶ ἀποστόλων παράδοσις φυλάσσεται, καὶ ἐκκλησίας χάρις σκιρτᾷ.
Then is the fear of the Law sung, and the grace of the Prophets known, the faith of the Gospels is established, and the tradition of apostles is guarded, and the grace of the Church exults.
Then the fear of the Law is sung, the grace of the Prophets is recognized, the faith of the Gospels is established, the tradition of the apostles is kept, and the grace of the Church leaps for joy.
ἣν χάριν μὴ λυπῶν ἐπιγνώσῃ, ἃ λόγος ὁμιλεῖ δἰ ὧν βούλεται, ὅτε θέλει.
And if you do not grieve this grace you will understand what the word says through the agents of his choice, when he will.
If you do not grieve this grace, you will understand what the Word speaks, through those he chooses, whenever he wishes.
Translator’s note. “Grieve this grace” may echo Ephesians 4:30 (“Do not grieve the Holy Spirit of God”).
ὅσα γὰρ θελήματι τοῦ κελεύοντος λόγου ἐκινήθημεν ἐξειπεῖν μετὰ πόνου, ἐξ ἀγάπης τῶν ἀποκαλυφθέντων ἡμῖν γινόμεθα ὑμῖν κοινωνοί.
For in all things which we were moved by the will of him who commands us to speak with pain, we become sharers with you through love of the things revealed to us.
For whatever we were moved to say, with effort, by the will of the Word who commands, we share with you out of love for the things revealed to us.
Chapter 12
Οἷς ἐντυχόντες καὶ ἀκούσαντες μετὰ σπουδῆς εἴσεσθε, ὅσα παρέχει ὁ θεὸς τοῖς ἀγαπῶσιν ὀρθῶς, οἱ γενόμενοι παράδεισος τρυφῆς, πάγκαρπον ξύλον εὐθαλοῦν ἀνατείλαντες ἐν ἑαυτοῖς, ποικίλοις καρποῖς κεκοσμημένοι.
If you consider and listen with zeal to these truths you will know what things God bestows on those that love him rightly, who are become a Paradise of delight, raising up in themselves a fertile tree with all manner of fruits, and are adorned with divers fruits.
When you read and listen to these things with eagerness, you will know what God gives to those who love him rightly. They become a paradise of delight. They cause a fruitful, flourishing tree of every kind of fruit to grow up within themselves, and they are adorned with many kinds of fruit.
Translator’s note. “Paradise of delight” is the Greek Old Testament’s name for the garden of Eden (for example Genesis 3:23).
ἐν γὰρ τούτῳ τῷ χωρίῳ ξύλον γνώσεως καὶ ξύλον ζωῆς πεφύτευται: ἀλλ’ οὐ τὸ τῆς γνώσεως ἀναιρεῖ, ἀλλ’ ἡ παρακοὴ ἀναιρεῖ.
For in this garden has been planted the tree of knowledge and the tree of life, but the tree of knowledge does not kill, but disobedience kills.
For in this garden a tree of knowledge and a tree of life have been planted. But it is not the tree of knowledge that destroys. Disobedience destroys.
Scripture: Genesis 2:9
οὐδὲ γὰρ ἄσημα τὰ γεγραμμένα, ὡς θεὸς ἀπ’ ἀρχῆς ξύλον γνώσεως καὶ ξύλον ζωῆς ἐν μέσῳ παραδείσου ἐφύτευσε, διὰ γνώσεως ζωὴν ἐπιδεικνύς: ᾗ μὴ καθαρῶς χρησάμενοι οἱ ἀπ’ ἀρχῆς πλάνῃ τοῦ ὄφεως γεγύμνωνται.
For that which was written is quite plain, that God in the beginning planted a tree of knowledge and a tree of life in the midst of Paradise, and showed that life is through knowledge. But those who did not use it in purity were in the beginning deprived of it by the deceit of the serpent;
For what is written is not without meaning: that from the beginning God planted a tree of knowledge and a tree of life in the middle of paradise, showing that life comes through knowledge. Those at the beginning did not use this knowledge purely, and they were stripped bare by the serpent’s deceit.
Translator’s note. “Stripped bare” alludes to Adam and Eve finding they were naked after the fall (Genesis 3:7).
οὐδὲ γὰρ ζωὴ ἄνευ γνώσεως οὐδὲ γνῶσις ἀσφαλὴς ἄνευ ζωῆς ἀληθοῦς: διὸ πλησίον ἑκάτερον πεφύτευται.
for neither is there life without knowledge, nor sound knowledge without true life; wherefore both are planted together.
For there is no life without knowledge, and no safe knowledge without true life. That is why the two trees were planted close together.
ἣν δύναμιν ἐνιδὼν ὁ ἀπόστολος τήν τε ἄνευ ἀληθείας προστάγματος εἰς ζωὴν ἀσκουμένην γνῶσιν μεμφόμενος λέγει: Ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.
And when the apostle saw the force of this, he blamed the knowledge which is exercised apart from the truth of the injunction which leads to life and said; Knowledge puffeth up, but love edifieth.
The apostle saw the force of this. So he found fault with knowledge that is pursued without the truth of the commandment that leads to life, and he says: “Knowledge puffs up, but love builds up.”
Translator’s note. The quotation is from 1 Corinthians 8:1. The Greek phrase before it is compressed. “That leads to life” may go with “the commandment” (as here) or with “knowledge pursued.”
ὁ γὰρ νομίζων εἰδέναι τι ἄνευ γνώσεως ἀληθοῦς καὶ μαρτυρουμένης ὑπὸ τῆς ζωῆς οὐκ ἔγνω, ὑπὸ τοῦ ὄφεως πλανᾶται, μὴ ἀγαπήσας τὸ ζῆν. ὁ δὲ μετὰ φόβου ἐπιγνοὺς καὶ ζωὴν ἐπιζητῶν ἐπ’ ἐλπίδι φυτεύει, καρπὸν προσδοκῶν.
For he who thinks that he knows anything without knowledge which is true and testified to by life, does not know, but is deceived by the serpent, not loving life. But he who has full knowledge with fear and seeks after life plants in hope, looking for fruit.
Anyone who thinks he knows something without true knowledge, knowledge that life bears witness to, does not really know. He is deceived by the serpent, because he has not loved life. But the one who has come to know with fear, and who seeks life, plants in hope and looks for fruit.
Translator’s note. The first sentence echoes 1 Corinthians 8:2: “If anyone imagines that he knows something, he does not yet know as he ought to know.”
ἤτω σοὶ καρδία γνῶσις, ζωὴ δὲ λόγος ἀληθής, χωρούμενος.
Let your heart be knowledge, and your life the true and comprehended word.
Let your heart be knowledge, and let your life be the true Word, received into you.
Translator’s note. The last Greek word (chōroumenos) means “being made room for,” “taken in,” or “grasped.” The sense is slightly uncertain.
οὗ ξύλον φέρων καὶ καρπὸν αἱρῶν τρυγήσεις ἀεὶ τὰ παρὰ θεῷ ποθούμενα, ὧν ὄφις οὐχ ἅπτεται οὐδὲ πλάνη συγχρωτίζεται: οὐδὲ Εὔα φθείρεται, ἀλλὰ παρθένος πιστεύεται:
And if you bear the tree of this and pluck its fruit you will ever enjoy that which is desired by God, which the serpent does not touch, and deceit does not infect, and Eve is not corrupted but a virgin is trusted,
If you bear its tree and pick its fruit, you will always gather what is desired in God’s presence. The serpent does not touch it, and deceit does not mingle with it. Eve is not corrupted, but a virgin is trusted.
Translator’s note. The meaning is obscure. “A virgin” is set against Eve and may mean Mary or the Church. Compare 2 Corinthians 11:2-3, where Paul wants to present the church as a pure virgin and fears it may be deceived as the serpent deceived Eve.
καὶ σωτήριον δείκνυται, καὶ ἀπόστολοι συνετίζονται, καὶ τὸ κυρίου πάσχα προέρχεται, καὶ καιροὶ συνάγονται καὶ μετὰ κόσμου ἁρμόζονται, καὶ διδάσκων ἁγίους ὁ λόγος εὐφραίνεται, δἰ οὗ πατὴρ δοξάζεται: ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν.
and salvation is set forth, and apostles are given understanding, and the Passover of the Lord advances, and the seasons are brought together, and are harmonised with the world, and the Word teaches the saints and rejoices, and through it the Father is glorified; to whom be glory for ever, Amen.
Salvation is shown forth, the apostles are given understanding, and the Lord’s Passover goes forward. The seasons are gathered together and set in harmony with the world. The Word rejoices as he teaches the saints, and through him the Father is glorified. To him be glory forever. Amen.
Sources. Greek text: Kirsopp Lake’s edition (Loeb Classical Library, 1913), digitized by the Perseus Project and the First Thousand Years of Greek project (CC BY-SA 4.0). English (Lake): Kirsopp Lake’s translation (1913), from the Perseus Digital Library. Modern English: prepared for SermonIndex with AI, working from the Greek with Lake’s English as a cross-check, then checked in a second AI pass, and released under CC BY-SA 4.0. Where our wording departs from Lake’s, a translator’s note says so.
⚑ Greek flags mark places where the digital Greek looks like a typing or scanning error. Scripture lines list the Bible passages in Lake’s apparatus and link to the BSB. They are read from the printed apparatus by machine, and a reference is shown only when the verse’s wording matches the passage, so some real parallels are left out. Please report any error.