Acts of John (Brepols Library of Christian Sources: Patristic and Medieval Texts with English Translations, 7) (English and Ancient Greek Edition) [Bilingual ed.] 9782503600161, 2503600166

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Brepols Library of Christian Sources Patristic and Medieval Texts with English Translations The cry ‘ad fontes!’ has been a constant among theologians of every variety since the mid-twentieth century. This is no simple process. Each generation needs to engage with the ancient and medieval sources afresh in a great act of cultural, intellectual, and linguistic translation. More than reproducing an historical artefact or transferring it into a new linguistic code, it requires engaging in a dialogue with the text. One dialogical pole is to acknowledge the inherited text’s distance from us by reading it in its original language, the other is to explore what it says within our world and language. Here the facing-pages of text and translation express this. These editions respect the original context by providing the best currently available Greek or Latin text, while the task of stating what it says today is found alongside it in the translation and in the notes and commentaries. The process testifies to the living nature of these texts within traditions. Each volume represents our generation’s attempt to restate the source in our language, cognisant that English is now the most widely used language among theologians either as their first language or their adopted language for scholarly communication.

Brepols Library of Christian Sources Patristic and Medieval Texts with English Translations

7 EDITORIAL BOARD Professor Thomas O’Loughlin, Director Dr Andreas Andreopoulos Professor Lewis Ayres Dr Lavinia Cerioni Professor Hugh Houghton Professor Doug Lee Professor Joseph Lössl Dr Elena Narinskaya Dr Sara Parks

Acts of John

Translated by Joey McCollum and Brent Niedergall with the assistance of Derek G. T. DeMars, Bobby Howell, and Stephen M. Young

F

Cover image: Ebstorfer Mappa mundi © Kloster Ebstorf. Used with permission. © 2022, Brepols Publishers n.v., Turnhout, Belgium. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior permission of the publisher. D/2022/0095/153 ISBN 978-2-503-60016-1 eISBN 978-2-503-60017-8 ISSN 2736-6901 e-ISSN 2736-691X DOI 10.1484/M.BLCS-EB.5.128870 Printed in the EU on acid-free paper.

Table of Contents

Abbreviations7 Introduction9 Date9 Authorship9 Contents9 Interpretation and Exegesis 13 Translation15 Acknowledgements17 Text and Translation

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Bibliography103 Index105 Scripture105 Subjects108 Persons Mentioned in the Text 109 Ancient and Modern Authors 110

Abbreviations

CCA ECA JTS LSJ MSJ NTS SBLMS VC

Corpus Christianorum Series Apocryphorum Early Christian Apocrypha Journal of Theological Studies Liddell, Henry George, Robert Scott, and Henry Stuart Jones. A GreekEnglish Lexicon. 9th ed. with revised supplement. Oxford: Clarendon, 1996. Master’s Seminary Journal New Testament Studies Society of Biblical Literature Monograph Series Vigiliae Christianae

Introduction

Date The Acts of John is a second or third-century work belonging to the genre of apocryphal acts narratives. It was most likely composed of “floating” traditions from multiple sources of varying levels of orthodoxy.1 Thus, it comes as no surprise that both Eusebius (Hist. eccl. 3.25.6–7) and Augustine (Ep. 237) labeled the work heretical.2 While these patristic references allow us to place the composition of the work no later than the fourth century, there are few clues that allow us to date it with any further precision. A reference to the third Temple of Artemis suffering damage or destruction (c. 42) is, unfortunately, of little help, because the date of the temple’s final destruction is unknown.

Authorship Only the ninth-century patriarch of Constantinople, Photius, ventured to attribute the work to an author. His claim was that one Leucius Charinus, a name also associated with several other apocryphal acts narratives, composed the book.3 According to Epiphanius, Leucius Charinus was a follower of the apostle John (Adv. haer. 51.427), but whether he actually wrote the Acts of John is purely conjecture.

Contents Ascertaining the original text of the Acts of John is no easy task. An early description in the Stichometry of Nicephorus measured its length at 2500 stichoi, the approximate length of the Gospel of Matthew.4 Unfortunately, the textual tradition of the Acts of John has seen numerous interpolations and redactions of entire passages, so even verifying the length of the work is out of reach. The chapters that have survived are not preserved entirely in any one manuscript, so scholars have had their work cut out for them sorting out all of the material.



1 2 3 4

Elliott 1993, 306. Elliott, 303. Meeks 2016. Elliott, 303.

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in tro ducti o n

In this translation, we follow the reconstruction from the critical text of Junod and Kaestli (1983). A brief overview of the contents can be found in Table 1 below. Table 1: Overview of the extant contents of the Acts of John, following the critical reconstruction of Junod and Kaestli (1983). The common sigla for the manuscripts of the Acts of John are used in the “Primary witnesses” column; more detailed descriptions of the manuscripts can be found in Junod and Kaestli (1–107) and Elliott (303–06, 310–11). The chapter numbers are those of Junod and Kaestli.

Chapters

Primary witnesses

Description

18–36

R, Z, and parts of H

87–105

C

37–55

R, Z, and parts of H

56–57

L and S

John raises Lycomedes and Cleopatra; the portrait of John; the healing in the theater John’s recollections of the polymorphous nature of Jesus; the Hymn of Christ; the vision of the cross Showdown at the Temple of Artemis; resurrection of the priest of Artemis; murder and resurrection in the countryside; departure from Ephesus to Smyrna Exorcism of the sons of Antipatros

58–86

R, Z, and parts of H, O, M, and the Latin version of the Virtutes Iohannis

Return to Ephesus; the well-behaved bedbugs

106–15

Three Greek recensions and several ancient-language translations

Drusiana and Callimachus; John’s farewell address and departure (also called the Metastasis)

Even the text as reconstructed above is fragmentary, with multiple gaps separating the sections. The original beginning (preceding what is c. 18 in Bonnet’s numbering) is likely lost to history, and the chapters numbered 1–17 by Bonnet are now deemed to be secondary.5 The pericope of the healing in the theater has been truncated at c. 36, and the subsequent story detailing the conversion of Andronicus is missing, as are the introduction of Andronicus’ wife Drusiana and the stories of her resurrection and conversion between cc. 36 and 87. A gap is also present between c. 105 and c. 37, which Junod and Kaestli suspect contained many lost pericopes. The only Greek manuscript extant at c. 105 (C)

5 Elliott, 304.

i nt ro d u ct i o n

concludes with a doxology, as its text ends here. Other gaps surely included stories of John’s travels before he met Antipatros (between c. 55 and c. 56) and his travels to Smyrna and the surrounding cities (between c. 57 and c. 58). Based on the incipit of c. 58, this gap also included a trip to Laodicea. Several other isolated accounts can be found in the tradition of the Acts of John, but these are believed to be later accretions to the text (and as such are not translated here). In one part of the tradition (manuscript Q), the story of John and the partridge takes the place of the story concerning the sons of Antipatros (cc. 56–57); while many editors prefer the former pericope, Junod and Kaestli consider the latter to be original (25, 145–58), and Elliott (326–27) prints both. Three other pericopes, which detail John’s intercession for a priest ensnared in sin, John’s turning hay to gold, and John’s encounter with the devil in the form of a soldier, are only fully preserved in a fifteenth-century Irish manuscript, but Junod and Kaestli note that the fourth-century Oxyrhynchus Papyrus 850 appears to attest to some early form of the first and third of these pericopes (109–36). It is debated whether the sections showing a more Valentinian Gnostic or docetic influence (specifically, the sections in cc. 87–105 preserved in manuscript C) were interpolated, or if they were original to the work. As we discuss in more detail in the next section, traces of Valentinian theology may be identified outside of cc. 87–105, so the hypothesis of the originality of these chapters may be viable. In any event, Junod and Kaestli retain these chapters in their critical text, so we have translated them here. Due to discrepancies in the textual tradition and in editors’ judgment, the chapter numbering of the Acts of John has accumulated discrepancies of its own from edition to edition. For the convenience of the reader, we detail the differences between major editions in Table 2 below.6



6 The editors wish to acknowledge that they are aware of Richard Pervo’s 2001 criminal charges and subsequent conviction for possessing and distributing child pornography. We unequivocally condemn this behavior and wish to clarify that Pervo’s work is cited where necessary because it is the most recent English translation of the Acts of John of which we are aware.

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89a (Unnumbered, included in note after 55) – 87–105

106a 111a

89a (56*–57*)

106a 111a

– 87–105

– 36b

– 37a

1–17 37a

56–57 Keep numbering of 87–105, but relocate after 36 106a 110b

88b –

Junod and Kaestli, 1983

Bonnet, 1898 James, 1924

56B–57B Keep numbering of 87–105, but relocate after 36 86b 111a

88b 56A–57A

– 36b

Elliott, 1993

56–57 Keep numbering of 87–105, but relocate after 36 106a 110b

– (Unnumbered, included in note after 36) 88b –

Pervo, 2015

Table 2: Chapter numbering differences across editions of the Acts of John. Since most editions since Bonnet have used his chapter numbering as a basis, the rows are keyed to chapter numbers in his sequence. Specifically, the first row for cc. 56–57 corresponds to the pericope of John and the partridge, while the second row corresponds to the pericope of the sons of Antipatros. A dash indicates that a given edition lacks the chapters in question. The 1880 edition of Zahn is not included, as it does not number the chapters of the Acts of John. The present translation follows the numbering of Junod and Kaestli’s 1983 edition.

12 in tro ducti o n

Interpretation and Exegesis

The Acts of John features many citations and allusions to texts from the Old Testament and Gospels, as well as several potential references to New Testament epistles and deuterocanonical texts. (For convenience, we have highlighted all suspected allusions and citations in our footnotes.) Through its interpretation of these scriptures and through its own narrative, the Acts of John offers a window into early Christian belief and practice. Some the practices and beliefs expressed in the Acts of John would later wane in popularity. Fasting is described as an act representative of spiritual maturity (c. 29) and Christian community (c. 84). On multiple occasions, the protagonists of the narrative exemplify the virtues of celibacy, even within marriage (see cc. 34, 68, and 113). In general, the author of the Acts of John holds a low view of the body, associating it with corruptibility and death (cc. 29, 35, 77, 84), and a high view of the spirit, praising those who endure physical hardship in faith and deny earthly “obstacles,” including children and parents (cc. 34, 68–69). These general beliefs occasionally venture into the territory of unorthodox theology. A docetic view of Christ (i.e., that his physical nature was not real, but merely apparent) is clearly expressed throughout cc. 87–105 (the section preserved exclusively in manuscript C), and in connection with this view, we see a strong emphasis on the polymorphism of Christ in the same section.7 The theology of cc. 94–104 has been connected with Gnosticism, and more specifically with Valentinian Gnosticism.8 We find an explicit mention of the Ogdoad and potential references to specific Aeons, as well as the Valentinian concept of the cross as a limit (ὅρος) separating upper and lower realms of existence and the rejection of Jesus’ physical suffering common to Gnostic literature. In light of the content of this section, the very setting of John’s revelation concerning the cross takes on the character of a Gnostic initiation. Yet while the rest of the Acts of John seems to assume a far more orthodox theology than cc. 87–105, there are a few places in the main text where traces of docetic and Valentinian ideas may also be found. Polymorphy is again attributed to Christ in c. 82, and even to Satan in c. 70. The condemnation of Fortunatus in c. 84 also uses terminology strongly reminiscent of Valentinian theology (for more detail, see our notes in that chapter).9



7 For more on this subject, see Foster 2007 and Lalleman 1995. 8 Junod and Kaestli, 589–632; for more on these subjects, see Pagels 1979, Brakke 2010, and especially Pagels 1973. 9 For an overview of similar Gnostic ideas found throughout the Acts of John and a discussion on how the entirety of the Acts of John might be read through a Gnostic lens, see Luttikhuizen 1995.

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in te r p r e tati o n an d e x eg e s i s

In addition to serving as the focal point of docetic and Gnostic influence in the Acts of John, the narrative in cc. 87–105 (which consists of John recollecting his experiences as a disciple of Jesus) also offers the greatest insight into the author or redactor’s (re)interpretations of the canonical writings. First, as Bauckham (2006) has noted, the Acts of John is one of the earliest surviving writings to associate John the beloved disciple with John the son of Zebedee explicitly (463–64). This identification is made between two separate recollections in cc. 88–89. The account of Jesus’ transfiguration in c. 90 adds several details to its parallels in the Synoptic Gospels so as to advance a polymorphic Christology, but one relatively mundane point it stops to note is potentially much richer exegetically: John catches a glimpse of the divine Jesus, but only with his eyes to Jesus’ back. This appears to be an allusion to Moses’ experience of seeing God (though not face-to-face) on Mount Sinai in Exod 33:23. If this is indeed the case, then it would furnish a critical interpretive distinction between the transfiguration account in the Acts of John and its counterparts in the Synoptics: while the Synoptics cast Jesus alongside Moses and Elijah as a new and greater prophet, the Acts of John puts John in the place of Moses and Jesus in the place of God. Other pericopes in this section give the impression that they were written to add new color to the old, familiar stories of canonical Gospels or to answer certain questions that readers might have had about the details. What were Jesus’ meals with the Pharisees like? What hymn did Jesus sing with the disciples after the Last Supper (as Mark 14:26, Matt 26:30, and Luke 22:39 note in passing)? Was John indeed present at the crucifixion (as the fourth Gospel purports), or did he abandon Jesus with the rest of the disciples (as the Synoptics suggest)? In cc. 87–105 of the Acts of John, we find creative answers to all of these questions.

Translation

For this project, we were fortunate to have the shoulders of many giants available for our feet. The Acts of John has a rich history of translation into various languages. Even among English translations alone, the editions of James (1924), Elliott (1993), Ehrman (2003), and Pervo (2015) are not exhaustive. For the facing-page Greek text and the basis of our translation, we relied upon the critical edition of Junod and Kaestli (1983), consulting other translations when we needed to compare their handling of difficult passages. The critical apparatus and extensive commentary by the editors made Junod and Kaestli’s work an indispensable resource at every stage of the translation. This translation was a collaborative effort of five students and independent scholars. Blocks of chapters were assigned to team members for an initial translation. Initial translations were reviewed in a second pass by another translator. For each block, Joey McCollum performed a final pass to ensure stylistic consistency. Table 3 outlines our division of work. Table 3: Division of chapters for first and second translation passes.

Chapters

First Pass

Second Pass

18–25 26–29 30–36 87–93 94–102 103–05 37–47 48–55 56–57 58–61 62–71 72–80 81–86 106–15

McCollum Young McCollum Niedergall McCollum Niedergall DeMars Howell McCollum Howell Niedergall McCollum Niedergall McCollum

Niedergall McCollum Niedergall McCollum Niedergall McCollum McCollum Young Niedergall McCollum McCollum Niedergall McCollum Niedergall

Our translation technique tends towards formal equivalency while preserving renderings that sound natural in English. Where possible, we sought to preserve wordplay found in the original Greek (e.g., cc. 57, 84, 96, and 112). We used gender-inclusive

16

tr a n s l atio n

language, translating ἄνθρωπος as human or person by default, except where man was warranted by context or style. In the context of the Eucharist, we translated ἄρτος as loaf over against bread as long as this allowed for natural-sounding English.10 Hugh A. G. Houghton’s work on prayer in the apocryphal acts provided helpful perspective on the typical framing of prayers in early Christian literature.11 In general, we erred on the side of verbosity, adding explanatory footnotes wherever we thought they might be helpful; we sincerely hope that they serve their purpose.

10 O’Loughlin 2004. 11 See Houghton 2004.

Acknowledgements

We would like to extend our thanks to Prof. Thomas O’Loughlin for the opportunity to contribute to this series and for his kind direction throughout the process, which improved both the quality of this work and our quality as scholars.

Text and Translation

18.  Ὁ δὲ Ἰωάννης ἠπείγετο εἰς τὴν Ἔφεσον ὑπὸ ὁράματος κεκινημένος· ὁ οὖν Δαμόνικος καὶ ὁ συγγενὴς αὐτοῦ Ἀριστόδημος καί τις πάνυ πλούσιος Κλεόβιος καὶ ἡ γυνὴ τοῦ Μαρκέλλου ἐπέσχον αὐτὸν μόλις μιᾶς ἡμέρας ἐν τῇ Μιλήτῳ συναναπαυόμενοι αὐτῷ. Ὡς δὲ ὑπὸ βαθὺν ὄρθρον ἐξῄεσαν καὶ ἤδη τῆς ὁδοῦ ἤνυστο ὡσεὶ μίλια τέσσαρα, φωνὴ ἠνέχθη ἀπ᾽ οὐρανοῦ πάντων ἡμῶν ἀκουόντων λέγουσα· Ἰωάννη, μέλλεις ἐν Ἐφέσῳ δόξαν τῷ κυρίῳ σου διδόναι ἣν εἴσῃ σὺ καὶ πάντες οἱ σὺν σοὶ ἀδελφοὶ καί τινες τῶν ἐκεῖ μελλόντων διὰ σοῦ πιστεύειν. Ἐνενόει οὖν ὁ Ἰωάννης ἐν ἑαυτῷ ἀγαλλιώμενος τί ἄρα ἦν τὸ μέλλον ἐν Ἐφέσῳ ἀπαντᾶν, λέγων· Κύριε, ἰδοὺ κατὰ τὸ θέλημά σου βαδίζω· γενέσθω ὃ βούλει. 19.  Καὶ ἐγγιζόντων ἡμῶν τῇ πόλει ὁ στρατηγὸς Ἐφεσίων Λυκομήδης, ἄνθρωπος τῶν εὐδαιμόνων, ἀπήντησεν ἡμῖν, καὶ προσπεσὼν τοῖς ποσὶν Ἰωάννου παρεκάλει λέγων· Ἰωάννης ἐστί σοι ὄνομα· ἔπεμψέ σε ὁ θεὸς ὃν κηρύσσεις ἐπ᾽ εὐεργεσίᾳ τῆς ἐμῆς γυναικός, παραπλήγου γεγονότος ἤδη ἡμέρας ἑπτὰ καὶ ἀθεραπεύτου κειμένης. ἀλλὰ δόξασόν σου τὸν θεὸν ἰασάμενος αὐτὴν σπλαγχνισθεὶς ἐφ᾽ ἡμᾶς. παραστὰς γάρ τις ἤδη σκεπτομένῳ ἐμαυτῷ λογισμὸν δοῦναι τοῦτον ἔφη· Λυκόμηδες, παῦσαι τῆς κατὰ σοῦ στρατευομένης ἐννοίας χαλεπῆς οὔσης· μὴ ὑποβάλῃς σεαυτὸν ταύτῃ· ἐγὼ γὰρ σπλαγχνισθεὶς ἐπὶ τὴν ἐμὴν δούλην Κλεοπάτραν ἔπεμψα ἐκ Μιλήτου ἄνδρα ὀνόματι Ἰωάννην, ὅστις αὐτὴν ἀναστήσας ἀποδώσει σοι σῴαν. Μὴ βράδυνε οὖν, δοῦλε τοῦ φανερώσαντός μοι θεοῦ σὲ αὐτόν, ἀλλὰ σπεῦσον ἐπὶ τὴν πνοὴν μόνην ἔχουσαν γυναῖκα. Καὶ εὐθέως ὁ Ἰωάννης ἀπῄει ἀπὸ τῆς πύλης ἅμα τοῖς σὺν αὐτῷ ἀδελφοῖς καὶ Λυκομήδει εἰς τὸν οἶκον αὐτοῦ. ὁ δὲ Κλεόβιος ἔφη τοῖς αὐτοῦ νεανίσκοις· Ἀπέλθατε πρὸς τὸν συγγενῆ μου Κάλλιππον καὶ ξενίαν ἀρεστὴν λάβετε παρ᾽ αὐτοῦ—ἔχων γὰρ τὸν υἱὸν αὐτοῦ παραγίνομαι ἐκεῖ—ὅπως εὐτρεπῆ τὰ πάντα εὕρωμεν.

181.  Then John began to make haste to Ephesus, stirred by a vision, so Demonicus and his relative Aristodemus and a certain very wealthy man Cleobius and the wife of Marcellus could scarcely keep him one day in Miletus, where they were resting with him. Now while they were going out very early in the morning and had already made their way about four miles, a voice came forth from heaven while all of them were listening, saying, “John, you are destined in Ephesus to give your Lord an honor which you will know, you and all of the brothers with you and some of those who are about to believe through you there.” John therefore reflected on this in his mind, rejoicing because of what was about to happen in Ephesus, saying, “Here, Lord—according to your will I go! May it be as you wish.” 19.  And as we drew near to the city, the chief magistrate2 of the Ephesians, Lycomedes, a man of the wealthy class, met with us, and falling at the feet of John, he began to beseech him, saying, “John is your name! The God whom you preach has sent you for the benefit of my wife, who has been stricken down3 and lying uncured for seven days now. But give glory to your God by healing her and having pity on us! For someone who was standing beside me when I was already premeditating a measure to take4 said this to me: ‘Lycomedes, stop this oppressive thought battling against you!’ Do not subject yourself to this! For I, feeling pity for my servant Cleopatra, have sent from Miletus a man by the name of John, one who, after raising her up, will return her to you whole.’ Therefore, do not delay, servant of the God who has made you yourself known to me, but hurry to the barely breathing woman!” And immediately, John departed from the gate, together with the brothers with him and Lycomedes, into his house. Then Cleobius said to his servant-boys, “Go out to my relative Callippus and receive the proper hospitality from him—for I am coming there with his son—so that we might find everything prepared.”





1 The original beginning to the Acts of John has been lost. Another set of chapters, numbered 1–17 in Bonnet’s edition (although Bonnet did acknowledge a gap between these chapters and c. 18), were subsequently judged not to belong to the original Acts of John. For more details, see Elliott (1993), 303–04 and Junod and Kaestli (1983), 76–86. 2 The word στρατηγός could alternatively be understood to refer to a military strategist or commander, as is the case in other translations. For our part, we did not see any indication that Lycomedes was part of the Ephesian military, so we opted for a translation with a more bureaucratic sense. 3 The word παραπλήξ can and has been alternatively translated as paralyzed, but as the context later makes clear, Lycomedes’ wife has been not just unable to move, but dead. 4 As the context will reveal, the measure he has been contemplating is suicide. An alternate translation of this phrase is “when I was still racking my brain for an explanation to give,” but despite conveying the Greek description of Lycomedes’ grief more literally, this translation fits the context less, especially in light of the phrase’s other occurrence, almost word-for-word, in c. 56, where it clearly alludes to a premeditated act of killing.

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20.  Γενόμενος δὲ ὁ Λυκομήδης σὺν τῷ Ἰωάννῃ ἐν τῇ οἰκίᾳ ἐν ᾗ ἡ γυνὴ ἔκειτο πάλιν αὐτοῦ τῶν ποδῶν ἥπτετο λέγων· Ἴδε, κύριε, τὸ μαρανθὲν κάλλος, ἴδε τὴν νεότητα, ἴδε τὸ διαβόητον ἄνθος τῆς ταλαιπώρου μου γυναικὸς ἐφ᾽ ᾧ ὅλη ἡ Ἔφεσος ἐξεστήκει· ἐφθονήθην ὁ τάλας, ἐταπεινώθην, ὀφθαλμὸς ἐχθρῶν ἔπληξέ με· οὐδέποτε ἠδίκησα οὐδένα, καίτοι πολλοὺς δυνάμενος βλάψαι, τοῦτο αὐτὸ προορώμενος, μή τι κακὸν ἤ τινα τύχην τοιαύτην ἴδοιμι φυλασσόμενος. τί οὖν ὄφελος γέγονε, Κλεοπάτρα, εὐλαβουμένῳ μοι; τί οὖν ὤνησα εὐσεβὴς χρηματίσας ἕως σήμερον; δυσσεβοῦς χείρονα πάσχω ὅτι σὲ τοιαύτην, Κλεοπάτρα, ὁρῶ κειμένην. οὐκ ὄψεταί με ἥλιος περιπολῶν σοῦ μηκέτι προσομιλοῦντος. φθάσω σε, Κλεοπάτρα, ἀπολύων ἑαυτὸν τοῦ βίου. ἀφειδήσω τῆς σωτηρίας μου ἔτι νεάνιδος οὔσης. ἀπολογήσομαι τῇ δίκῃ ὡς δικαίως μου ὑποδράσαντος ἐξὸν δικασθῆναι πρὸς αὐτὴν ὡς ἀδίκως δικάζουσαν. τιμωρήσομαι αὐτὴν εἴδωλον βίου παραγενόμενος. ἐρῶ πρὸς αὐτήν· Σύ μου τὸ φῶς ἐβιάσω Κλεοπάτραν ἀφαρπάσασα· σύ με νεκρὸν ἐποίησας γενέσθαι τοῦτό μοι παρασχομένη· σύ με τὴν πρόνοιαν ἐβιάσω ἐνυβρίσαι ἐκκόψασά μου τὴν παρρησίαν. 21.  Καὶ ἔτι πλείονα λέγων ὁ Λυκομήδης πρὸς τὴν Κλεοπάτραν προσελθὼν τῇ κλίνῃ ἀναβοῶν ἐθρήνει. ὁ δὲ Ἰωάννης ἀπέσπασεν αὐτὸν εἰπών· Μετάστηθι τῶν θρήνων τούτων καὶ τῶν ἀναρμόστων σου ῥημάτων. οὐ προσήκει ἀπειθῆσαι τῷ θεωμένῳ σοι. ἴσθι γὰρ ἀπολαμβάνων τὴν ἑαυτοῦ σύμβιον. σὺν ἡμῖν τοίνυν στὰς τοῖς διὰ ταύτην ἐληλυθόσιν ἔπευξαι τῷ θεῷ ὃν εἶδες φανεροῦντά με δι᾽ ὀνειράτων. τί οὖν ἐστιν, ὦ Λυκόμηδες; διυπνίσθητι καὶ αὐτὸς καὶ ἄνοιξόν σου τὴν ψυχήν. ἀπόβαλε τὸν πολὺν ὕπνον ἀπὸ σοῦ. δεήθητι τοῦ κυρίου, παρακάλεσον αὐτὸν ὑπὲρ τῆς συμβίου σου καὶ ἀναστήσει. Ὁ δὲ πεσὼν ἐπὶ τοῦ ἐδάφους ἐθρήνει ὁλοψυχῶν. Ὁ οὖν Ἰωάννης ἔφη μετὰ δακρύων· Ὢ καινῆς προδοσίας ὁράματος· ὢ καινοῦ πειρασμοῦ ἐμοὶ κατασκευασθέντος· ὢ καινῆς τέχνης τοῦ κατ᾽ ἐμοῦ τεχνασαμένου. ἡ ἀπ᾽ οὐρανοῦ φωνὴ ἐνεχθεῖσά μοι ἐν τῇ ὁδῷ ταῦτά μοι ἐπραγματεύσατο; ταῦτά μοι προεδήλωσε τὰ μέλλοντα γενέσθαι ἐνθάδε, παραδιδούς με ὄχλῳ τοσούτῳ τῶν πολιτῶν ἕνεκεν Λυκομήδους; ὁ ἀνὴρ ἄπνους κεῖται, κἀμὲ εὖ οἶδα ὅτι ζῶντα τῆς οἰκίας οὐκ ἐάσει με ἐξελθεῖν. τί μέλλεις, κύριε; τί σου τὸ χρηστὸν ἐπάγγελμα ἀποκέκλεικας ἡμῶν; μή, δέομαί σου, κύριε, μὴ δῷς χορεῦσαι τῷ ἐπ᾽ ἀλλοτρίοις κακοῖς ἡδομένῳ· μὴ δῷς τούτῳ ὀρχεῖσθαι τῷ καταγελῶντι ἡμῶν ἀεί. ἀλλά σου τὸ ἅγιον ὄνομα καὶ τὸ ἔλεος σπευσάτω. ἀνέγειρον πτώματα δύο κατ᾽ ἐμοῦ γεγενημένα.

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20.  Then Lycomedes, coming with John into the house in which the woman lay, again grasped his feet, saying, “See, sir, the faded beauty, see the youth, see the celebrated flower that is my suffering wife, for whose sake all Ephesus has been waiting outside!5 This wretched man was envied, brought low—the eye of my enemies struck me! I never wronged anyone—despite being able to hurt many— foreseeing this very thing, keeping guard that I might not see any evil or any such fate. What advantage, then, has come, Cleopatra, from my being cautious? What, then, have I benefited from being called pious until today? I suffer more than the impious because I see you, Cleopatra, lying like this. The wandering sun will not see me when you are no longer intimate with me. I will overtake you, Cleopatra, setting myself free from life! I will not spare myself salvation, even though you are still young! I will defend myself to Justice6 so that after I have justly served, it would be lawful for it to be judged against her7 as against one judging unjustly.8 I will take vengeance on her, having become a phantom of life. I will say to her, ‘You forced out the light by snatching away Cleopatra; you made me become dead by rendering this to me; you have forced me to make a mockery of foresight and have cut off my confidence!’” 21.  And Lycomedes, speaking still more, approached Cleopatra in the bed, crying, and began to wail. But John tore him away, saying, “Turn away from these laments and words unfit for you. It is not proper for you to disobey the one who appeared to you,9 for you are regaining your partner. Now then, stand with us who have come for her sake to pray to the God whom you saw making me appear in your dreams! So what is the matter, O Lycomedes? Wake yourself up and open your soul! Cast away this heavy sleep from you! Beg of the Lord, beseech him on behalf of your partner, and he will raise her up!” But he, falling upon the floor, was wailing with all his soul. So John said with tears, “O fresh betrayal from a vision! O fresh temptation fashioned for me! O fresh handiwork of the one devising against me! Did the voice from heaven that came to me on the way elaborate these things to me? Did it make clear to me beforehand the things about to happen here when it handed me over to such a crowd of citizens on behalf of Lycomedes? The man lies lifeless, and as for me, I know full well that they will not allow me to leave this house alive. Why do you delay, Lord? Why have you called away your gracious promise from us? No—I beg you, Lord, do not give cause for celebrating to the one who takes pleasure in the misfortunes of others! Do not give cause for dancing to the one who laughs at us always! But let your holy name and your mercy make haste! Raise up the two corpses beneath me!”

5 As cc. 22 and 23 state explicitly, a large crowd of Ephesians is standing outside of Lycomedes’ house, waiting to see Cleopatra miraculously healed. 6 We have capitalized Justice (δίκη) to indicate that Lycomedes is personifying the idea in his speech. 7 i.e., by Justice. 8 He is suggesting suing Justice (here personified as a judge) for an unjust sentence. 9 Here, John is referring to the person who appeared to Lycomedes in c. 19 and told him to “stop this oppressive thought battling against you.”

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22.  Καὶ δὴ τοῦ Ἰωάννου ἐκβοῶντος ἡ Ἐφεσίων πόλις συνέδραμεν εἰς τὸν οἶκον Λυκομήδους ὡς τετελευτηκότος. ὁ δὲ Ἰωάννης ἰδὼν τὸν πολὺν ὄχλον τὸν ἐληλυθότα εἶπε πρὸς κύριον· Νῦν καιρὸς ἀναψύξεως καὶ παρρησίας τῆς πρὸς σέ, Χριστέ. νῦν καιρὸς κάμνουσιν ἡμῖν τῆς ἐκ σοῦ βοηθείας, ἰατρὲ δωρεὰν ἰώμενε. ἀκαταγέλαστόν μου τὴν ἐνταῦθα εἴσοδον διαφύλαξον. δέομαί σου, Ἰησοῦ, ἐπάμυνον πλήθει τοσούτῳ ἐλθεῖν ἐπὶ σὲ τὸν τῶν ὅλων δεσπότην. ἴδε τὴν θλῖψιν, ἴδε τοὺς κατακειμένους. σὺ κατάρτισον καὶ ἀπὸ τῶν ἐντεῦθεν συνεληλυθότων σκεύη ἅγια εἰς ὑπηρεσίαν τὴν σὴν θεασαμένων τὴν δωρεάν σου. αὐτὸς γὰρ εἶπας, Χριστέ· Αἰτεῖτε καὶ δοθήσεται ὑμῖν. Αἰτούμεθα οὖν σε, βασιλεῦ, οὐ χρυσόν, οὐκ ἄργυρον, οὐχ ὕπαρξιν, οὐ κτῆσιν, οὐδέ τι τῶν ἐπὶ γῆς ὄντων ἀπολλυμένων, ἀλλὰ ψυχὰς δύο δι᾽ ὧν ἐπιστρέψεις μέλλοντας ἐπὶ τὴν σὴν ὁδόν, ἐπὶ τὴν σὴν μάθησιν, ἐπὶ τὴν σὴν παρρησίαν, ἐπὶ τὴν ἄριστόν σου ἐπαγγελίαν· καταμαθόντες γὰρ τὴν δυναστείαν σου διὰ τοῦ ἐγηγέρθαι τοὺς ἀποψύξαντας σωθήσονταί τινες αὐτῶν. παράσχου οὖν καὶ αὐτὸς ἐλπίδα ἐπὶ σέ. πρόσειμι τοίνυν τῇ Κλεοπάτρᾳ λέγων· Ἀνάστηθι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ. 23.  Καὶ προσελθών, ἁψάμενος τοῦ προσώπου αὐτῆς ἔφη· Κλεοπάτρα, λέγει σοι ὃν ἐφοβήθη πᾶς ἄρχων καὶ πᾶσα κτίσις, πᾶσα δύναμις, ἄβυσσός τε καὶ σκότος ἅπαν καὶ θάνατος ἀγέλαστος καὶ οὐρανῶν ὑψώματα καὶ ᾅδου κοιλώματα καὶ νεκρῶν ἀνάστασις καὶ πηρῶν ὄψις καὶ τοῦ κοσμοκράτορος ἅπασα ἡ δύναμις καὶ ἡ τοῦ ἄρχοντος ὑπερηφανία· Ἀνάστηθι, καὶ μὴ γίνου πρόφασις πολλοῖς ἀπιστεῖν θέλουσι καὶ θλῖψις ψυχαῖς δυναμέναις ἐλπίσαι καὶ σωθῆναι. Καὶ ἡ Κλεοπάτρα εὐθέως μετὰ φωνῆς ἐβόησεν· Ἀνίσταμαι, δέσποτα· σῷζε τὴν σὴν Κλεοπάτραν. Ἀναστάσης δὲ αὐτῆς δι᾽ ἡμερῶν ἑπτὰ ἡ Ἐφεσίων πόλις ἐκινεῖτο ἐπὶ τῷ παραδόξῳ θεάματι. Ἠρώτα δὲ ἡ Κλεοπάτρα περὶ τοῦ ἀνδρὸς αὐτῆς Λυκομήδους· ὁ δὲ Ἰωάννης εἶπεν αὐτῇ· Κλεοπάτρα, ἀκίνητον ἔχουσα τὴν ψυχὴν καὶ ἀμετάτρεπτον αὐτόθεν ἕξεις Λυκομήδην τὸν σύμβιόν σου ἐνταῦθά σοι παρεστῶτα … εἴ γε μὴ ταράσσῃ μηδὲ κινῇ ἐπὶ τῷ γεγονότι, πιστεύσασα ἐπὶ τῷ θεῷ μου, ὅστις δι᾽ ἐμοῦ ζῶντα αὐτὸν χαρίσεται. ἐλθὲ οὖν ἅμα ἐμοὶ εἰς τὸν ἕτερόν σου κοιτῶνα, καὶ θεάσῃ αὐτὸν νενεκρωμένον, ἀνιστάμενον δὲ τῇ τοῦ θεοῦ μου δυνάμει. 24.  Καὶ ἡ Κλεοπάτρα ἐλθοῦσα σὺν τῷ Ἰωάννῃ εἰς τὸν κοιτῶνα αὐτῆς καὶ ἰδοῦσα τὸν Λυκομήδην τεθνηκότα αὐτῆς ἕνεκα, ἔπασχε τὴν φωνὴν καὶ τοῖς ὀδοῦσιν ἔτριζε καὶ τὴν γλῶσσαν ἀπέδακνε καὶ τοὺς ὀφθαλμοὺς ἐκάμμυσε καὶ τὰ δάκρυα προσέβρεχε· καὶ ἠρέμα τῷ ἀποστόλῳ προσεῖχεν. ὁ δὲ Ἰωάννης σπλαγχνισθεὶς ἐπὶ τῇ Κλεοπάτρᾳ ὡς εἶδεν αὐτὴν μὴ μανεῖσαν μηδὲ ἐκστᾶσαν, ἐκάλεσε τὰ

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22.  And indeed, while John was crying out, the city of Ephesians ran together to the house of Lycomedes, as he was dead. But John, seeing the great crowd that had come, said to the Lord, “Now is a time of relief10 and confidence in you, Christ. Now is a time of help from you in our suffering, physician who heals freely. Keep my entrance into this place free from mockery. I beg you, Jesus, give aid to the likes of this multitude to approach you as Lord of everything! See the affliction, see those lying down here! Make even some of those gathered here seeing your gift holy instruments for your service! For Christ, you yourself said, ‘Ask and it will be given to you.11 ’ So I ask you, king, not for gold, not for silver, not for wealth, not for property, nor for anything on the earth that is, and then is lost, but for two souls through whom you will turn those about to believe to your own path, to your own instruction, to your own confidence, to your best promise. For after observing your power through the resurrection of those who have breathed out their life, some of them will be saved. Therefore, supply us yourself with hope in you! And with that, I approach Cleopatra, saying, ‘Arise in the name of Jesus Christ!’” 23.  He approached her, and, touching her face, he said, “Cleopatra, thus says to you he whom every ruler fears, and every creature, every power, abyss and darkness altogether, and grim death and the heights of heaven12 and the hollows of Hades and the resurrection of the dead and the sight of the blind and all the power of the lord of this world13 and the arrogance of its ruler: ‘Arise, and stop being an excuse to the many who wish to disbelieve and an affliction to souls that can hope and be saved!’” And Cleopatra immediately cried out with her voice, “I arise, master; save your Cleopatra!” Now since she had arisen after seven days, the whole city of Ephesians was moved at the incredible sight. Then Cleopatra asked about her husband Lycomedes. But John said to her, “Cleopatra, if you have a steadfast and unchanging soul, from this very moment, you shall have Lycomedes your husband in this very place standing beside you …14 if indeed you are not shaken or disturbed at what has happened, instead placing your trust on my God, who through me will freely give him to you living. Come, then, together with me into your other bedroom, and you will see him first dead, but then risen by the power of my God.” 24.  And Cleopatra, when she came with John into her bedroom and saw Lycomedes dead for her sake, she began to falter in her voice and grind her teeth and bite her

10 11 12 13 14

cf. Acts 3:20. Matt 7:7; Luke 11:9. cf. Rom 8:38–39. cf. Eph 6:12. There is a gap of about 16 letters here in manuscript H.

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τέλεια σπλάγχνα καὶ ἀνυπερήφανα καὶ εἶπε· Κύριε Ἰησοῦ, ὁρᾷς τὸ συνέχον· ὁρᾷς τὴν ἀνάγκην· ὁρᾷς Κλεοπάτραν ἐκβοῶσαν τὴν ψυχὴν διὰ τοῦ σιγᾶν· συνέχει ἐν ἑαυτῇ τὴν ἀφόρητον μανίαν· μαντεύεται ἡ ψυχή μου, δέσποτα· ἐπίσταμαι τοῦ Λυκομήδους ἕνεκεν καὶ ταύτην ἐπαποθανουμένην. Ἡ δὲ ἠρέμα εἶπε πρὸς Ἰωάννην· Τοῦτο σκέπτομαι, δέσποτα, καὶ οὐχ ἕτερον. Καὶ προσελθὼν τῷ κλινιδίῳ ὁ ἀπόστολος ἐφ᾽ οὖ ὁ Λυκομήδης ἔκειτο καὶ λαβόμενος τῆς χειρὸς Κλεοπάτρας ἔφη· Κλεοπάτρα, διὰ τὸν παρεστῶτα ὄχλον καὶ τοὺς ἐπεισελθόντας συγγενεῖς σου μετὰ κραυγῆς ἰσχυρᾶς εἶπόν σου τῷ ἀνδρί· Ἀναστὰς δόξασον τοῦ θεοῦ τὸ ὄνομα, ὅτι νεκροὺς νεκροῖς χαρίζεται. Ἡ δὲ προσελθοῦσα καὶ εἰποῦσα τῷ ἀνδρὶ αὐτῆς καθ᾽ ἃ ἐδιδάχθη εὐθὺς ἀνέστησεν αὐτόν. ὁ δὲ ἀναστὰς καὶ πεσὼν ἐπὶ τοῦ ἐδάφους τοὺς τοῦ Ἰωάννου πόδας κατεφίλει. ὁ δὲ ἐγείρας αὐτὸν λέγει· Μὴ τοὺς ἐμοὺς πόδας, ἄνθρωπε, φίλει ἀλλὰ τοὺς τοῦ θεοῦ οὗ δυνάμει ἀνέστητε ἀμφότεροι. 25.  Ὁ δὲ Λυκομήδης τῷ Ἰωάννῃ ἔφη· Παρακαλῶν σε ἐνορκίζω οὗ ὀνόματι ἤγειρας ἡμᾶς θεοῦ σὺν ἡμῖν μεῖναι ἅμα τοῖς σὺν σοὶ πᾶσιν … Ὁμοίως δὲ καὶ ἡ Κλεοπάτρα τῶν ποδῶν αὐτοῦ ἁπτομένη ταὐτὰ ἔλεγεν. ὁ δὲ Ἰωάννης ἔφη αὐτοῖς· Αὔριον παρ᾽ ὑμῖν ἔσομαι. Κἀκεῖνοι πάλιν αὐτῷ ἔφησαν· Ἐλπὶς ἡμῖν οὐκ ἔστιν ἐν τῷ θεῷ σου, ἀλλὰ μάτην εἴημεν ἐγηγερμένοι, ἐὰν μὴ μείνῃς παρ᾽ ἡμῖν. Καὶ ὁ Κλεόβιος ἅμα τῷ Ἀριστοδήμῳ καὶ ὁ Δαμόνικος πληγέντες τὰς ψυχὰς ἔφησαν τῷ Ἰωάννῃ· Μείνωμεν πρὸς αὐτοὺς ὅπως ἀσκανδάλιστοι μείνωσι πρὸς τὸν κύριον. Ὁ δὲ ἐπέμεινεν ἐκεῖ σὺν τοῖς ἀδελφοῖς. 26.  Συνῆλθεν οὖν πλῆθος πολὺ τοῦ Ἰωάννου ἕνεκα. καὶ ἐν τῷ ὁμιλεῖν αὐτὸν τοῖς παροῦσιν ὁ Λυκομήδης φίλον εὐφυῆ ἔχων ζωγράφον δρομαῖος ἐπ᾽ αὐτὸν ἦλθε καὶ λέγει αὐτῷ· Ὁρᾷς ἐμὲ αὐτὸν ἐσκυλμένον πρὸς σέ· ἐλθὲ ταχέως εἰς τὴν οἰκίαν, καὶ ὃν ὑποδείκνυμί σοι τοῦτον γράψον μή ἐπισταμένου αὐτοῦ. Καὶ ὁ ζωγράφος ἐπιδούς τινι τὰ ἑαυτοῦ ἐπιτήδεια ἐργαλεῖα καὶ χρώματα εἶπε τῷ Λυκομήδει· Ὑπόδειξόν μοι αὐτὸν καὶ τοῦ λοιποῦ ἔσο ἀφρόντιστος. Καὶ ὁ Λυκομήδης δείξας τὸν Ἰωάννην τῷ ζωγράφῳ καὶ ἐγγίσας καὶ

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tongue, and she closed her eyes, and her tears began to fall out in drops. And quietly, she turned to the apostle. And John, having pity on Cleopatra as he saw neither anguish nor consternation in her, called upon the perfect and unprideful compassions and said, “Lord Jesus, you see how she holds herself together; you see her anguish; you see Cleopatra crying out in her soul through the silence;15 she holds in herself intolerable anguish. My soul is prophesying, Master: I know that for the sake of Lycomedes she too will die.” And softly, she said to John, “This I am considering, master, and nothing else.” And the apostle, after approaching the bed on which Lycomedes lay and taking Cleopatra’s hand, said, “Cleopatra, because of the crowd standing nearby and your relatives who also have come in with loud wailing, say to your husband, ‘Arise, give glory to the name of God, because he grants the dead to the dead!16 ’” Then she, after approaching and speaking to her husband according to what she was instructed, she raised him up right away. Then he, after rising up and falling to the floor, began to kiss the feet of John. But he, lifting him up, says to him, “Do not kiss my feet, man, but rather, those of God, by whose power both of you were raised up!17” 25.  Then Lycomedes said to John, “I implore and adjure you, by the name of God who raised us, to stay with us, both you and all those with you …18” In the same way, Cleopatra, touching his feet, was also saying these things. But John answered to them, “Tomorrow I will be with you.” And they again answered to him, “Our hope is not in your God, but rather, we would be raised in vain, unless you stay with us.” And Cleobius, together with Aristodemus and Demonicus, stricken in their souls, answered to John, “Let us stay with them so that they remain without offense before the Lord.” So he stayed there with the brothers. 26.  Then a great multitude came together on account of John; and as he was conversing with those present, Lycomedes, having a talented friend, a portraitist, came swiftly to him19 and said20 to him, “You see how I myself have taken the trouble to come to you! Come quickly to the house, and what I show you, draw without his knowing.” And the portraitist, after giving someone his own essential tools and paints, said to Lycomedes, “Show him to me and give no thought to the rest.” And Lycomedes, after showing John to the portraitist and drawing him near and hiding him in a certain

15 John’s threefold appeal to the Lord based on the sight of Cleopatra calls to mind the similar appeal of Lycomedes to John in c. 20; the words in Greek are different (in c. 20, Lycomedes repeats ἴδε; here, John repeats ὁρᾷς), but the formula is the same. The most substantial difference is that while Lycomedes draws John’s attention to Cleopatra’s more superficial qualities (her beauty, her youth, and her reputation in Ephesus), John focuses on her spiritual qualities (specifically, her self-control in spite of her inner anguish). 16 cf. Matt 8:22; Luke 9:60. 17 cf. Acts 10:25–26; Rev 19:10. 18 There is a gap of about 16 letters here in manuscript H. 19 i.e., the portraitist. 20 Historical present.

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συγκλείσας εἴς τινα οἶκον ἀφ᾽ οὗ ἑωρᾶτο ὁ τοῦ Χριστοῦ ἀπόστολος συνῆν τῷ μακαρίῳ εὐωχούμενος τῇ πίστει καὶ τῇ γνώσει τοῦ θεοῦ ἡμῶν· ἐπὶ πλεῖον δὲ ἠγαλλιάσατο ὅτι ἐν εἰκόνι ἤμλλεν αὐτὸν ἔχειν. 27.  Ὁ οὖν ζωγράφος τῇ πρώτῃ ἡμέρᾳ σκιαγραφήσας αὐτὸν ἀπηλλάγη· τῇ δὲ ἑξῆς καὶ τοῖς χρώμασιν αὐτὸν κατεκέρασε, καὶ οὕτως τῷ Λυκομήδει χαίροντι τὴν εἰκόνα ἀπέδωκεν. ἣν καὶ ἀναθεὶς εἰς τὸν ἑαυτοῦ κοιτῶνα ἔστεφεν· ὡς ὕστερον γνόντα τὸν Ἰωάννην εἰπεῖν αὐτῷ· Ἀγαπητόν μου τέκνον, τί διαπράττῃ ἀπὸ βαλανείου εἰσερχόμενος εἰς τὸν κοιτῶνά σου μόνος; οὐχὶ σὺν σοὶ καὶ τοῖς λοιποῖς ἀδελφοῖς εὔχομαι; ἢ ἡμᾶς κρύπτεις; Καὶ ταῦτα λέγων καὶ παίζων μετ᾽ αὐτοῦ εἴσεισιν εἰς τὸν κοιτῶνα· καὶ ὁρᾷ εἰκόνα περιεστεμμένην πρεσβύτου καὶ παρακειμένους λύχνους καὶ βωμοὺς ἔμπροσθεν. καὶ φωνήσας αὐτὸν εἶπε· Λυκόμηδες, τί βούλεταί σοι τὸ τῆς εἰκόνος ταύτης; τίς τῶν θεῶν σου τυγχάνει ὁ γεγραμμένος; ὁρῶ γάρ σε ἔτι ἐθνικῶς ζῶντα. Καὶ ὁ Λυκομήδης αὐτῷ ἀπεκρίνατο· Ὁ θεὸς μέν μοί ἐστιν ἐκεῖνος μόνος ὁ ἐμὲ ἐγείρας ἐκ τοῦ θανάτου μετὰ τῆς συμβίου μου· εἰ δὲ καὶ μετὰ τὸν θεὸν ἐκείνους τοὺς εὐεργέτας ἡμῶν ἀνθρώπους θεοὺς χρὴ καλεῖσθαι, σὺ εἶ ὁ ἐν τῇ εἰκόνι γεγραμμένος, ὃν στέφω καὶ φιλῶ καὶ σέβομαι ὁδηγὸν ἀγαθόν μοι γεγονότα. 28.  Καὶ ὁ Ἰωάννης τὸ ἑαυτοῦ πρόσωπον μηδέπω θεασάμενος εἶπεν αὐτῷ· Παίζεις με, τεκνίον· τοιοῦτός εἰμι μορφῇ; τὸν κύριόν σου, πῶς με πείθεις ὅτι μοι ἡ εἰκὼν ὁμοία ὑπάρχει; Καὶ ὁ Λυκομήδης αὐτῷ προσήγαγε κάτοπτρον· καὶ ἰδὼν ἑαυτὸν ἐν τῷ κατόπτρῳ καὶ ἀτενίσας τῇ εἰκόνι εἶπε· Ζῇ κύριος Ἰησοῦς Χριστός, ὁμοία μοι ἡ εἰκών· οὐκ ἐμοί δέ, τέκνον, ἀλλὰ τῷ σαρκικῷ μου εἰδώλῳ· εἰ γὰρ θέλει με ὁ ζωγράφος οὗτος ὁ μιμησάμενός μου τὴν ὄψιν ταύτην ἐν εἰκόνι γράψαι, χρωμάτων τῶν δεδομένων μοι νῦν ἀπορῆσει αὐτὸς καὶ σανίδων καὶ τύπου καὶ στολῆς καὶ σχήματος μορφῆς καὶ γήρους καὶ νεότητος καὶ πάντων τῶν ὁρωμένων. 29.  γενοῦ δέ μοι σὺ ἀγαθὸς ζωγράφος, Λυκόμηδες· ἔχεις χρώματα ἅ σοι δίδωσι δι᾽ ἐμοῦ ὁ ἑαυτῷ πάντας ἡμᾶς ζωγραφῶν Ἰησοῦς, ὁ τὰς μορφὰς καὶ τὰ εἴδη καὶ τὰ σχήματα καὶ τὰς διαθέσεις καὶ τοὺς τύπους τῶν ψυχῶν ἡμῶν ἐπιστάμενος. ἔστι δὲ ταῦτα τὰ χρώματα ἅπερ σοι λέξω ζωγραφεῖν πίστις ἡ εἰς θεόν, γνῶσις, εὐλάβεια, φιλία, κοινωνία, πρᾳότης, χρηστότης, φιλαδελφία, ἁγνεία, εἰλικρίνεια, ἀταραξία, ἀφοβία, ἀλυπία, σεμνότης, καὶ ὅλος ὁ τῶν χρωμάτων χορὸς ὁ εἰκονογραφῶν σου τὴν ψυχήν, καὶ καταβεβλημένα σου τὰ μέλη ἀνεγείρων ἤδη, τὰ δὲ ἐπηρμένα ὁμαλίζων, … καὶ τὰς πληγὰς θεραπεύων καὶ τὰ τραύματα ἰώμενος

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room from which the apostle of Christ could be seen, attended to the blessed one, relishing in the faith and knowledge of our God; and after some time, he rejoiced exceedingly because he was about to have him in a portrait. 27.  Then, on the first day, the portraitist, after drawing the outline, took leave of it; and on the next day, he blended it with the paints, and thus he gave the painting over to a joyful Lycomedes. This he also set up in his own bedroom and encircled with garlands, so that later, when John noticed him,21 he said to him, “My beloved child, what are you doing when you go from the bathing room into your bedroom alone? Am I not to be praying now with you and the rest of the brothers? Or are you hiding from us?” And as he was saying these things and joking with him, he went22 into the bedroom; and he saw23 an image of an old man encircled by garlands and lamps lying beside it and altars in front of it! And shouting for him, he said: “Lycomedes, what is the meaning of this image to you? Which of your gods happens to be the one painted here?24 For I see you are still living as a heathen.” And Lycomedes answered him, “My only God is the one who raised me and my wife from death; but even so, if, after God, it is also proper for those people who are our benefactors to be called gods, then you are the one painted in the image, whom I crown and love and honor as one who became a good guide to me!” 28.  And John, having never before seen his own face, said to him: “You are joking with me, child! I look like this? By your Lord, how can you persuade me that the same image belongs to me?” And Lycomedes brought a mirror to him and, seeing himself in the mirror and gazing intently upon the image, he said, “As the Lord Jesus Christ lives, the image is similar to me; yet not to me, child, but rather, to my bodily form; for if this portraitist who has portrayed this face of mine in an image wants to paint me, he would presently be at a loss for all the colors which have been given to me, not to mention the panels and the outline and the robe and the outward appearance and25 the form and the old age and the youth and everything visible. 29.  “But become for me a good portraitist yourself, Lycomedes; you have colors which Jesus, the one who makes portraits of all of us for himself, gives to you through me, since he has established the forms and shapes and figures and compositions and models of our souls. And these are the colors with which I will tell you to paint: faith in God, knowledge, discernment, friendship, fellowship, gentleness, kindness, brotherly love, chastity, purity, calmness, fearlessness, peace, dignity, and the whole 21 Literally, “when John noticed,” but since he does not see the portrait right away, the idea seems to be that he is noticing how joyful Lycomedes is. 22 Historical present. 23 Historical present. 24 This word has been added for clarity. 25 This word is not present in the surviving manuscripts, but it is supplied in the Greek critical text based on a conjecture of Bonnet.

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καὶ τὰς σπειρομένας σου τρίχας συντιθεὶς καὶ τὸ πρόσωπόν σου νίπτων καὶ τοὺς ὀφθαλμούς σου παιδεύων καὶ τὰ σπλάγχνα σου καθαρίζων καὶ τὴν γαστέρα σου κοιλαίνων καὶ τὰ ὑπογάστριά σου ἐκκόπτων· καὶ ἁπλῶς ὅλη συνελθοῦσα ἡ τῶν τοιούτων σύγκρασις χρωμάτων καὶ μῖξις ἐπὶ τὴν ψυχήν σου ἀνέκπλυτον καὶ εὔξεστον καὶ στερεόμορφον αὐτὴν ἐπὶ τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν καταστήσει. ὃ δὲ νῦν διεπράξω παιδιῶδες καὶ ἀτελές· ἔγραψας νεκροῦ νεκρὰν εἰκόνα … 30.  Καὶ κελεύσας Βήρῳ τῷ διακονοῦντι αὐτῷ ἀδελφῷ τὰς ἐν ὅλῃ τῇ Ἐφέσῳ ἀγαγεῖν πρεσβυτέρας ἡτοιμάζετο ἅμα τῇ Κλεοπάτρᾳ καὶ τῷ Λυκομήδει τὰ πρὸς ἐπιμέλειαν. ἦλθεν οὖν ὁ Βῆρος λέγων αὐτῷ· Ἰωάννη, τῶν ἐνθάδε οὐσῶν πρεσβυτίδων ὑπὲρ ἑξήκοντα τέσσαρας μόνον τῷ σώματι ὑγιαινούσας εὗρον, τῶν δὲ λοιπῶν τινας μὲν παραλυτικάς, ἄλλας δὲ ὑποκώφους καί τινας ἀρθριτικὰς καὶ ἅπαξ ἄλλας ἀλληνάλλως νοσούσας. Ὁ δὲ Ἰωάννης ταῦτα ἀκούσας καὶ ἐπὶ πολὺ ἡσυχάσας καὶ τὸ πρόσωπον αὐτοῦ ἀποτρίβων εἶπεν· Ὢ ἀτονία τῶν ἐν Ἐφέσῳ οἰκούντων· ὢ πράγματα ἐκλελυμένα καὶ ἀσθένεια ἡ πρὸς τὸν θεόν· ὢ χρόνῳ ἐμπαίξας Ἐφεσίων τοῖς πιστοῖς διάβολε· Ἰησοῦς μοι χάριν διδοὺς καὶ δωρεὰν ἔχειν με τῆς ἐν αὐτῷ παρρησίας λέγει μοι νῦν σιγῶν· Μετάπεμψαι τὰς νοσούσας γραίας καὶ γενοῦ ἅμα αὐταῖς ἐν τῷ θεάτρῳ καὶ δι᾽ ἐμοῦ θεράπευσον αὐτάς· εἰσὶ γάρ τινες τῶν ἐρχομένων ἐπὶ τὴν θέαν ταύτην οὓς διὰ τῶν τοιούτων ἰάσεων εἴς τι χρησίμων γενομένων ἐπιστρέψω. 31.  Τοῦ δὲ παντὸς ὄχλου συνελθόντος πρὸς τὸν Λυκομήδην τοῦ Ἰωάννου ἕνεκα ἀπετάξατο πᾶσι λέγων· Αὔριον γίνεσθε ἐν τῷ θεάτρῳ ὁπόσοι βούλεσθε καὶ ἰδέσθαι τὴν τοῦ θεοῦ δύναμιν. Οἱ δὲ ὄχλοι τῇ ἐπαύριον ἐκ νύκτωρ συνῆλθον εἰς τὸ θέατρον· ὡς καὶ τὸν ἀνθύπατον γνόντα σπεῦσαι καὶ συγκαθίσαι τῷ παντὶ ὄχλῳ. Ἀνδρόνικος δέ τις στρατηγός, πρῶτος ὢν τῶν Ἐφεσίων κατ᾽ ἐκεῖνο καιροῦ, ἐφήμιζεν ἀδύνατα καὶ ἄπιστα τὸν Ἰωάννην ὑπισχνεῖσθαι· Εἰ δέ τι τοιοῦτον ὁποῖον ἀκούω, ἔλεγεν, ἔχει, τὸ δημόσιον θέατρον ἀνεῳγὸς εἰσιέτω γυμνός, μηδὲν ἐπὶ τῶν χειρῶν αὐτοῦ κρατῶν, μηδὲ τὸ μαγικὸν ἐκεῖνο ὀνομαζέτω ὄνομα ὃ ἀκήκοα αὐτοῦ λέγοντος.

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chorus of colors that paints the portrait of your soul, and has already raised up your stricken-down limbs, and levels the heights …26 and cures plagues, and heals wounds, and sets your scattered hairs in order,27 and washes your face, and trains your eyes, and purifies your heart,28 and hollows out your belly,29 and cuts off your base desires;30 and, put simply, when the whole blending and mixture of such colors has come together in your soul, it will render it indelible and well-polished and of solid form in our Lord Jesus Christ. But what you have presently produced is childish and imperfect; you have painted a dead image of death …31 30.  And after giving the command to Verus, the brother attending to him, to gather the old women in all of Ephesus, he began preparing, together with Cleopatra and Lycomedes, the things necessary to care for them. Then Verus came and said to him, “John, of the more than sixty old women who are here, I have found only four who are physically healthy; but among the rest, I found some paralyzed, others nearly deaf, some arthritic, and others altogether sick in various ways.” Then John, after hearing these things and keeping silent for a long time and rubbing his face, said, “O the weakness of those dwelling in Ephesus! O the loose practices and the feebleness towards God! O devil who over time has mocked the faithful among the Ephesians! Jesus, who gives me grace and the gift for me to be confident in him, is saying to me now quietly, ‘Summon the sick old women and go together with them to the theater, and through me heal them. For there are some of those coming upon this sight whom I will convert for some useful purpose through the healing of such as these.’” 31.  Now when the whole crowd had gathered before Lycomedes on account of John, he sent them away, saying, “Be in the theater tomorrow, as many of you as also wish to know God’s power.” Then the crowds, on the next day, came together by night into the theater, so that even the proconsul, after learning about it, hurried and sat among the whole crowd. Now a certain commander Andronicus, being chief among the Ephesians at that time, slandered John as one promising impossible and unbelievable things. “But if I should hear any such thing as this,” he was saying, “here in this open public theater, let him enter naked, holding nothing in his hands, and do not let him name that magical name I have heard him saying!” 26 Manuscript H features a space of about 65 letters that is illegible. 27 The translation “and adds up your scattered hairs” is also possible and might be taken as an allusion to Luke 12:7, but the hygienic sense rendered here makes more sense in context. 28 Literally, “bowels” (σπλάγχνα). We have used “heart” here as the analogous English idiom for the seat of the emotions, though it is worth noting that the idea of purification in connection to digestion is addressed in Jesus’ teaching in Mark 7:14–22. 29 The purging of gluttony and other vices may be in view here. 30 Literally, “and cuts off your lower parts.” This likely refers to being purged of sexual desires, as John will later describe castration as an excessive measure (c. 54). 31 The manuscript H provides a long, but partially lacunose addition after this, which reads roughly as follows: “Rather, let the … be unworthy of being sought after by us. But all of these things are ridiculous. On the contrary, let us be concerned with those which are truly worthy of pursuit.”

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32.  Ταῦτα οὖν γνοὺς ὁ Ἰωάννης καὶ κινηθεὶς ὑπὸ τῶν ῥημάτων τούτων ἐκέλευσε τὰς πρεσβύτιδας εἰς τὸ θέατρον ἀχθῆναι. ὡς δὲ εἰσήχθησαν πᾶσαι, αἱ μὲν κραββάτοις αἱ δὲ νυσταγμῷ κείμεναι αὐτῶν, εἰς τὸ μέσον [καὶ] τῆς πόλεως συνδραμούσης, σιγῆς πολλῆς γενομένης, ὁ Ἰωάννης ἀνοίξας τὸ στόμα αὐτοῦ ἤρξατο λέγειν· 33.  Ἄνδρες Ἐφέσιοι, γνῶτε πρῶτον τίνος ἕνεκεν τῇ ὑμετέρᾳ πόλει ἐπιδημῶ … ἢ τίς ἡ τοσαύτη μου παρρησία πρὸς ὑμᾶς, ὡς καὶ ἐν τῷ κοινῷ τούτῳ βουλευτηρίῳ πᾶσιν ὑμῖν κατάδηλον γενέσθαι. ἀπέσταλμαι οὖν ἀποστολὴν οὐκ ἀνθρωπίνην οὐδὲ ἀποδημίαν ματαίαν· οὐδέ τις ἔμπορος τυγχάνω ἀντιπράσεις ποιούμενος ἢ ἀντικαταλλαγάς· ἀλλ᾽ ὑμᾶς ὅλους ἐπιστρέφων ἀπιστίᾳ κεκρατημένους καὶ ἐπιθυμίαις αἰσχραῖς πεπραμένους ὃν κηρύσσω Ἰησοῦν Χριστὸν εὔσπλαγχνος ὢν καὶ χρηστὸς βούλεται δι᾽ ἐμοῦ τῆς πλάνης ὑμᾶς ἐξελέσθαι· οὗ δυνάμει καὶ τὴν τοῦ στρατηγοῦ ὑμῶν ἀπιστίαν ἐλέγξω τὰς ἔμπροσθεν ὑμῶν κατακειμένας ἀνιστῶν, ἃς πάντες ὁρᾶτε ἐν οἵῳ εἴδει καὶ ἐν οἵαις νόσοις ὑπάρχουσιν· καὶ οὐκ ἔστι μοι τοῦτο νῦν … † ὀλυσμένων αὐτῶν καὶ θεραπείαις συναιρεθήσονται †. 34.  ἐκεῖνο δὲ ἐβουλόμην πρῶτον ἐγκατασπεῖραι ὑμῶν ταῖς ἀκοαῖς τὸ τῶν ψυχῶν ἐπιμελεῖσθαι, οὗ ἕνεκεν παραγέγονα πρὸς ὑμᾶς …, μὴ προσδοκᾶν τὸν χρόνον τοῦτον αἰῶνα ὑπάρχειν ὅς ἐστι ζυγοῦ, μηδὲ θησαυρίζειν ἐπὶ τῆς γῆς ἔνθα ἅπαντα μαραίνεται … μηδὲ ἡγεῖσθε παίδων ὑμῖν συγγινομένων αὐτοῖς ἀναπεπαῦσθαι· μηδὲ τούτων ἕνεκεν ἀποστερεῖν καὶ πλεονεκτεῖν πειρᾶσθαι· … μηδὲ λυπεῖσθε οἱ πένητες εἰ μὴ ἔχετε ταῖς ἡδοναῖς ὑπηρετεῖν· καὶ γὰρ οἱ ἔχοντες ἐν νόσοις γενόμενοι μακαρίζουσι· μηδὲ ὑμεῖς οἱ πλούσιοι χαίρετε ἐπὶ τῷ ἔχειν πλείονα χρήματα· ἐν γὰρ τῷ ταῦτα κεκτῆσθαι ἀχώριστον τὴν λύπην πορίζεσθε ἀπολυόμενοι αὐτῶν, καὶ πάλιν φοβεῖσθε παρόντες μή τις επίθηται ὑμῖν αὐτῶν ἕνεκα. 35.  ὁ δὲ ἐπ᾽ εὐμορφίᾳ σώματος ἐπαιρόμενος καὶ τὸ βλέμμα ἐπανατείνων τὸ τέλος γοῦν τῆς ἐπαγγελίας ἐπὶ τοῦ μνήματος θέασαι. ὁ δὲ μοιχείᾳ χαίρων γνῶθι ὅτι καὶ νόμος καὶ φύσις σὲ τιμωρεῖται καὶ

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32.  Then John, knowing these things and being agitated by these words, ordered the old women to be led into the theater. And as all of them were being led, both those in beds and those lying in drowsiness among them, into their midst, after the city had come together running and there was a great silence, John opened his mouth and began to say: 33.  “Men, Ephesians, know first for what cause I have sojourned to your city … or what so much boldness on my part is towards you, so as to become manifest to all of you even in this common meeting-house. I have been sent, therefore, not on a merely human expedition nor on a vain journey; nor do I happen to be some merchant making sales and profits for himself, but rather, one converting you all who are owned32 by faithlessness and sold to shameful lusts, you to whom I preach Jesus Christ, who, being compassionate and kind, desires through me to deliver you from wandering; by whose power I will put to shame even the faithlessness of your commander by raising up the women lying before you; as for them, you all see what state and what infirmities they are in. And this is not possible for me now …33 34.  “But that which I first desired to sow to your ears is the caretaking of souls, for which cause I have come beside you … not to expect this moment to be forever, which is a yoke, nor to store up treasure on the earth, where it all fades away …34 nor, when children are born to you, to be led to rest in them; nor, for their sake, to be tempted to rob or claim more than you deserve … nor be grieved, you who are poor, if you do have the means to serve your pleasures, for even those who have such, when they are ill, consider you blessed; nor rejoice, you who are rich, at your having many possessions; for even in the acquisition of these things, undivided is the grief you procure for yourself in letting go of them, and again you fear when they are at hand, lest someone attack you on account of them. 35.  “But you who are exalted on account of bodily beauty and who prolong a glance, gaze upon the tomb for the certain end of your promise. You who rejoice in adultery, know that both law and nature take vengeance on you, as does the conscience before

32 Since the Greek root here is κρατέω, “seized” would also be a valid translation. But the language of ownership and selling suggested by the previous sentence and the verb for “sold” later in this sentence suggests that John is using mercantile imagery as a part of a deliberate pattern. 33 In what follows, the only portion of the Greek that has been preserved legible is the phrase ὀλυσμένων αὐτῶν καὶ θεραπείαις συναιρεθήσονται. Junod and Kaestli have the following note (which we have translated into English) on the lacuna: “Between νῦν and ὀλυσμένων H presents a text of 40–45 letters of which only a few are legible. This text should contain the end of the sentence introduced by οὐκ ἔστι and the beginning of that which has συναιρεθήσονται as a verb. Indeed, approximately 25 letters after νῦν, we make out a point at the top; this point appears to be followed by πάντως γὰρ which is separated by approximately 7 letters from ὀλυσμένων. (184)” Elliott attempts to make sense of the lacunose text, rendering it, “And this I cannot do if they perish; so they shall be healed” (315). 34 cf. Matt 6:19.

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πρὸ τούτων ἡ συνείδησις. ἡ δὲ μοιχευομένη γυνὴ ἀνταρκοῦσα τῷ νόμῳ ἀγνοεῖς ὅπου κατατήσεις. ὁ δὲ τοῖς δεομένοις μὴ κοινωνῶν, ἔχων δὲ χρήματα ἀπόθετα, ἀπαλλαγεὶς τοῦ σώματος τούτου καὶ δεόμενός τινος ἐλέους ἐν πυρὶ φλεγόμενος οὐχ ἕξεις τὸν ἐλεοῦντα. ὁ δὲ ὀργίλος καὶ μανιώδης γνῶθι ὅτι ὅμοια τοῖς ἀλόγοις ζῷοις πολιτεύῃ. ὁ δὲ μέθυσος καὶ ἐριστικὸς κατάμαθε ὅτι ἐξίστασαι τῶν φρενῶν δουλεύων αἰσχρᾷ καὶ ῥυπαρᾷ ἐπιθυμίᾳ. 36.  ὁ δὲ χρυσῷ χαίρων καὶ ἐλεφαντίνῳ καὶ λίθοις τερπόμενος νυκτὸς ἐπελθούσης ἃ φιλεῖς θεᾶσαι; ὁ δὲ μαλακαῖς ἐσθῆσι νικώμενος, εἶτα δὲ ἀπαλλασσόμενος τοῦ βίου, ταῦτα ὠφελεῖ σε κἀκεῖ ὅπου πορεύῃ; ὁ δὲ φονεὺς γίνωσκε τὴν ἀξίαν τιμωρίαν διπλῆν ἀποκεῖσθαι μετὰ τὴν ἐνθένδε λύσιν. ὁμοίως καὶ ὁ φαρμακός, ὁ περίεργος, ὁ ἅρπαξ, ὁ ἀποστερητής, ὁ ἀρσενοκοίτης, ὁ κλέπτης, καὶ ὁπόσοι τοιούτου χοροῦ ὑπάρχετε, τῶν ἔργων ὑμῶν καθηγουμένων ἐπὶ πῦρ ἄσβεστον καὶ σκότος μέγιστον καὶ βυθὸν κολαστήριον καὶ ἀπειλὰς αἰωνίους καταντήσετε. ὅθεν, ἄνδρες Ἐφέσιοι, ἐπιστρέψατε ἑαυτούς, ἐπιστάμενοι καὶ τοῦτο ὅτι οἱ βασιλεῖς, οἱ δυνάσται, οἱ τύραννοι, οἱ ἀλαζόνες, οἱ πολέμους χειρωσάμενοι γυμνοὶ τῶν ἐνθένδε ἀπαλλασσόμενοι, ἐν κακοῖς δὲ αἰωνίοις συγγινόμενοι ὀδυνῶνται. Καὶ ταῦτα εἰπὼν ὁ Ἰωάννης δυνάμει θεοῦ ἰάσατο πάσας τὰς νόσους. **********

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them.35 And you, the adulterous woman who fights back against the law, are ignorant of where you will end up. And you who do not share with those in need but have possessions stored up, when you are set free from this body and in need of some mercy when you are burning up in the fire, you will not have the one who shows mercy.36 And you who are short-tempered and enraged, know that you are conducting yourself like irrational animals. And you who are drunk and eager to brawl, observe well that you are out of your senses serving a shameful and filthy desire. 36.  “And you who rejoice in gold and ivory and delight in precious stones, when night has come, do you see the things you love? And you who are won over by soft clothing, but then are released from life, what do these things profit you where you are going? And you, murderer, recognize the deserved twofold punishment to be stored up after your release from this place. In the same way also the sorcerer, the superstitious, the cheat, the defrauder, the homosexual,37 the thief, and as many of you as belong to the likes of this group, being guided by your works, you will go down into unquenchable fire and great darkness and the torture-pit and eternal threats. Therefore, Ephesian men, convert yourselves, knowing this also, that the kings, the rulers, the tyrants, the arrogant men, those who have mastered wars—they are released naked from this place, but together, they suffer in eternal misfortunes!38” And after saying these things, John, in the power of God, healed all of the sick.39 [Lacuna]

35 cf. Rom 2:14–15. 36 cf. Luke 16:19–31. 37 The translation of ἀρσενοκοίτης has been the subject of much debate; even among the most recent translations, there have been disagreements ( Junod and Kaestli render it pédéraste, while Elliott opts for sodomite). For discussion on this topic, see Bailey (1955), Wright (1984), Petersen (1986), Wright (1987), De Young (1992), Martin (1996), and Cook (2019). 38 John’s mention of “arrogant men” who are experienced in war and their nakedness when they depart this world to judgment seems to be a reference to Andronicus, the commander who mockingly suggested that John enter the theater naked in c. 31. 39 There is a gap between this chapter and c. 87 in which other pericopes surely occurred. This gap would have contained the rest of the story concerning the healing in the theater, the introduction of Andronicus’ wife Drusiana (who appears prominently throughout the rest of the Acts of John), the stories of Andronicus’ and Drusiana’s conversions, and the account of the Lord’s appearance to Drusiana in the tomb (alluded to at the beginning of c. 87). For a more detailed description, see Junod and Kaestli (1983), 86–91.

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Διήγησις θαυμαστὴ περὶ τὰς πράξεις καὶ ὀπτασίας ἣν εἶδεν ὁ ἅγιος Ἰωάννης ὁ θεόλογος παρὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· πῶς ἐφάνη ἀπ᾽ ἀρχῆς Πέτρον καὶ Ἰάκωβον καὶ ὅπου διηγεῖται τοῦ σταυροῦ τὸ μυστήριον. 87.  Ἐξήτασαν οὖν οἱ παρόντες τὴν αἰτίαν, καὶ μάλιστα ἠπόρουν εἰρηκυίας τῆς Δρουσιανῆς ὅτι Μοι ὁ κύριος ὡς Ἰωάννης ὤφθη ἐν τῷ μνήματι καὶ ὡς νεανίσκος. Ἠπορημένων οὖν αὐτῶν καὶ τρόπον τινὰ μηδέπω ἐστηριγμένων τῇ πίστει βεβαίως φέρειν ὁ Ἰωάννης εἶπεν· 88.  Ἄνδρες ἀδελφοί, οὐδὲν ξένον πεπόνθατε οὐδὲ παράδοξον περὶ τῆς εἰς τὸν ἐκδοχῆς, ὅπου γε καὶ ἡμεῖς, οὓς ἐξελέξατο ἑαυτῷ ἀποστόλους, πολλὰ ἐπειράσθημεν· ἐγὼ μὲν ὑμῖν προσομιλεῖν οὔτε γράψαι χωρῶ ἅ τε εἶδον ἅ τε ἤκουσα· καὶ νῦν μὴν δεῖ με πρὸς τὰς ἀκοὰς ὑμῶν ἁρμόσασθαι, καὶ καθ᾽ ἃ χωρεῖ ἕκαστος ἐκείνων ὑμῖν κοινωνήσω ὧν ἀκροαταὶ δύνασθε γενέσθαι, ὅπως ἴδητε τὴν περὶ αὐτὸν δόξαν ἥτις ἦν καὶ ἔστιν καὶ νῦν καὶ εἰς ἀεί.

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The marvelous story about the acts and visions which Saint John the Theologian saw from our Lord Jesus Christ; how he appeared from the beginning to Peter and James and where he describes the mystery of the cross.40 8741.  Therefore, those present inquired about the cause, and they were all the more perplexed because Drusiana had said, “The Lord appeared to me in the tomb as John and as a young man.” Consequently, because they were at a loss, and, in a certain way, not yet firmly established in the faith, bearing patiently, John said, 88.  “Men, brothers, you have suffered nothing foreign or unknown concerning your expectation of the Lord,42 especially since we also, whom he selected for himself as apostles, were tested in many things; I for one am capable neither of preaching nor of writing to you what I have both seen and heard; yet now it is indeed necessary for me to fit them for your ears, and according to what each of you can accommodate, I will share with you that of which you are capable of becoming hearers, so that you might see the glory around him, which was and is both now and forever.

40 This incipit occurs in the only manuscript containing this section in full (C), which begins in c. 87 and ends in c. 105, where a doxological conclusion bookends the incipit; assuming this section is an original part of the Acts of John and not a later interpolation, both features are surely secondary developments. 41 Junod and Kaestli argue that cc. 87–105 should be located in the gap after c. 36 (as opposed to in between cc. 86 and 106, per Bonnet). Bonnet’s ordering finds support from the following observations, both in accordance with Drusiana’s description in c. 87: Drusiana is laid in a tomb prior to the events of c. 70, and John marvels at the appearance of “a good-looking young man” (presumably an incarnation of Christ) in c. 73 when he goes to her grave. The problem is that nowhere in the account of Drusiana’s resurrection (cc. 63–86) does she report seeing the Lord in the form of John, as she describes here. Thus, Junod and Kaestli argue, Bonnet’s ordering can only be sustained if we suppose the existence of another lacuna between cc. 86 and 87 that accounts for this detail. But the following factors complicate Bonnet’s hypothesis: first, John’s speech in c. 103 seemingly alludes to a scenario in which he and Drusiana were prisoners, a situation completely foreign to cc. 63–86; second, manuscripts R and Z, which contain both of the sections consisting of cc. 63–86 and cc. 106–15, link these sections without any indication of a gap, which suggests that the placement of c. 106 after c. 86 was early, if not original; third, if there were a lacuna between cc. 86 and 87, then the missing piece of the narrative it would supply would appear out of order, as we would expect the double manifestation of Christ to Drusiana to be described well before c. 86; and fourth, references to previous events in Drusiana’s prayer (c. 82) and in the speech of Callimachus’ friends seeking to dissuade him from pursuing her (c. 63) suggest that the double manifestation witnessed by Drusiana took place when she was locked in a tomb by Andronicus, a now-lost episode that must have occurred before Andronicus’ conversion, and therefore, shortly after c. 36. Further details can be found in Junod and Kaestli (1983), 72–75. 42 In the extant Greek manuscripts, the word Lord is not present, but the phrase “of the” preceding it is. Since a necessary word was clearly omitted by mistake, the critical text supplies this word following a conjecture of James.

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ὅτε γὰρ ἐξελέξατο Πέτρον καὶ Ἀνδρέαν ἀδελφοὺς ὄντας, ἔρχεται πρός με καὶ τὸν ἀδελφόν μου Ἰάκωβον εἰπών· Χρῄζω ὑμῶν, ἔλθατε πρός με. Καὶ ὁ ἀδελφός μου τοῦτο εἶπεν· Ἰωάννη, τὸ παιδίον τοῦτο ἐπὶ τοῦ αἰγιαλοῦ καλέσαν ἡμᾶς τί βούλεται; Κἀγὼ εἶπον· Ποῖον παιδίον; Ὁ δέ μοι πάλιν· Τὸ νεῦον ἡμῖν. Κἀγὼ ἀπεκρινάμην· Διὰ τὴν πολλὴν ἡμῶν ἀγρυπνίαν τὴν κατὰ θάλασσαν γεγονυῖαν οὐκ εὖ ὁρᾷς, ἀδελφέ μου Ἰάκωβε· οὐχ ὁρᾷς δὲ τὸν ἑστῶτα ἄνδρα εὔμορφον καλὸν ἱλαροπρόσωπον; Ὁ δέ μοι εἶπεν· Τοῦτον οὐχ ὁρῶ, ἀδελφέ· ἀλλ᾽ ἐξέλθωμεν καὶ ὀψόμεθα τὸ τί βούλεται. Καὶ οὕτως εἰς γῆν τὸ πλοῖον ἀγαγόντες εἴδομεν καὶ αὐτὸν ἅμα ἡμῖν βοηθοῦντα ὅπως τὸ πλοῖον ἑδράσωμεν. 89.  ὡς δὲ ἀπέστημεν τοῦ τόπου αὐτῷ βουληθέντες ἕπεσθαι, πάλιν ὤφθη ἐμοὶ ὑπόψιλον ἔχων, τὸ δὲ γένειον δασὺ καταγόμενον, τῷ δὲ Ἰακώβῳ ἀρχιγένειος νεανίσκος. ἠποροῦμεν οὖν ἀμφότεροι ὅ τι βούλεται τὸ ὁραθὲν ἡμῖν. εἶτα ἐπόμενοι αὐτῷ ἀμφότεροι κατ᾽ ὀλίγον ἠποροῦμεν ἐννοούμενοι τὸ πρᾶγμα. ἐμοὶ μέντοι καὶ τὸ παραδοξότερον τότε ἐφαίνετο· ἐπειρώμην γὰρ αὐτὸν κατ᾽ ἰδίαν ὁρᾶν, καὶ οὐδεπώποτε εἶδον τοὺς ὀφθαλμοὺς αὐτοῦ ἐπιμύοντας, ἀλλὰ μόνον ἀνεῳγότας. πολλάκις δέ μοι καὶ μικρὸς ἄνθρωπος ἐφαίνετο δύσμορφος καὶ τὸ πᾶν εἰς οὐρανὸν ἀποβλέπων. εἶχεν δὲ καὶ ἕτερον θαυμαστόν· ἀνακείμενον ἐμὲ ἐπὶ τὰ ἴδια στήθη ἐδέχετο, κἀγὼ συνεῖχον ἑαυτῷ· καὶ ποτὲ μέν μοι λεῖα καὶ ἁπαλὰ τὰ στήθη αὐτοῦ ἐψηλαφᾶτο, ποτὲ δὲ σκληρὰ καὶ ὥσπερ πέτραις ὅμοια, ὡς διαπορεῖν με ἐν ἐμαυτῷ καὶ λέγειν· Τί ἐστιν τοῦτο [οὗτός] μοι; Καὶ ἐννοοῦντός μου ταῦτα αὐτὸς …

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“You see, when he chose Peter and Andrew, who were brothers, he came43 to me and my brother, James,44 saying, ‘I need you, come to me.45 ’ And my brother, hearing this, said,46 ‘John, this child on the shore calling us—what does he want?’ And I said, ‘What child?’ Then he said to me again, ‘The one beckoning to us.’ And I replied, ‘Because of our great sleeplessness that came from being on the sea, you are not seeing well, my brother James. Do you not see, then, the handsome, good-looking, and cheerful man standing there?’ But he said to me, ‘I do not see him, brother; but let us go out and see what he wants.’ And leading the boat thus unto land, we saw him also together with us helping so that we might settle the boat. 89.  “But as we left the place, wanting to go after him, he appeared to me again as having a balding head47 and a thick and flowing beard, but to James as a young man with his first beard. Therefore, we were both at a loss for what the thing we had seen wanted with us. Then, as both of us followed him, little by little we were more perplexed as we considered the matter. To me, however, something even more incredible appeared then: indeed, I was trying to see him according to himself, and I never once saw his eyes closing, but only opened. But he often appeared to me also as a small man, misshapen and gazing skyward at everything.48 But he had still another remarkable thing. He would receive me to his own chest when I would recline,49 and I would embrace him; and at one time, his chest would feel smooth and tender to me, and at another time, it would feel hard and like rocks, so that I would be greatly perplexed in my mind and say, ‘What does this mean?’ And as I considered these things, he …50 43 Historical present. 44 With this detail, the author of the Acts of John identifies John as one of the sons of Zebedee. The detail that John would recline at Jesus’ chest in c. 89 identifies him with the “disciple whom Jesus loved” in the fourth gospel (and thus, according to the traditional view, the John who authored that gospel). Taken together, these details furnish an early testimony to the view that John the son of Zebedee penned the fourth gospel. 45 cf. Mark 1:16–20 (Matt 4:18–22). 46 The word hearing is not present in the extant Greek manuscript but is supplied based on a conjecture of Bonnet. The phrase still makes sense without this word (it could be read, “And my brother said this”), but without it, the word this also seems superfluous (the author could have simply written, “And my brother said”). 47 The one extant Greek manuscript has “balding,” but no mention of a “head”; this has been supplied based on a conjecture of James. 48 Other translations, including Elliott’s (317), treat the καί … καί construction of the Greek as a “both … and” construction combining two contradictory descriptions. In these translations, Jesus is described as appearing as both a short, misshapen man and one so tall he reaches into the heavens. This certainly makes sense in the context (cf. the description in the next chapter), but we feel that the specific wording in this case is best rendered as a more emphatic description of Jesus’ short stature: he is so short that he must look towards the heavens to see “everything” (τὸ πᾶν). 49 cf. John 13:23, 25. 50 The only Greek manuscript extant at this passage (C) is lacunose, but not due to damage to the page; rather, the scribe simply left a blank space after the preceding word. Junod and Kaestli offer the following assessment: “The manuscript, exceptionally, leaves after αὐτὸς an empty space at the end of the line, where eight to ten letters could take place. Did the scribe fail to read or understand a word in the source? The gap could be more important than the space which is reserved for it: we would expect a word from the Lord. (192)”

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90.  ἄλλοτε δέ ποτε παραλαμβάνει με Ἰάκωβον καὶ Πέτρον εἰς τὸ ὄρος ὅπου ἦν αὐτῷ ἔθος εὔχεσθαι, καὶ εἴδομεν αὐτῷ φῶς τοιοῦτον ὁποῖον οὐκ ἔστιν δυνατὸν ἀνθρώπῳ χρωμένῳ λόγῳ φθαρτῷ ἐκφέρειν οἷον ἦν. πάλιν ὁμοίως ἀνάγει ἡμᾶς τοὺς τρεῖς εἰς τὸ ὄρος λέγων· Ἔλθατε σὺν ἐμοί. Ἡμεῖς δὲ πάλιν ἐπορεύθημεν, καὶ ὁρῶμεν αὐτὸν ἀπὸ διαστήματος εὐχόμενον· ἐγὼ δὲ οὖν, ἐπειδὴ ἐφίλει με, ἠρέμα ὡς μὴ ὁρῶντος [αὐτὸς] αὐτοῦ ἐγγίζω αὐτῷ καὶ ἵσταμαι ἀφορῶν [αὐτὸν] εἰς τὰ ὀπίσθια αὐτοῦ· καὶ ὁρῶ αὐτὸν ἱμάτια μὲν μηδὲ ὅλως ἠμφιεσμένον, γυμνὸν δὲ τούτων ὁρωμένον ὑφ᾽ ἡμῶν, ἄνθρωπον δὲ οὐδὲ ὅλως· καὶ τοὺς μὲν πόδας [ποίας] χιόνος λευκοτέρους, ὡς καὶ τὴν γῆν ἐκείνην καταλάμπεσθαι ὑπὸ τῶν ποδῶν· τὴν δὲ κεφαλὴν εἰς τὸν οὐρανὸν ἐρειδομένην, ὡς φοβηθέντα με κραυγάσαι, αὐτὸν δὲ ἐπιστραφέντα μικρὸν ἄνθρωπον ὀφθῆναι καὶ κρατήσαντά μου τὸ γένειον ἀνασπάσαι καὶ εἰπεῖν μοι· Ἰωάννη, μὴ γίνου ἄπιστος ἀλλὰ πιστὸς καὶ μὴ περίεργος. Καὶ εἶπον αὐτῷ· Τί γὰρ ἐποίησα, κύριε; Λέγω δὲ ὑμῖν, ἀδελφοί, οὕτως πεπόνηκα τὸν τόπον ἐκεῖνον ὅθεν μου τοῦ γενείου ἐλάβετο ἡμέρας τριάκοντα, ὥστε με εἰπεῖν αὐτῷ· Κύριε, εἰ τὸ τίλμα σου παίζοντος τοιαύτην ἀλγηδόνα πεποίηκεν, τί εἰ ῥαπίσμασίν με ἔλαβες; Καὶ αὐτός μοι εἶπεν· Σὸν λοιπὸν ἤτω μὴ πειράζειν τὸν ἀπείραστον. 91.  Ὁ δὲ Πέτρος καὶ Ἰάκωβος ἐμοῦ ὁμιλοῦντος τῷ κυρίῳ ἠγανάκτουν διανευόμενοί μοι ὅπως παραγένωμαι πρὸς αὐτοὺς ἀπολιπὼν μόνον τὸν κυρίον. καὶ ἐπορεύθην καὶ εἶπον μοι ἀμφότεροι· Ὁ τῷ κυρίῳ προσομιλῶν γέρων ἐπὶ τοῦ ὕψους τίς ἦν; καὶ γὰρ ἠκροώμεθα ἀμφοτέρων λαλούντων. Καὶ συννοήσας τὴν πολλὴν χάριν αὐτοῦ καὶ

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90.  “Now another time he took me and51 James and Peter to the mountain where it was his habit to pray, and we saw in him a light of such a sort as it is not possible for a man using perishable speech to express what it was like.52 Again, in the same way, he led53 the three of us up to the mountain saying, “Come with me.” So we went again, and from a distance, we saw him praying;54 and then I, knowing that he loved me,55 drew near to him quietly so that he might not see, and I stood56 fixing my eyes on his back;57 and I saw58 he was not at all clothed with any garments, but he was seen by us as naked, though not wholly as a man; and here his feet, whiter than snow, so that even that ground was illuminated by his feet; and there his head, sticking into the heavens, so that I, being terrified,59 cried out, so that60 he, turning around, appeared as a small man and grabbing my beard, pulled it up and said to me, ‘John, do not become faithless, but faithful,61 and do not be a busybody.’ And I said to him, ‘But what did I do, Lord?’ Yet I say to you, brothers, for thirty days I was in such pain in that spot where he grabbed my beard, that I said to him, ‘Lord, if the tug of your joking has caused such suffering, what if you had slapped me?62 ’ And he said to me, ‘Let it be a lesson for you63 from now on not to tempt the untemptable.64 ’

91.  “But Peter and James were angry with me for having conversation with the Lord, motioning to me65 that I should come to them and leave the Lord alone. And I went over and they both said to me, ‘The old man speaking with the Lord on the height, who was he? For we also were listening while both of them were speaking.’

51 52 53 54 55 56 57

58 59 60 61 62 63 64 65

This word is not present in the extant Greek manuscript, but it is supplied following a conjecture of James. cf. Mark 9:2–3 (Matt 17:1–2; Luke 9:28–29). Historical present. cf. Luke 9:28–29. cf. John 20:2. Historical present. This detail (presumably an allusion to Exod 33:23) more closely aligns the transfiguration with other encounters with God on a mountain in the Old Testament. In particular, these encounters are experienced by Moses and Elijah—the two figures who appear at Jesus’ side in the Synoptic Gospels’ accounts of this event. Historical present. cf. Matt 17:6. We have repeated “so that” to convey that the entire sequence of actions—John’s startled reaction, as well as Jesus’ response—is part of the same construction in Greek. cf. John 20:27. John seems to be suggesting that if just a playful tug on his beard from Jesus left his chin sore for thirty days, a slap from Jesus would have been unbearable. Or, “let it be your concern.” cf. Matt 4:7 (Luke 4:12); Jas 1:13. cf. John 13:24.

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πολυπρόσωπον ἑνότητα καὶ σοφίαν ἄληκτον εἰς ἡμᾶς ἀποβλέπουσαν εἶπον· Μαθήσεσθε αὐτοῦ τοῦτο αὐτὸν ἐξετάσαντες. 92.  Πάλιν ποτὲ ἡμῶν πάντων τῶν μαθητῶν αὐτοῦ εἰς Γεννησαρὲτ ἐν ἑνὶ καθευδόντων οἴκῳ ἐγὼ μόνος ὑπὸ τὸ ἱμάτιον ἐντυλιξάμενος ἐπετήρουν τί πράσσει, καὶ ἤκουσα τὸ πρῶτον λέγοντος αὐτοῦ· Ἰωάννη, κάθευδε. Κἀγὼ τότε προσποιησάμενος τὸν καθεύδοντα εἶδον ἄλλον ὅμοιον αὐτῷ [καθεύδοντά] τινα, οὗ καὶ ἠκροασάμην λέγοντος τῷ κυρίῳ μου· Ἰησοῦ, οὓς ἐξελέξω ἔτι σοι ἀπιστοῦσιν. Καὶ ὁ κύριός μου εἶπεν αὐτῷ· Καλῶς λέγεις· ἄνθρωποι γάρ εἰσιν. 93.  Ἑτέραν δὲ ὑμῖν δόξαν ἐρῶ, ἀδελφοί· ποτὲ βουλόμενος αὐτὸν κρατῆσαι ἐν ὑλώδει καὶ παχεῖ σώματι προσέβαλλον· ἄλλοτε δὲ πάλιν ψηλαφῶντός μου αὐτὸν ἄυλον ἦν καὶ ἀσώματον τὸ ὑποκείμενον καὶ ὡς μηδὲ ὅλως ὄν. εἰ δέ ποτε ὑπό τινος τῶν Φαρισαίων κληθεὶς εἰς κλῆσιν ἐπορεύετο, συναπῄειμεν αὐτῷ· καὶ ἕκαστος ἡμῶν ἐλάμβανε τακτὸν ἄρτον ἕνα ὑπὸ τῶν κεκληκότων, ἐν οἷς καὶ αὐτὸς ἐλάμβανεν ἕνα· τὸν δὲ αὐτοῦ εὐλογῶν διεμέριζεν ἡμῖν· καὶ ἐκ τοῦ βραχέος ἕκαστος ἡμῶν ἐχορτάζετο καὶ οἱ ἡμῶν ἄρτοι ὁλόκληροι ἐφυλάσσοντο, ὥστε ἐκπλήττεσθαι τοὺς καλοῦντας αὐτόν. ἐβουλόμην δὲ πολλάκις σὺν αὐτῷ βαδίζων ἰδεῖν εἰ ἴχνος αὐτοῦ ἐπὶ τῆς γῆς φαίνεται· ἑώρων γὰρ αὐτὸν ἀπὸ τῆς γῆς ἑαυτὸν ἐπαίροντα· καὶ οὐδέποτε εἶδον. καὶ ταῦτα ὑμῖν ἔτι ὥσπερ προτροπῆς ἕνεκεν, ἀδελφοί, τῆς ἐπ᾽ αὐτὸν πίστεως ὁμιλῶ· τὰ γὰρ μεγαλεῖα αὐτοῦ καὶ τὰ θαυμάσια τὸ νῦν σεσιγήσθω, ἄρρητα ὄντα καὶ τάχα οὐ δυνάμενα οὔτε λέγεσθαι οὔτε ἀκούεσθαι. 94.  Πρὶν δὲ συλληφθῆναι αὐτὸν ὑπὸ τῶν ἀνόμων καὶ ὑπὸ ἀνόμου ὄφεως νομοθετουμένων Ἰουδαίων συναγαγὼν πάντας ἡμᾶς ἔφη· Πρίν με ἐκείνοις παραδοθῆναι ὑμνήσωμεν τὸν πατέρα καὶ οὕτως ἐξέλθωμεν ἐπὶ τὸ προκείμενον. Κελεύσας οὖν ἡμῖν γῦρον ποιῆσαι, ἀποκρατούντων τὰς ἀλλήλων χεῖρας, ἐν μέσῳ δὲ αὐτὸς γενόμενος ἔλεγεν· Τὸ ἀμὴν ὑπακούετέ μοι. Ἤρξατο οὖν ὑμνεῖν καὶ λέγειν·

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And considering his extensive grace and the unity of his many faces66 and unceasing wisdom paying attention to us, I said, ‘You will learn this from him if you question him.’ 92.  “Again, when all of us, his disciples, were sleeping in one house in Gennesaret, I alone, wrapped in a cloak, was keeping watch for what he was doing, and I heard him at first saying, ‘John, sleep.’ And then, pretending to sleep, I saw some other person similar to him,67 whom I heard saying to my Lord, ‘Jesus, the ones you chose are still not believing in you.’ And my Lord said to him, ‘You speak correctly; for they are human.’ 93.  “But I will tell you another glorious thing, brothers: sometimes when I wanted to hold him, I would strike against a woody and thick body; but other times, when I would feel him again,68 the underlying substance was immaterial and bodiless, as if it did not even exist. But if at some time he would go, being called with an invitation by one of the Pharisees,69 we would go out with him; and each one of us would receive from those who had invited us one loaf of bread, of which he himself would also receive one; this he would divide for us while he said the blessing; and from that morsel each of us would be filled,70 and our full loaves would be left over, so that those who had invited him were astonished. Now I desired many times when I walked with him to see if his footprint would appear upon the earth—for I would see him lifting himself up from the earth—yet I never saw it. “And I still preach these things to you as a cause of exhortation, brothers, to faith in him; for his mighty works and wonders must be kept silent for now, being unutterable and presently unable to be either spoken or heard.” 94.  “But before he was arrested71 by the Jews who were lawless and given law by a lawless serpent,72 he gathered all of us together and said, ‘Before I am handed over73 to them, let us sing a hymn to the Father, and thus let us go out74 to what has been set before us.’ Then, ordering us to form a circle by holding one another’s hands while he stood in the middle, he began saying, ‘Answer “amen” to me.’ Then he started to sing a hymn and say, 66 It is worth noting that in the theology of the Trinity, the persons of the Trinity have historically been called “faces” (πρόσωπον). 67 Bonnet conjectures that this phrase should read “I saw some other person similar to him sleeping,” but Junod and Kaestli reject this conjecture. 68 cf. 1 John 1:1. 69 cf. Luke 7:36; 11:37; 14:1. 70 cf. Mark 6:35–44 (Matt 14:15–21; Luke 9:12–17; John 6:5–13) and Mark 8:1–10 (Matt 15:32–39). 71 cf. Mark 14:48 (Matt 26:55); Luke 22:54; John 18:12; Acts 1:16. 72 The paradox of this description is surely intentional; the lawless serpent has given a “law” of lawlessness. 73 cf. John 18:36. 74 cf. Mark 14:26 (Matt 26:30; Luke 22:39).

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Δόξα σοι πάτερ. Καὶ ἡμεῖς κυκλεύοντες ὑπηκούομεν αὐτῷ τὸ ἀμήν. Δόξα σοι λόγε, δόξα σοι χάρις. Ἀμήν. Δόξα σοι τὸ πνεῦμα, δόξα σοι ἅγιε, δόξα σου τῇ δόξῃ. Ἀμήν. Αἰνοῦμέν σε πάτερ, εὐχαριστοῦμέν σοι φῶς ἐν ᾧ σκότος οὐκ οἰκεῖ. Ἀμήν. 95.  Ἐφ᾽ ᾧ δὲ εὐχαριστοῦμεν λέγω· Σωθῆναι θέλω καὶ σῶσαι θέλω. Ἀμήν. Λυθῆναι θέλω καὶ λῦσαι θέλω. Ἀμήν. Τρωθῆναι θέλω καὶ τρῶσαι θέλω. Ἀμήν. Γεννᾶσθαι θέλω καὶ γεννᾶν θέλω. Ἀμήν. Φαγεῖν θέλω καὶ βρωθῆναι θέλω. Ἀμήν. Ἀκούειν θέλω καὶ ἀκούεσθαι θέλω. Ἀμήν. Νοηθῆναι θέλω νοῦς ὢν ὅλος. Ἀμήν. Λούσασθαι θέλω καὶ λούειν θέλω. Ἀμήν. Ἡ χάρις χορεύει. Αὐλῆσαι θέλω, ὀρχήσασθε πάντες. Ἀμήν.

T ranslati o n

‘Glory to you, Father!’

 

And we, moving in a circle, answered him, ‘Glory to you, Word, glory to you, Grace!’

‘Amen.’ ‘Amen.’

‘Glory to you, Spirit, glory to you, Holy One, glory to your glory!’

‘Amen.’

‘We praise you, Father, we give thanks to you, Light in whom darkness does not dwell!75 ’

‘Amen.’

95.  “‘Now I will say for what we are giving thanks: ‘I will be saved,76 and I will save.’ ‘I will be set free, and I will set free.’ ‘I will be injured, and I will injured.’ ‘I will be begotten, and I will beget.’ ‘I will eat, and I will be devoured.’ ‘I will hear, and I will be heard.’

‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’

‘I will be understood, being wholly understanding.77 ’ ‘I will be washed, and I will wash.’

‘Amen.’

‘Grace is dancing!’ ‘I will play the flute, dance, all of you!’

‘Amen.’

‘Amen.’

75 cf. 1 John 1:5. This could also be an allusion to John 1:5. 76 Throughout this sequence, the verbs are not in future tense, but follow a θέλω + infinitive construction. While this could also be rendered “I want/wish to …” (per Junod and Kaestli), we felt that the author is conveying purpose, rather than desire, as a cause for thanksgiving; therefore, we have followed Elliott. 77 Literally, “being a whole mind.”

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Θρηνῆσαι θέλω, κόψασθε πάντες. Ἀμήν. Ὀγδοὰς μία ἡμῖν συμψάλλει. Ἀμήν. Ὁ δωδέκατος ἀριθμὸς ἄνω χορεύει. Ἀμήν. Τῷ δὲ ὅλῳ ἄνω χορεύειν ὑπάρχει. Ἀμήν. Ὁ μὴ χορεύων τὸ γινόμενον ἀγνοεῖ. Ἀμήν. Φυγεῖν θέλω καὶ μένειν θέλω. Ἀμήν. Κοσμεῖν θέλω καὶ κοσμεῖσθαι θέλω. Ἀμήν. Ἑνωθῆναι θέλω καὶ ἑνῶσαι θέλω. Ἀμήν. Οἶκον οὐκ ἔχω καὶ οἴκους ἔχω. Ἀμήν. Τόπον οὐκ ἔχω καὶ τόπους ἔχω. Ἀμήν. Ναὸν οὐκ ἔχω καὶ ναοὺς ἔχω. Ἀμήν. Λύχνος εἰμί σοι τῷ βλέποντί με. Ἀμήν. Ἔσοπτρόν εἰμί σοι τῷ νοοῦντί με. Ἀμήν.

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‘I will sing a dirge, strike your chests, all of you!78 ’ ‘One Ogdoad79 sings a psalm together with us.’ ‘The twelfth number80 dances above.’ ‘Now for the whole universe it is time to dance above.81 ’ ‘The one who is not dancing does not know what is happening.’ ‘I will flee and I will stay.’ ‘I will put in order and I will be put in order.’ ‘I will unite and I will be united.’ ‘I have no house and I have many82 houses.83 ’ ‘I have no place84 and I have many85 places.’ ‘I have no temple and I have many86 temples.87 ’ ‘I am a lamp88 to you who see me.’ ‘I am a mirror to you who understand me.89 ’

‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’ ‘Amen.’

78 cf. Matt 11:17; Luke 7:32. 79 In Valentinian thinking, the Ogdoad refers to the first eight Aeons, two of which, Word (λόγος) and Mind (νοῦς), are mentioned here and in the next section of the text. 80 The reference here is unclear. As Junod and Kaestli note, it could be in connection to the twelve disciples (649). 81 The text in the one manuscript extant here appears to be corrupted. The critical text follows a conjecture by Bonnet. 82 We have added the word many for clarity. 83 cf. Heb 3:6. 84 cf. Matt 8:20 (Luke 9:58). 85 We have added the word many for clarity. 86 We have added the word many for clarity. 87 cf. 1 Cor 3:16–17; 2 Cor 6:16. 88 cf. Rev 21:23; Ps 119:105 (LXX 118:105). 89 cf. Jas 1:23.

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Θύρα εἰμί σοι κρούοντί με. Ἀμήν. Ὁδός εἰμί σοι παροδίτῃ. 96.  Ὑπακούων δέ μου τῇ χορείᾳ ἴδε σεαυτὸν ἐν ἐμοὶ λαλοῦντι καὶ ἰδὼν ὃ πράσσω τὰ μυστήριά μου σίγα. ὁ χορεύων νόει ὃ πράσσω ὅτι σόν ἐστιν τοῦτο τὸ ἀνθρώπου πάθος ὃ μέλλω πάσχειν. οὐ γὰρ ἐδύνου ὅλως συνιδεῖν ὃ πάσχεις εἰ μή σοι λόγος ὑπὸ πατρὸς ἐστάλην. ὁ ἰδὼν ὃ πράσσω ὡς πάσχοντα εἶδες καὶ ἰδὼν οὐκ ἔστης ἀλλ᾽ ἐκινήθης ὅλος. † κινηθεὶς σοφίζειν † στρωμνήν με ἔχεις ἐπαναπάηθί μοι. τίς εἰμι ἐγὼ γνώσῃ ὅταν ἀπέλθω. ὃ νῦν ὁρῶμαι τοῦτο οὐκ εἰμί· ὄψει ὅταν σὺ ἔλθῃς. εἰ τὸ πάσχειν ᾔδεις, τὸ μὴ παθεῖν ἂν εἶχες· τὸ παθεῖν σύγγνωθι καὶ τὸ μὴ παθεῖν ἕξεις. ὃ σὺ μὴ οἶδας αὐτός σε διδάξω. θεός εἰμι σοῦ, οὐ τοῦ προδότου. ῥυθμίζεσθαι θέλω ψυχὰς ἁγίας ἐπ᾽ ἐμέ. τὸν λόγον γνῶθι τῆς σοφίας. πάλιν ἐμοὶ λέγε· Δόξα σοι πάτερ, δόξα σοι λόγε, δόξα σοι πνεῦμα [ἅγιον].

T ranslati o n

‘I am a door90 to you who knock91 on me.’ ‘I am a way92 to you, the93 wayfarer.’

‘Amen.’ ‘Amen.’94

96.  “‘Now as you answer my dance-song, see yourself in me as I speak, and after you have seen what I am doing, keep silent of my mysteries. You who dance understand what I am doing because this human suffering which I am about to suffer is yours. For you could not wholly see what you suffer if I, the Word, were not sent to you by the Father. You who have seen what I am doing saw me as one suffering and when you saw, you did not stand firm, but were moved altogether. Now that you have been moved to instruct,95 you have me for a bed; take your rest on me. Who I myself am, you will know when I have departed.96 What I now appear to be, this I am not; What I am,97 you will see when you yourself have come. If you had known suffering, you would have had the ability not to suffer; Own your suffering, and you will have the ability not to suffer. What you do not know,98 I myself will teach you. I am your God, not the betrayer’s. I wish for holy souls to be of one mind toward me. Know the word of wisdom. Say with me again: “Glory to you, Father, glory to you, Word, glory to you, Holy99 Spirit!” 90 cf. John 10:9. 91 The article τῷ preceding the participle κρούοντί (“knocking”) is not present in the one manuscript extant at this point, but the critical text supplies it here, following a conjecture by James. 92 cf. John 14:6. 93 The article is not present in the one manuscript extant here, but the critical text supplies it, following a conjecture by Pallas. The conjecture is made on the basis of the meter of the Greek. 94 This last amen is not found in the one manuscript extant at this location, but the critical text supplies it, following a conjecture by Bonnet. The conjecture seems perfectly plausible, given the complete consistency of call-and-answer pattern up to this point in the hymn. 95 The text here is corrupt. Various conjectures have been offered to render it intelligible, but the critical text adopts none of them. Elliott (319) appears to follow the conjecture of Schimmelpfeng in reading “Moved to become wise.” 96 cf. John 16:7. 97 This phrase is not present in the one manuscript extant here. It is supplied in the critical text as a conjecture. 98 cf. John 13:7. 99 This word is absent in the extant Greek manuscript, but it has been supplied in the critical text based on its presence in c. 94.

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Τὸ δὲ ἐμὸν εἰ θέλεις ἁμὴν γνῶναι, λόγῳ [ἅπαξ] ἔπαιξα πάντα καὶ οὐκ ἐπῃσχύνθην ὅλως. ἐγὼ ἐσκίρτησα, σὺ δὲ νόει τὸ πᾶν, καὶ νοήσας λέγε· Δόξα σοι πάτερ. Ἀμήν. 97.  Ταῦτα, ἀγαπητοί, χορεύσας μεθ᾽ ἡμῶν ὁ κύριος ἐθῆλθεν. καὶ ἡμεῖς ὥσπερ πλανηθέντες ἢ καὶ ἀποκοιμηθέντες ἄλλος ἀλλαχόσε πεφεύγαμεν. ἐγὼ μὲν οὖν ἰδὼν αὐτὸν πάσχοντα οὐδὲ προσέμεινα αὐτοῦ τὸ πάθος, ἀλλ᾽ ἔφυγον εἰς τὸ ὄρος τῶν ἐλαιῶν κλαίων ἐπὶ τῷ συμβεβηκότι. καὶ ὅτε τῷ ἀρουβάτῳ ἀπεκρεμάσθη ὥρας ἕκτης ἡμερινῆς, σκότος ἐφ᾽ ὅλης τῆς γῆς ἐγεγόνει. καὶ στὰς ὁ κύριός μου ἐν μέσῳ τοῦ σπηλαίου καὶ φωτίσας με εἶπεν· Ἰωάννη, τῷ κάτω ὄχλῳ ἐν Ἱεροσολύμοις σταυροῦμαι καὶ λόγχαις νύσσομαι καὶ καλάμοις, ὄξος τε καὶ χολὴν ποτίζομαι. σοὶ δὲ λαλῶ καὶ ὃ λαλῶ ἄκουσον. ἐγώ σοι ὑπέβαλον ἀνελθεῖν εἰς τοῦτο τὸ ὄρος ὅπως ἀκούσῃς ἃ δεῖ μαθητὴν παρὰ διδασκάλου μανθάνειν καὶ ἄνθρωπον παρὰ θεοῦ. 98.  Καὶ εἰπὼν ταῦτα ἔδειξέν μοι σταυρὸν φωτὸς πεπηγμένον καὶ περὶ τὸν σταυρὸν ὄχλον πολύν, μίαν μορφὴν μὴ ἔχοντα. καὶ ἐν αὐτῷ ἦν μορφὴ μία καὶ ἰδέα ὁμοία. αὐτὸν δὲ τὸν κύριον ἐπάνω τοῦ σταυροῦ ἑώρων σχῆμα μὴ ἔχοντα ἀλλά τινα φωνὴν μόνον, φωνὴν

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But for my part, if you wish to know “Amen,100” with a word,101 I once102 fooled everyone, and I was not made a fool of at all.103 I leapt with joy! But understand all of this yourself, And when you have understood, say, “Glory to you, Father! Amen.”’ 97.  “Having danced thus with us, beloved, the Lord went out. And we, like ones led astray—and, in truth, lacking sleep—fled every which way.104 Then I, seeing him suffering, but not even being able to abide his pain, instead fled to the Mount of Olives, crying over what had happened. And when he was hung on the cross at the sixth hour of the day, there was darkness over all the earth.105 And my Lord, standing in the middle of the cave and casting light on me, said, ‘John, among the crowd down in Jerusalem I am being crucified and pierced with spears and reeds106 and given vinegar107 and gall108 to drink. But I am speaking to you, and you must hear what I say. I prompted you to go up into this mountain so that you might hear the things necessary for a disciple to learn from a teacher, and for a person, from God.’ 98.  “And having said these things, he showed me a cross of light fixed in the ground, and around the cross, a great crowd not having one form. And in it109 there was one form and appearance likewise. But I saw the Lord himself above the cross, 100 The author is employing a wordplay that is not readily conveyed in English. As the word ἀμήν can be transliterated as an answer of agreement (as it is throughout the hymn) or translated as the adverb “truly,” this line can be read either as, “But for my part, if you wish to know truly” or “But if you wish to know my ‘amen’” (alluding to the fact that he has not said “amen” to the part of the hymn he just had them repeat. 101 Or perhaps, “in the Word,” referencing his identify as the divine Logos. 102 This word is absent in the extant Greek manuscript, but it has been supplied in the critical text based on a conjecture of Bonnet. 103 It may be difficult to make sense of this line at first glance. Junod and Kaestli (654–55) offer the following remarks in defense of their proposed reading (which follows the reading of the one extant manuscript here apart from the correction of two common misspellings) on the following grounds: “Based on the Augustine quote … most scholars read ἐπαίχθην [“I was put to shame”] as a counterpart to ἔπαιξα [“I made a joke”]. But the symmetry can very well be secondary. In favor of the text transmitted, see the statement that the Savior was not “covered with shame” by the archons in GrSeth, NHC VII, 2, p. 55:17–20 and 56:30–31; ApocPe, NHC VII, 3, p. 81:18–22 and 82:1–3. The meaning of the sentence remains the same: during his stay here below, the divine Christ concealed his true being (cf. 96:12; 99:5–6) and he escaped all the mistreatments that they thought they could inflict on him. This concise formula summarizes the content of the revelation of ch. 97 ff., esp. ch. 101.” 104 The language here calls to mind Isa 53:6. The full allusion fits well with what follows in the story and with the comments preserved in the canonical Gospels about the “scattering of the sheep” (Matt 26:31; Mark 14:27; cf. John 16:32; Mark 14:50; Matt 26:56). 105 cf. Mark 15:33 (Matt 27:45; Luke 23:44). 106 cf. Mark 15:19 (Matt 27:30); John 19:34. 107 cf. Mark 15:36 (Matt 27:48; Luke 23:36); John 19:29. 108 cf. Matt 27:34. 109 i.e., in the cross.

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δὲ οὐ ταύτην τὴν ἡμῖν συνήθη, ἀλλά τινα ἡδεῖαν καὶ χρηστὴν καὶ ἀληθῶς θεοῦ, λέγουσαν πρός με· Ἰωάννη, ἕνα δεῖ παρ᾽ ἐμοῦ ταῦτα ἀκοῦσαι· ἑνὸς γὰρ χρῄζω τοῦ μέλλοντος ἀκούειν. ὁ σταυρὸς ὁ τοῦ φωτὸς ποτὲ μὲν λόγος καλεῖται ὑπ᾽ ἐμοῦ δι᾽ ὑμᾶς, ποτὲ δὲ νοῦς, ποτὲ δὲ Χριστός, ποτὲ θύρα, ποτὲ ὁδός, ποτὲ ἄρτος, ποτὲ σπόρος, ποτὲ ἀνάστασις, ποτὲ υἱός, ποτὲ πατήρ, ποτὲ πνεῦμα, ποτὲ ζωή, ποτὲ ἀλήθεια, ποτὲ πίστις, ποτὲ χάρις· ταῦτα μὲν ὡς πρὸς ἀνθρώπους· ὃ δὲ ὄντως ἐστὶν αὐτός, πρὸς αὑτὸν νοούμενος καὶ εἰς ὑμᾶς λεγόμενος, διορισμὸς πάντων ἐστὶν καὶ τῶν πεπηγμένων ἐξ ἀνεδράστων ἀναγωγὴ βεβαία καὶ ἁρμονία σοφίας· σοφίας δὲ οὔσης ἐν ἁρμονίᾳ ὑπάρχουσιν δεξιοὶ καὶ ἀριστεροί, δυνάμεις, ἐξουσίαι, ἀρχαὶ [καὶ] δαίμονες, ἐνέργειαι, ἀπειλαί, θυμοί, διαβολαί, Σατανᾶς, καὶ ἡ κατωτικὴ ῥίζα, ἀφ᾽ ἧς τῶν γινομένων προῆλθεν φύσις. 99.  οὗτος οὖν ὁ σταυρὸς ὁ διαπηξάμενος τὰ πάντα λόγῳ καὶ διορίσας τὰ ἀπὸ γενέσεως καὶ κατωτέρω, εἶτα καὶ εἰς πάντα πηγάσας, οὐχ οὗτος δέ ἐστιν ὁ σταυρὸς ὃν μέλλεις ὁρᾶν ξύλινον κατελθὼν ἐντεῦθεν· οὐδὲ ἐγώ εἰμι ὁ ἐπὶ τοῦ σταυροῦ, ὃν νῦν οὐχ ὁρᾷς ἀλλὰ μόνον φωνῆς ἀκούεις. ὃ οὐκ εἰμὶ ἐνομίσθην, μὴ ὢν ὃ εἰμὶ τοῖς πολλοῖς· ἀλλ᾽ ὅ τι με ἐροῦσιν ταπεινὸν καὶ οὐκ ἐμοῦ ἄξιον. ὡς οὖν ὁ τόπος τῆς ἀναπαύσεως οὔτε ὁρᾶται οὔτε λέγεται, πολλῷ μᾶλλον ὁ τούτου κύριος οὔτε ὀφθήσομαι . 100.  ὁ δὲ περὶ τὸν σταυρὸν μονοειδὴς ὄχλος ἡ κατωτικὴ φύσις ὑπάρχει. καὶ οὓς ὁρᾷς ἐν τῷ σταυρῷ, εἰ καὶ μίαν μορφὴν οὐκ

T ranslati o n

not having an outward form, but only a voice; and not the voice familiar to us, but rather a pleasant and kind and truly divine one, saying to me: “‘John, it is necessary for one to hear these things from me, for I have need of one, the one who is meant to hear. The cross of light is sometimes called Word110 by me for your sakes, sometimes Mind,111 sometimes Christ, sometimes Door,112 sometimes Way,113 sometimes Bread,114 sometimes Seed,115 sometimes Resurrection,116 sometimes Son, sometimes Father, sometimes Spirit, sometimes Life,117 sometimes Truth,118 sometimes Faith, sometimes Grace.119 Now these things it is called as concerns men; but really, it is this, understood by itself and defined to you: it is the boundary of all things, and of those that are fixed among the unsteady, a firm foundation and a harmony of wisdom.120 But when wisdom is in harmony, there exist things to the right and things to the left, powers, authorities, rulers and demons, machinations, threats, indignations, accusations, Satan, and the lower root from which proceeded the nature of all that is. 99.  “‘This, then, is the cross, which has fixed together all things by the Word and divided from them the things that are created and lower, and thus has flowed into all things. But this is not the cross which you are about to see, one made of wood, when you go down from here. Neither am I the one upon the cross, I whom you now do not see, but whose voice alone you hear. I was reckoned as who I am not, not being who I am to many. To the contrary, whatever they might say about me will be abject and not worthy of me. Therefore, as my place of rest is neither seen nor spoken of, how much more will I, its Lord, neither be seen nor spoken of! 100.  “‘But the crowd around the cross that is not121 uniform is the lower nature. And those whom you see in the cross, if they also do not have one form, it is because

110 cf. John 1:1. 111 While ancient Jewish thought described Wisdom as the companion of God before the creation of the world (see Prov 8, esp. 8:27), the LXX renders this personification as σοφία. The word here, mind (νοῦς), could be a reference to one of the Aeons in Valentinian theology that goes by this name or an allusion to 1 Cor 2:16 (per Pervo, 45). 112 cf. John 10:9. 113 cf. John 14:6. 114 cf. John 6:35–48. 115 cf. Mark 4:26; Luke 8:5, 11. 116 cf. John 11:25. 117 cf. John 11:25; 14:6. 118 cf. John 14:6; 1:14, 17. 119 cf. John 1:14, 17. 120 The portrayal of the cross as a dividing force can also be found in the exegesis of Heracleon, as attested by Clement of Alexandria’s Excerpts from Theodotus 42:1f: “[T]he cross is a sign of the limit in the pleroma [i.e., the spiritual realm that transcends the material world], for it divides the unfaithful from the faithful as that divides the cosmos from the pleroma.” For further discussion on this point, see Pagels (1973), 73–74. The word used for boundary here is διορισμός, and the verb translated divided in c. 99 comes from the root διορίζω, while the word used by Heracleon for limit is ὅρος. 121 This word has been supplied, as the extant manuscripts lacking it seem to contradict the description of the same crowd in c. 98.

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ἔχουσιν, οὐδέπω τὸ πᾶν τοῦ κατελθόντος συνελήφθη μέλος. ὅταν δὲ ἀναληφθῇ ἀνθρώπου φύσις καὶ γένος προσχωροῦν ἐπ᾽ ἐμὲ φωνῇ τῇ ἐμῇ πειθόμενον, ὁ νῦν ἀκούων με σὺν τούτῳ γενήσεται, καὶ οὐκέτι ἔσται ὃ νῦν ἔστιν, ἀλλ᾽ ὑπὲρ αὐτὸν ὡς κἀγὼ νῦν· μέχρι γὰρ μήπω ἴδιόν μου λέγεις ἑαυτὸν τοῦτο οὐκ εἰμὶ ὅ ἤμην· ἐὰν δέ με ἀκούσῃς, ἀκούων καὶ σὺ μέν ἔσῃ ὡς κἀγώ, ἐγὼ δὲ ὃ ἤμην ἔσομαι, ὅταν † σὲ ὡς ἐγὼ παρ᾽ ἐμαυτῷ· παρὰ γὰρ τοῦ τοῦτο εἶ †. τῶν οὖν πολλῶν ἀμέλει καὶ τῶν ἔξω τοῦ μυστηρίου καταφρόνει· γίνωσκε γάρ με ὅλον παρὰ τῷ πατρὶ καὶ τὸν πατέρα παρ᾽ ἐμοί. 101.  οὐδὲν οὖν ὧν μέλλουσιν λέγειν περὶ ἐμοῦ ἔπαθον· ἀλλὰ καὶ τὸ πάθος ἐκεῖνο ὃ ἔδειξά σοι καὶ τοῖς λοιποῖς χορεύων μυστήριον βούλομαι καλεῖσθαι. ὃ γὰρ εἶ σὺ ὁρᾷς τοῦτο ἐγώ σοι ἔδειξα· ὃ δέ εἰμι τοῦτο ἐγὼ μόνος οἶδα, ἄλλος οὐδείς. τὸ οὖν ἐμὸν ἔα με ἔχειν, τὸ δὲ σὸν δι᾽ ἐμοῦ ὅρα. ἐμὲ δὲ ὄντως ὁρᾶν οὐκ ἔφην ὑπάρχειν, ἀλλ᾽ ὃ σὺ δύνῃ γνωρίζειν συγγενὴς ὤν. ἀκούεις με παθόντα καὶ οὐκ ἔπαθον, μὴ παθόντα καὶ ἔπαθον· νυγέντα καὶ οὐκ ἐπλήγην· κρεμασθέντα καὶ οὐκ ἐκρεμάσθην· αἷμα ἐξ ἐμοῦ ῥεύσαν καὶ οὐκ ἔρευσεν· καὶ ἀπλῶς ἃ ἐκεῖνοι λέγουσιν περὶ ἐμοῦ ταῦτα μὴ ἐσχηκέναι, ἃ δὲ μὴ λέγουσιν ἐκεῖνα πεπονθέναι. τίνα δὲ ἔστιν αἰνίσσομαί σοι· οἶδα γὰρ ὅτι σὺ νοήσεις. νόησον οὖν με λόγου αἵρεσιν, λόγου νύξιν, λόγου αἷμα, λόγου τραῦμα, λόγου ἐξάρτησιν, λόγου πάθος, λόγου πῆξιν, λόγου θάνατον. καὶ οὕτως χωρήσας ἄνθρωπον λέγω· τὸ μὲν οὖν πρῶτον λόγον νόησον, εἶτα κύριον νοήσεις, τὸν δὲ ἄνθρωπον τρίτον καὶ τὸ τί πέπονθεν. 102.  Ταῦτα εἰρηκότος πρός με καὶ ἕτερα ἃ οὐκ οἶδα εἰπεῖν ὡς αὐτὸς θέλει, ἀνελήφθη μηδενὸς αὐτὸν θεασαμένου τῶν ὄχλων. καὶ κατελθόντος μου κατεγέλων ἐκείνων ἁπάντων εἰρηκότων πρός με ἅπερ εἰρήκασιν περὶ αὐτοῦ, τοῦτο μόνον κρατύνων ἐν ἑαυτῷ ὅτι συμβολικῶς πάντα ὁ κύριος ἐπραγματεύσατο καὶ οἰκονομικῶς εἰς ἀνθρώπου ἐπιστροφὴν καὶ σωτηρίαν. 103.  Θεασάμενοι οὖν, ἀδελφοί, τὴν τοῦ κυρίου χάριν καὶ στοργὴν τὴν πρὸς ἡμᾶς προσκυνῶμεν αὐτῷ ἐλεηθέντες ὑπ᾽ αὐτοῦ, μὴ δακτύλοις, μηδὲ στόμασιν, μηδὲ γλώσσῃ, μηδ᾽ ἑνὶ ὅλως σωματικῷ

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every member of the one who has come down has not yet been gathered together. But when human nature should be gathered up, as well as a people approaching me and obeying my voice,122 he who now hears me will become one with it, and he will no longer be what he now is, but above him, as I also am now. For as long as you still do not call yourself my own, I am not that which I was. But if you should hear me, then hearing, you too will be as I also am, and I will be as I was, when you will be as I am by myself. For this is what you are from.123 Therefore, do not be concerned with the multitudes, and disregard those outside of the mystery; indeed, know me as wholly with the Father and the Father, with me.124 101.  “‘Therefore, I suffered none of the things which they are sure to say about me; rather, I want even that suffering which I showed you and the others while I was dancing to be called a mystery. For what you are, you can see—this I have shown you—but what I am, this I alone know, and no one else. Therefore, let me have what is mine, and see what is yours through me. Now, I was not saying that really seeing me was possible, but rather, what you are able to know being my125 relative. You hear me suffering, yet I did not suffer; not suffering, yet I did suffer; pierced, yet I was not stricken; hung, yet I was not hung; blood flowed from me,126 yet it did not flow; to put it simply, what those people say about me, I had nothing to do with these things, but the things they do not say, these things I have suffered. But what these things are, I am intimating to you, for I know that you will understand. Understand me, then, to mean the taking127 of the Word, the piercing of the Word, the blood of the Word, the wounds of the Word, the fastening of the Word,128 the suffering of the Word, the nailing of the Word, the death of the Word. And having thus sojourned as a human, I say, “Therefore understand first the Word, then you will understand the Lord, and then the human third, along with what he has suffered!”’ 102.  “After he had said these things to me, as well as others which I do not know how to say as he would like, he was taken up,129 with no one from the crowds seeing him. And while I was coming down, laughing at all of those things which he had told me they had said about him, this alone was strengthened in my mind: that symbolically and according to his economy, the Lord worked out all things towards the conversion and salvation of man. 103.  “Therefore, brothers, seeing the Lord’s grace and affection towards us, let us worship him as those who have been shown mercy by him, not with fingers, nor

122 cf. John 10:16. 123 The text from ὅταν (“when”) to here is unclear. We have used the conjectural emendations of Festugière (ἔσῃ ὡς ἐγὼ παρ’ ἐμαυτῷ) and James (παρὰ γὰρ τούτου εἶ) to reconstruct the text as best as possible. 124 cf. John 10:38; 14:10–11; 17:21; cf. also John 17:5. 125 This word is supplied for clarity. 126 cf. John 19:34. 127 Or “raising up”; this may be an allusion to John 3:14, but the Greek verbs involved are different. 128 i.e., to the cross. 129 cf. Mark 16:19; Acts 1:2, 11.

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ὀργάνῳ, ἀλλὰ τῇ ψυχικῇ διαθέσει, † αὐτῷ τοῦ ἀνθρώπου γινομένου τούτου τοῦ σώματος †· καὶ γρηγορήσωμεν, ὅτι καὶ νῦν φυλακαῖς παρεδρεύει δι᾽ ἡμᾶς καὶ μνημείοις, δεσμοῖς καὶ δεσμωτηρίοις, ὀνείδεσι καὶ ὕβρεσι, θαλάσσῃ καὶ ξηρᾷ, μάστιξι, καταδίκαις, ἐπιβουλαῖς, δόλοις, τιμωρίαις· καὶ ἁπλῶς ἅπασιν ἡμῖν συνὼν πάσχουσι συμπάσχει καὶ αὐτός· ἀδελφοί, ὑφ᾽ ἑκάστου ἡμῶν καλούμενος οὐχ ὑπομένει παρακοῦσαι ἡμῶν, ἀλλ᾽ ὡς πάντῃ ὢν πάντων ἡμῶν ἀκούει, καὶ νῦν ἐμοῦ τε καὶ τῆς Δρουσιανῆς ἐγκεκλεισμένων θεὸς ὤν, βοήθειαν ἡμῖν προσάγει τῇ ἰδίᾳ εὐσπλαγχνίᾳ. 104.  πείσθητε οὖν καὶ ὑμεῖς, ἀγαπητοί, ὅτι οὐκ ἄνθρωπον ὑμῖν καταγγέλλω σέβειν, ἀλλὰ θεὸν ἀμετάτρεπτον, θεὸν ἀκράτητον, θεὸν πάσης ἐξουσίας ἀνώτερον καὶ πάσης δυνάμεως, καὶ ἀγγέλων πάντων καὶ κτίσεων λεγομένων καὶ αἰώνων ὅλων πρεσβύτερον καὶ ἰσχυρότερον. εἰς τοῦτο οὖν ἐμμείναντες καὶ εἰς τοῦτο οἰκοδομούμενοι ἀκαθαίρετον ὑμῶν τὴν ψυχὴν ἕξετε. 105.  Καὶ παραδοὺς ταῦτα τοῖς ἀδελφοῖς ὁ Ἰωάννης ἀνεχώρησεν ἅμα τῷ Ἀνδρονίκῳ εἰς περίπατον. καὶ ἡ Δρουσιανὴ δὲ ἀπὸ μακρόθεν ἠκολούθει ἅμα πᾶσιν, ἵνα τὰς ὑπ᾽ αὐτοῦ πράξεις γινομένας θεωρῶσιν καὶ τὸν αὐτοῦ λόγον ἀκούωσιν πάντοτε ἐν κυρίῳ [νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.] ********** 37.  Οἱ δὲ ἀπὸ Μιλήτου ἀδελφοὶ ἔφησαν τῷ Ἰωάννῃ· Πολὺν χρόνον ἐν τῇ Ἐφέσῳ μεμενήκαμεν· εἰ δοκεῖ σοι, καὶ εἰς Σμύρνην πορευθῶμεν. ἤδη γὰρ ἀκούομεν τὰ μεγαλεῖα τοῦ θεοῦ κἀκεῖ κεχωρηκότα. Καὶ ὁ

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with mouths, not with tongue, nor with any one bodily organ at all, but with the composition of the soul—him,130 of the human becoming this body.131 And let us keep watch because even now he concerns himself with prisons and tombs because of us, with bonds and jails, in disgrace and insults, by sea and dry land, in torments, condemnations, harmful plots, deceits, punishments; and, to put it simply, being with all of us who suffer, he himself suffers with us, too. Brothers, being called by each of us, he does not wait to hear us. But as one who is everywhere, he hears all of us—even both me and Drusiana now—being the God of those who have been imprisoned, bringing help to us by his own tenderheartedness. 104.  “Therefore, may you also be persuaded, beloved, because I do not preach to you a human to worship, but the unchangeable God, the uncontrollable God, the God higher than all authority and all power and all angels and all creation named or perceived132 and older and mightier than all ages. Therefore, remaining in this and being built up in this, you will have your indestructible soul.” 105.  And after delivering these words to the brothers, John went away together with Andronicus for a walk. But Drusiana also followed their feet from a distance with all the brothers,133 in order that they might see the deeds being performed by him and hear his speech always in the Lord now and forever and for all time. Amen.134 [Lacuna] 37135.  Then the brothers from Miletus said to John, “We have stayed a long time in Ephesus; please, let us go to Smyrna, as well. For already we hear that the great works 130 Referring again to “the Lord” as the object of “let us worship.” 131 The entire phrase starting with the second “him” is obscure; Junod and Kaestli consider it a place where the text has been corrupted. James proposed an emendation to the text yielding “him, who became human except for his body.” Junod and Kaestli consider two possibilities. On the one hand, emending the phrase in question by changing a dative to a genitive and supplying a particle of negation would yield the sensible phrase “since he is not a human with such a body.” On the other hand, following the only Greek manuscript extant here (C) as closely as possible would permit the following emendation involving the phrase in question and the one preceding it: “but with the soul that disposes for him [i.e., the Lord] the man who stripped himself of this body.” 132 The phrase “or perceived” is not present in the surviving Greek manuscript, but it is supplied based on a conjecture of Bonnet, the justification being that a parallel phrase occurs in c. 107. 133 The phrase “the brothers” is not present in the surviving Greek manuscript, but it is supplied based on a conjecture of Bonnet. 134 The doxological conclusion “now and forever and for all time. Amen” occurs in the one Greek manuscript (C) extant at this passage, it is surely a secondary addition due to the fact that the book ends at this point in the manuscript. Junod and Kaestli also argue that multiple now-lost pericopes must have occurred between this chapter and c. 37 (91–92). 135 For an explanation of the placement of cc. 87–105 between cc. 36 and 37, see the note on c. 87.

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Ἀνδρόνικος ἔφη αὐτοῖς· Ὁπόταν ὁ διδάσκαλος θέλῃ, τότε πορευθῶμεν. Ὁ δὲ Ἰωάννης ἔφη· Πρῶτον ἐν τῷ τῆς Ἀρτέμιδος ναῷ πορευθῶμεν. τάχα γὰρ κἀκεῖ ἡμῶν ὀφθέντων εὑρεθήσονται τοῦ κυρίου οἱ δοῦλοι. 38.  Ἦν οὖν μετὰ δύο ἡμέρας ἡ γενέθλιος τοῦ εἰδωλείου. ὁ ουν Ἰωάννης πάντων λευκοφορούντων μόνος ἐνδυσάμενος μέλανα ἀνῄει εἰς τὸν ναόν· οἱ δὲ συλλαβόμενοι αὐτὸν ἀνελεῖν ἐπειρῶντο. ὁ δὲ Ἰωάννης ἔφη· Μεμήνατε ἐπιχειροῦντες ἐμοί, ἄνδρες, δούλῳ τοῦ μόνου θεοῦ. Καὶ ἀνελθὼν ἐπί τινα βάσιν ὑψηλὴν ἔλεγε πρὸς αὐτούς· 39.  Κινδυνεύετε, ἄνδρες Ἐφέσιοι, θαλάσσης ἐπέχειν τρόπον. πᾶς ποταμὸς ἀπορρέων καὶ πάσα πηγὴ κατατρέχουσα, ὄμβροι τε καὶ ἐπάλληλοι κλύδωνες καὶ χειμάρροι πετρώδεις ὑπὸ τῆς ἐν αὐτῇ πικρᾶς ἐπαγγελίας συνεξαλμυροῦνται· οὕτω καὶ ὑμεῖς ἀμετάθετοι ἕως σήμερον πρὸς τὴν ὄντως εὐσέβειαν γεγόνατε ὑποφθειρόμενοι ἐν τοῖς παλαιοῖς ὑμῶν θρησκεύμασι. πόσα εἴδετε δι᾽ ἐμοῦ τεράστια, ἰάσεις πόσας, καὶ ἔτι πεπήρωσθε τὰς καρδίας καὶ οὐ δύνασθε ἀναβλέψαι. τί οὖν ἐστιν, ἄνδρες Ἐφέσιοι; τολμήσας νῦν ἀνῆλθον καὶ εἰς τοῦτο ὑμῶν τὸ εἰδωλεῖον· διελέγξω ὑμᾶς ἀθεωτάτους ὄντας καὶ νεκροὺς τὸν ἀνθρώπινον λογισμόν. ἰδοὺ ἕστηκα ἐνθάδε· πάντες ὑμεῖς θεὰν [εἶναι] λέγετε ἔχειν τὴν Ἄρτεμιν· εὔξασθε οὖν ἐκείνῃ ἵνα ἐγὼ μόνος ἀποθάνω· ἢ μόνος ἐγώ, μὴ δυναμένων ὑμῶν τοῦτο ποιῆσαι, τὸν ἴδιόν μου θεὸν ἐπικαλεσάμενος διὰ τὴν ἀπιστίαν ὑμῶν πάντας ὑμᾶς θανατώσω. 40.  Οἱ δὲ πεπειραμένοι αὐτοῦ πάλαι καὶ θεασάμενοι νεκροὺς ἐγηγερμένους ἐβόων· Μὴ οὕτως ἀνέλῃς ἡμᾶς, παρακαλοῦμέν σε, Ἰωάννη· ἐπιστάμεθα οὖν ὅτι δύνῃ. Καὶ ὁ Ἰωάννης ἔφη αὐτοῖς· Εἰ οὖν μὴ θέλετε ὑμεῖς ἀποθανεῖν, ἐλεγχθήτω τὸ θρήσκευμα ὑμῶν· καὶ ἐφ᾽ ᾧ ἐλέγχεται; ὅπως καὶ ὑμεῖς ἀποστήσησθε τῆς παλαιᾶς ὑμῶν πλάνης. νῦν γὰρ μάλιστα ἢ αὐτοὶ ἐπιστρέψατε διὰ τοῦ θεοῦ μου ἢ αὐτὸς ἀποθανοῦμαι διὰ τῆς θεᾶς ὑμῶν· εὔξομαι γὰρ ἐνώπιον ὑμῶν παρακαλέσας μου τὸν θεὸν ἐλεηθῆναι ὑμᾶς. 41.  Καὶ εἰπὼν ταῦτα προσηύξατο οὕτως· Ὁ θεός, ὁ ὑπὲρ πάντων λεγομένων θεῶν ὑπάρχων θεός· ὁ μέχρι σήμερον ἐν τῇ Ἐφεσίων πόλει ἀθετούμενος· ὁ ὑποβαλών μου τῇ διανοίᾳ ἐλθεῖν εἰς τὸν τόπον τοῦτον ὃν οὐδέποτε ἐν νῷ εἶχον· ὁ πᾶσαν θεοσέβειαν ἐλέγξας διὰ τῆς σῆς ἐπιστροφῆς· οὗ ὀνόματι πᾶν εἴδωλον φεύγει καὶ πᾶς δαίμων, δύναμίς τε καὶ πᾶσα ἀκάθαρτος φύσις· καὶ νῦν φεύγοντος

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of God have reached there.” And Andronicus said to them, “As soon as the teacher wants, let us go there!” But John said, “First, let us go to the temple of Artemis. For perhaps, after we have appeared, the servants of the Lord will be found even there.” 38.  Now, after two days had passed, it was the annual commemoration136 of the idol’s temple. Then while everyone was dressed up in white clothes, John went to the temple wearing black; so they seized him and were trying to kill him. But John said, “Men, you are out of your mind to lay your hands on me, a servant of the only God!” And after ascending to a high step, he began to say to them: 39.  “You are in danger, men of Ephesus, of taking after the manner of the sea! Every flowing river and every running spring, storms and billowing waves and rocky torrents are made salty together by the bitter property in it;137 so you too have been obstinate to this day concerning true worship, being ruined by your ancient religious practices. How many miracles did you see through me, how many healings, and yet you have blinded your own hearts and are unable to regain sight! What, then, men of Ephesus? I have dared now to come up even to this idol-temple of yours; I have utterly refuted you as being godless and dead to human reasoning. Look, I am standing in this very place! You all claim to have Artemis as goddess; therefore, pray to her that I alone die! Or else I alone, if you are unable to do this, by calling upon my own God, will put you all to death for your unbelief!” 40.  But since they had tested him before and had seen the dead raised, they cried out, “Do not kill us so, we implore you, John! We certainly know that you are able!” And John replied to them, “If therefore you do not want to die, then let your religious practices be refuted; and to what end are they refuted? So that you, too, might abandon your ancient error. Indeed, now, either you yourselves must convert by the help of my God, or I myself will perish because of your goddess; for I will pray in your presence, imploring my God to have mercy upon you.” 41.  And after he said these things, he prayed thus: “O God, you who are God above all who are called ‘gods’; you who, to this day, have been rejected in this city of Ephesus; you who put it into my mind to come to this place which I had never had in mind; you who have reproved every kind of worship through conversion to you; you in whose name every idol and every demon, every power and every unclean creature

136 Literally, “the birthday celebration”; it refers to the festival known as the Artemision. 137 That is, in the sea. The thought seems to be that the sea has the potential to make even these sources of fresh water bitter eventually, and the men of Ephesus are likewise at risk of being made obstinate by their idolatry.

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ὀνόματι τῷ σῷ τοῦ ἐνθάδε δαίμονος, ὅστις πλανᾷ τοσοῦτον ὄχλον, δεῖξον τὸ σὸν ἔλεος ἐν τῷ τόπῳ τούτῳ, ὅτι πεπλάνηνται. 42.  Καὶ ἅμα τῷ λέγειν τὸν Ἰωάννην ταῦτα ἐξαπίνης ὁ βωμὸς τῆς Ἀρτέμιδος διέστη εἰς μέρη πολλά, καὶ τὰ ἐν τῷ ναῷ ἀνακείμενα ἄφνω πάντα εἰς ἔδαφος ἔπεσε καὶ τὸ τόξον αὐτῶν διερράγη, ὁμοίως καὶ τῶν ξοάνων πλεῖον τῶν ἑπτά, καὶ τὸ τοῦ ναοῦ ἥμισυ κατέπεσεν, ὡς καὶ τὸν ἱερέα κατερχομένου τοῦ στήμονος μονόπληγα ἀναιρεθῆναι. ὁ οὖν ὄχλος Ἐφεσίων ἐβόα· Εἷς θεὸς Ἰωάννου, εἷς θεὸς ὁ ἐλεῶν ἡμᾶς, ὅτι σὺ μόνος θεός· νῦν ἐπεστρέψαμεν ὁρῶντές σου τὰ θαυμάσια· ἐλέησον ἡμᾶς, ὁ θεός, ὡς θέλεις, καὶ τῆς πολλῆς πλάνης ῥῦσαι ἡμᾶς. Καὶ οἱ μὲν αὐτῶν ἐπ᾽ ὄψιν κείμενοι ἐλιτάνευον· οἱ δὲ τὰ γόνατα κλίνοντες ἐδέοντο· οἱ δὲ τὰς ἐσθῆτας διαρρήξαντες ἔκλαιον· οἱ δὲ φυγεῖν ἐπειρῶντο. 43.  Ὁ δὲ Ἰωάννης ἀνατείνας τὰς χεῖρας ἐπαρθεὶς τὴν ψυχὴν εἶπε πρὸς τὸν κύριον· Δόξα σοι, Ἰησοῦ μου, ὁ τῆς ἀληθείας μόνος θεός, ὅτι σὺ τοὺς σοὺς δούλους τέχνῃ ἀπολαμβάνεις ποικίλῃ. Καὶ τοῦτο εἰπὼν εἶπε πρὸς τὸν ὄχλον· Ἀνάστητε ἀπὸ τοῦ ἐδάφους, ἄνδρες Ἐφέσιοι, καὶ εὔξασθε τῷ θεῷ μου, καὶ γνῶτε αὐτοῦ τὴν ἀφανῆ δύναμιν εἰς τὸ φανερὸν ὁρωμένην καὶ τὰ θαυμαστὰ ἔργα παρ᾽ ὀφθαλμοῖς ὑμῶν γινόμενα. ἔδει τὴν Ἄρτεμιν βοηθῆσαι ἑαυτῇ· ἔδει τὸν ταύτης δοῦλον βοηθηθῆναι παρ᾽ αὐτῆς καὶ μὴ ἀποθανεῖν. ποῦ ἡ δύναμις τῆς δαίμονος; ποῦ αἱ θυσίαι; ποῦ αἱ γενέθλιαι ἡμέραι; ποῦ αἱ ἑορταί; ποῦ τὰ στεφανώματα; ποῦ ἡ πολλὴ μαγεία καὶ ἡ ταύτης ἀδελφὴ φαρμακία;

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flees; now, too, as the demon in this place, which has deceived so great a crowd, is fleeing in your name, show your mercy in this place, since they have been misled!” 42.  And as soon as John said these things, suddenly the altar of Artemis split into many pieces, and the offerings in the temple all suddenly fell to the floor and their arch138 was torn asunder, along with more than seven carved images, and half of the temple collapsed,139 so that when the cross-beam140 fell, the priest also was killed with a single blow. And the crowd of Ephesians cried out, “There is one God, the God of John! One God who has mercy upon us, for you alone are God! Now we have converted, for we see your wonders! Have mercy on us, O God, according to your will, and rescue us from our great error!” And some of them prostrated themselves and prayed; others knelt and begged; others tore their clothes and wailed; and still others tried to run away. 43.  Stretching up his hands and lifting up his soul, John said to the Lord: “Glory to you, my Jesus, the only God of truth, for you acquire your servants in diverse ways!” And after saying this, he said to the crowd, “Get up from the floor, men of Ephesus, and pray to my God, and recognize his invisible power appearing in the open and the wondrous works happening before your eyes! Artemis ought to have helped herself. Her servant ought to have been helped by her and not died. Where is the power of the goddess? Where the sacrifices? Where the birthdays? Where the festivals? Where the wreaths? Where the great magic and its sister, sorcery?”

138 The Greek phrase τὸ τόξον αὐτῶν (“their arch”) adopted in the critical text is a conjecture by Junod and Kaestli; the Greek manuscripts that are extant here read τὸ δόξαν αὐτῶν (“their glory”), which is the reading that Elliott adopts here (323). Pervo’s translation of τόξον as “bow” would also fit well in the context, as Artemis was the goddess of the hunt, and her statues would likely have featured hunting bows (50). 139 The precise time and circumstances of the destruction of the third temple of Artemis (the construction current at the time of writing of the Acts of John) are unknown; since the condition of such an important site would surely have been verifiable when the Acts of John was written, it must have been destroyed or significantly damaged by this time. This story therefore comprises an early Christian account of the event. 140 The Greek word στήμονος is a conjecture made by James and followed by our critical text. The extant Greek manuscripts read στύμονος, which would be an easy misspelling of the conjectured reading (in later Greek, the two words would come to sound identical). Junod and Kaestli offer the following explanatory note, which we have translated: “The reading of the manuscripts must be corrected, because there is nothing to allow us to suppose the existence of the substantive στύμων, as does the PGL. The reading adopted has the advantage of remaining very close to the text transmitted. Ὁ στήμων usually means the weaver’s chain. But the term, which is equivalent to Latin temo, can also designate the drawbar of a chariot (cf. GEL Suppl. S.v.). We think that, like temo, it can have the meaning of “transverse,” “cross-beam,” and that it applies here to the central element of the building frame. Other suggested corrections include Stead’s στύλου: the text transmitted could result from a dittography. In addition, the pseudo-Chrysostomian elegy BHG³ 927, which depends on the AJ (cf. p. 730 f.), recalls that “John gave life to the priest killed by the column” (ὑπὸ τοῦ κίονος).”

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44.  Οἱ δὲ ὄχλοι ἀναστάντες τοῦ ἐδάφους πορευθέντες δρομαῖοι καὶ τὰ λοιπὰ τοῦ εἰδωλείου κατέβαλον βοῶντες· Τὸν Ἰωάννου θεὸν μόνον οἴδαμεν, ὃν καὶ λοιπὸν προσκυνοῦμεν ἐλεηθέντες ὑπ᾽ αὐτοῦ. Καὶ καταβαίνοντος ἐκεῖθεν τοῦ Ἰωάννου πολὺ πλῆθος αὐτοῦ ἥπτετο λέγοντες· Βοήθησον ἡμῖν, Ἰωάννη· παράστα ἡμῖν ἀπολλυμένοις ματαίοις. ὁρᾷς τὴν προαίρεσιν· ὁρᾷς τὸν ἀκολουθοῦντά σοι ὄχλον ἀποκρεμάμενον ἐλπίδι τῇ πρὸς τὸν θεόν σου· εἴδομεν τὴν ὁδὸν ἣν ἐπλανήθημεν ἀπολέσαντα· εἴδομεν τοὺς θεοὺς ἡμῶν ματαίως ἱδρυμένους· εἴδομεν τὸν ἐν αὐτοῖς πολὺν καὶ αἰσχρὸν καταγέλωτα. ἀλλ᾽ ἐπίτρεπε ἡμῖν, δεόμεθά σου, παραγενομένοις εἰς τὴν οἰκίαν βοηθεῖσθαι ἀκωλύτως. δέχου ἡμᾶς τοὺς ἐν ἀπορίᾳ γεγονότας. 45.  Ὁ δὲ Ἰωάννης εἶπεν αὐτοῖς· Ἄνδρες, πιστεύσατε ὅτι ὑμῶν ἕνεκεν ἐν τῇ Ἐφεσίων πόλει ἔμεινα, τὴν ὁρμὴν εἰς Σμύρνην ἐσχηκὼς καὶ τὰς λοιπὰς πόλεις, ὅπως καὶ οἱ ἐκεῖ δοῦλοι τοῦ Χριστοῦ ἐπιστρέψουσι πρὸς αὐτόν. ἀλλ᾽ ἐπειδὴ ἀνιστάμην μηδέπω ἐν ὑμῖν τελείως ἀναπεπαυμένος, μεμένηκα εὐχόμενός μου τῷ θεῷ, καὶ παρεκάλουν αὐτὸν τότε ἐξελθεῖν Ἐφέσου ὁπόταν ὑμᾶς στηρίξω· ὃ καὶ ἰδὼν γεγονὸς καὶ ἔτι μᾶλλον γινόμενον οὐκ ἀπολειφθήσομαι ὑμῶν μέχρις ἂν καθάπερ παῖδας τοῦ τῆς τροφοῦ γάλακτος ἀποσπάσω καὶ ἐπὶ στερεὰν πέτραν καταστήσω. 46.  Ἐπέμενεν οὖν ὁ Ἰωάννης παρ᾽ αὐτοῖς εἰσδεχόμενος αὐτοὺς [τοῖς] ἐν τοῖς Ἀνδρονίκου. ἐν οἷς τις τῶν συνεδρευόντων καὶ τὸν τῆς Ἀρτέμιδος ἱερέα πρὸ [τοῦ ἱεροῦ] τοῦ πυλῶνος ἀναπαύσας νεκρὸν εἰσεπήδησεν ἔνδον σὺν τοῖς λοιποῖς μηδενὶ εἰπών, συγγενὴς αὐτοῦ ὑπάρχων. ὁ οὖν Ἰωάννης μετὰ τὴν ὁμιλίαν τὴν πρὸς τοὺς ἀδελφοὺς καὶ τὴν εὐχὴν καὶ τὴν εὐχαριστίαν καὶ [μετὰ] τὴν χειροθεσίαν τὴν ἐφ᾽ ἑκάστου τῶν συνεδρευόντων ποιησάμενος ἔφη ἐν τῷ πνεύματι· Ἐπὶ ταύ τις τῶν ἐνθάδε πίστει τῇ εἰς θεὸν ἀγόμενος τὸν τῆς Ἀρτέμιδος ἱερέα πρὸ τοῦ πυλῶνος ἀναπαύσας εἰσῆλθεν· τῷ τῆς ψυχῆς τῆς ἑαυτοῦ πόθῳ πρότερον τὴν ἑαυτοῦ ἐπιμέλειαν ποιούμενος ἐνεθυμήθη τοῦτο ἐν ἑαυτῷ· Ἄμεινον ἐμὲ τοῦ ζῶντος φροντίζειν ἢ τοῦ νεκροῦ μου συγγενοῦς· οἶδα γὰρ ὅτι ἐπιστρέψαντός μου πρὸς κύριον καὶ διασώσαντος τὴν ἐμαυτοῦ ψυχὴν οὐκ ἀντερεῖ ὁ Ἰωάννης καὶ τὸν νεκρὸν ἀναστῆσαι. Καὶ ἀναστὰς τοῦ τόπου ὁ Ἰωάννης ἐπορεύθη κατ᾽ ἐκεῖνον καθ᾽ ὃν ὁ ταῦτα ἐννοήσας εἰσῆλθε συγγενὴς τοῦ ἱερέως, καὶ λαβόμενος αὐτοῦ τῆς χειρὸς εἶπεν· Ἐνεθυμήθης ταῦτα παραγενόμενος πρός με, τέκνον; Κἀκεῖνος τρόμῳ καὶ φρίκῃ συνεχόμενος εἶπε· Ναί, κύριε, ῥίψας

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44.  Then the crowds, standing up from the floor and running over, seized what was left of the idol-temple, crying out, “We know John’s God alone, whom we also worship from now on, for he has had mercy on us!” And as John went down from there a great multitude in the crowd grabbed him, saying, “Help us, John! Deliver us who are perishing in vain! You see our resolve; you see the crowd following you hanging on to hope in your God; we have seen the way in which we went astray when we were perishing; we have seen that our gods have been set up in vain; we have seen the great and shameful derision in them. But we beg you, turn, unhindered, to give help to us who have come to your house. Receive us who have fallen into dire straits!” 45.  And John said to them, “Men, trust that it was on your account that I stayed in the city of Ephesus, even though I had an eager desire to go to Smyrna and the rest of the cities, so that the servants of Christ there will turn to him. But seeing that I was getting up when I had not been fully rested with you yet,141 I waited while I prayed to my God. I began entreating him then that I should only leave Ephesus after I had made you stand firm; and since I have seen what has happened and is continuing to happen, I will not leave you until I wean you like children from the milk of nursing and cause you to stand upon a solid rock.” 46.  Then John stayed on beside them, receiving them with those in the house142 of Andronicus. One of those meeting there, who had laid to rest the dead priest of Artemis before the gate of the temple,143 rushed inside with the rest, speaking to no one, as he was his144 relative. Then John, after the homily to the brothers and the prayer and the Eucharist, and after performing the laying on of hands upon each of those meeting there, he said in the Spirit, “In this household,145 one of those here, led by faith in God, came in after laying to rest the priest of Artemis before the gate; and in the yearning of his own soul, having the foremost concern for himself, was considering this in his own heart: ‘It is better for me to have regard for the living than for my dead relative; for I know that when I have turned to the Lord and saved my own soul, John will not speak against raising the dead, as well.’” And rising from his place, John went to the place where the relative of the priest who had had these thoughts came in, and taking him by the hand, he said, “Did you have these things

141 John is describing his yearning to leave Ephesus before his work there was done as if he had tried to wake up without fully sleeping. 142 The phrase “the house” is not present in the Greek, but we have supplied it for clarity. 143 The phrase “of the temple” is not found in the manuscript tradition, but has been supplied based on a conjecture of Bonnet. 144 i.e., the priest’s. 145 The two manuscripts extant here (RZ) both read ἐπὶ ταύτης (“at this,” where this is ambiguous and could refer to the household, the Eucharist, or the laying on of hands) and apparently omit τις, presumably by haplography following ταύτης; our reading is supplied from a conjecture of Junod and Kaestli.

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ἑαυτὸν εἰς τοὺς πόδας αὐτοῦ. Καὶ ὁ Ἰωάννης· Ὁ κύριος ἡμῶν ἐστιν Ἰησοῦς Χριστός, ὅστις τὴν δύναμιν αὐτοῦ δείξει ἐν τῷ νεκρῷ σου συγγενεῖ ὁ ἀναστήσας αὐτόν. 47.  Καὶ ἀναστήσας τὸν νεανίσκον καὶ τῆς χειρὸς αὐτοῦ λαβόμενος εἶπεν· Οὐκ ἔστι μέγα ἀνδρὶ μεγάλων μυστηρίων κρατοῦντι ἔτι ἐν τοῖς μικροῖς κατατρίβεσθαι. ἢ τί μέγα νόσους σωματικὰς ἀπαλλάττεσθαι; … Καὶ ἔτι τὸν νεανίσκον ἐκ τῆς χειρὸς κρατῶν ἔφη· Σοὶ λέγω, τέκνον, πορευθεὶς αὐτὸς τὸν τεθνεῶτα ἔγειρον μηδὲν εἰπὼν ἢ τοῦτο μόνον· Λέγει σοι ὁ τοῦ θεοῦ δοῦλος Ἰωάννης· Ἀνάστα. Ὁ δὲ νεανίσκος πορευθεὶς ἐπὶ τὸν ἴδιον συγγενῆ μόνον τοῦτο εἰπὼν συνόντος αὐτῷ ὄχλου πολλοῦ, ἔχων αὐτὸν ζῶντα εἰσῆλθεν εἰς τὸν Ἰωάννην. ὁ δὲ Ἰωάννης ἰδὼν τὸν ἐγηγερμένον εἶπε· Νῦν ἀναστὰς οὐ ζῇς ὄντως οὐδὲ τῆς ἀληθινῆς ζωῆς κοινωνὸς καὶ κληρονόμος· βούλει γενέσθαι οὗ ὀνόματι καὶ δυνάμει ἀνέστης; καὶ νῦν πίστευσον, καὶ ζήσεις εἰς ἅπαντας αἰῶνας. Ὁ δὲ αὐτόθι πιστεύσας ἐπὶ τὸν κύριον Ἰησοῦν ἦν λοιπὸν προσκαρτερῶν τῷ Ἰωάννῃ. 48.  Τῇ δὲ ἑξῆς ἡμέρᾳ ὄναρ θεασάμενος ὁ Ἰωάννης μίλια τρία ἔξω πυλῶν περιπατῆσαι, οὐκ ἠμέλησεν, ἀλλ᾽ ὄρθρου ἀναστὰς ἅμα τοῖς ἀδελφοῖς ἐπὶ τὴν ὁδὸν ἐβάδιζε. καί τις χωρικὸς νουθετούμενος ὑπὸ τοῦ ἰδίου πατρὸς ὅπως τὴν τοῦ συνεργοῦ γυναῖκα μὴ λάβῃ ἑαυτῷ, ἀπειλοῦντος αὐτὸν σφάξαι ἐκείνου, ὁ νεανίσκος μὴ φέρων τὴν νουθεσίαν τοῦ πατρὸς λακτίσας αὐτὸν ἄφωνον ἔθηκεν. ἰδὼν δὲ τὸ συμβὰν ὁ Ἰωάννης εἶπε πρὸς τὸν κύριον· Κύριε, τούτου με ἕνεκεν ἐκέλευσας σήμερον ἐνθάδε ἐξελθεῖν; 49.  Ὁ δὲ νεανίσκος ἰδὼν τὸ ὀξὺ τοῦ θανάτου, προσδοκῶν συλληφθῆναι, σπασάμενος ὃ ἦν ἐν τῇ ζώνῃ αὐτοῦ δρέπανον ὁρμᾷ εἰς τὴν ἑαυτοῦ ἔπαυλιν δρομαῖος· καὶ ὁ Ἰωάννης ἀπαντήσας αὐτῷ ἔφη· Στῆθι σύ, δαῖμον ἀναιδέστατε, καὶ λέγε μοι ποῦ τὴν ὁρμὴν ἔχων φέρεις δρέπανον αἵματος ὀρεγόμενον. Καὶ ὁ νεανίσκος ταραχθεὶς καὶ τὸ σιδήριον εἰς γῆν ἀφεὶς εἶπεν αὐτῷ· Ἄθλιόν τι καὶ ἀπάνθρωπον διαπραξάμενος καὶ ἐπιστάμενος ἑαυτὸν χειρούμενον, βιαιότερον τὸ κακὸν ἔκρινα πρᾶξαι καὶ ὠμότερον ἑαυτῷ, ἀποθανεῖν ἅπαξ. τοῦ γὰρ πατρὸς ἀεὶ σωφρονίζοντός με ἀμοίχευτον βίον ἔχειν καὶ σεπτόν, μὴ φέρων αὐτὸν διελέγχοντά με λακτίσας αὐτὸν ἀπέκτεινα· καὶ ἰδὼν τὸ συμβὰν ἔσπευδον πρὸς τὴν γυναῖκα δι᾽ ἣν πατρὸς γέγονα φονεύς, καὶ αὐτὴν σφάξαι πειρώμενος καὶ τὸν ἄνδρα αὐτῆς καὶ ἐμαυτὸν ὕστερον πάντων, μὴ ὑποφέρων ὁραθῆναι τῷ τῆς γυναικὸς ἀνδρὶ δίκην θανάτου ὑπομένων.

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in your heart when you came to me, child?” And he, trembling and shuddering, said, “Yes, sir,” casting himself at his feet. And John:146 “Our Lord is Jesus Christ, who will show his power in your dead relative by raising him up.” 47.  And after lifting up the young man and taking his hand, he said, “It is nothing big for one who has a grasp of great mysteries to exhaust himself with the little things. Or is it something big to get rid of bodily diseases?” … And still holding the young man by the hand, he said, “I say to you, child, go and raise up the dead man yourself, saying nothing more than this alone: ‘John, the servant of God, says to you, “Arise!”’” So the young man, after going to his relative and saying only this in the presence of a great crowd, and receiving him alive, came to John. Then John, seeing the resurrected man, said, “Even now, while you have been raised up, you do not really live, nor are you a partaker and heir of true life; do you wish to become his by whose name and power you were raised up? Even now, believe and you will live for all eternity.” Then he, after believing on the Lord Jesus at that moment, was a faithful companion to John from then on. 48.  Now on the next day, John, after seeing a vision to walk three miles outside the gates, did not wait, but after rising up at dawn together with the brothers, proceeded on the way. And a certain peasant who was exhorted by his own father that he should not take his co-worker’s wife for himself, since that man was threatening to kill him—this147 young man, not bearing his father’s admonition, kicked him148 until he was speechless. Now seeing what had happened, John said to the Lord, “Lord, did you urge me to come here today because of this?” 49.  Then the young man, seeing the swiftness of death and149 expecting to be arrested, pulled out a sickle which was on his belt and began running swiftly toward his own homestead. And John, meeting him, said, “You stay right there, shameless devil, and tell me where you are bringing a bloodthirsty sickle!” And the young man, trembling and dropping the tool to the ground, said to him, “After I had accomplished something wretched and inhuman and knew myself to be overcome, I determined to do an evil deed more violent and crude to myself, to die once and for all. For though my father was always instructing me to have an unadulterous and holy life, I was unable to bear him rebuking me, and I kicked him to death. And seeing what happened, I hastened to the woman for whom I had become a father-killer, even attempting to slaughter

146 Curiously, the Greek omits any verb of speech here, and no variation on this point among the manuscripts is noted. 147 We have supplied “this” where the Greek simply has “the” for emphasis; the Greek establishes the subject without a verb for the first part of this sentence, then it introduces the subject again with the verb. 148 i.e., his father. 149 The conjunction and is not present in the Greek; we have supplied it for smoothness.

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50.  Καὶ ὁ Ἰωάννης εἶπεν αὐτῷ· Ἵνα μὴ τόπον δῶ τῷ ἐν σοὶ θέλοντι γελᾶν καὶ παίζειν ὑποχωρήσας καὶ παριδὼν ὑμᾶς κινδυνεύοντας, ἐλθὲ σὺν ἐμοὶ καὶ τὸν πατέρα σου δεῖξόν μοι ποῦ ἐστι κείμενος. καὶ ἐάν σοι αὐτὸν ἀναστήσω, ἀποστήσῃ ἔτι τῆς ἐπισφαλοῦς σοι γενομένης γυναικός; Ὁ δὲ νεανίσκος εἶπεν· Ἐὰν ζῶντά μοι τὸν πατέρα παραστήσῃς, καὶ ὄψομαι αὐτὸν ὅλον διαλεγόμενον ἐν τῷ βίῳ, ἀποστήσομαι τοῦ λοιποῦ. 51.  Καὶ ὡς ταῦτα ἔλεγεν, ἐπέστησαν τῷ τόπῳ ἔνθα ἔκειτο ὁ πρεσβύτης νεκρός, καὶ παροδιτῶν πλειόνων παρεστώτων τῷ τόπῳ. Ὁ δὲ Ἰωάννης ἔφη τῷ νεωτέρῳ· Ταλαίπωρε, οὐδὲ τοῦ γήρους ἐφείσω τοῦ πατρός. Ὁ δὲ κλαίων καὶ κατατιλλόμενος ἐπὶ τούτῳ μετεγνωκέναι ἔλεγεν· ὁ δὲ τοῦ κυρίου δοῦλος Ἰωάννης εἶπεν· Ὁ ἐμφανίσας μοι σήμερον στείλασθαι εἰς τὸν τόπον τοῦτον, ὁ ἐπιστάμενος ὅτι τοῦτο ἤμελλε γίνεσθαι, ὃν μηδὲν λαθεῖν δύναται τῶν ἐν τῷ βίῳ πράξεων, ὁ πᾶσαν θεραπείαν καὶ ἴασιν παρεχόμενός μοι θελήματι τῷ σῷ· καὶ νῦν παράσχου τὸν πρεσβύτην ζῶντα, ὁρῶν τὸν φονέα ἑαυτοῦ δικαστὴν γενόμενον· καὶ φεῖσαι αὐτοῦ μόνος σύ, κύριε, ἀφειδήσαντος πατρὸς συμβουλεύοντος αὐτῷ τὰ ἄριστα. 52.  Καὶ ταῦτα εἰπὼν προσελθὼν τῷ γέροντι εἶπεν· Οὐκ ἀτονεῖ μου ὁ κύριος καὶ μέχρι σοῦ τὸ χρηστὸν ἔλεος καὶ τὰ ἀνυπερήφανα σπλάγχνα ἁπλῶσαι· ἀναστὰς οὖν δὸς τοῦ ἐπιχείρου γεγενημένου ἔργου δόξαν τῷ θεῷ. Καὶ ὁ γέρων εἶπεν· Ἀνίσταμαι, κύριε. Καὶ ἀνέστη· ὃς ἀνακαθίσας ἔφη· Ἀπηλλαγμένον με βίου δεινοτάτου καὶ ὕβρεις υἱοῦ ὑποφέροντα δεινὰς καὶ πολλὰς καὶ ἀφιλοστοργίαν μετεκαλέσω, ἄνθρωπε τοῦ θεοῦ τοῦ ζῶντος· ἐπὶ τίνι; ἐπὶ τοῖς αὐτοῖς ἀνίστασαι, ἔδει σε μᾶλλον τεθνάναι· ἀλλ᾽ ἐπὶ κρείττοσιν ἔγειραι. Καὶ παραλαβὼν αὐτὸν εἰσήγαγεν εἰς τὴν πόλιν εὐαγγελιζόμενος αὐτῷ τὴν χάριν τοῦ θεοῦ, ὡς πρὶν ἐπιβῆναι τῇ πύλῃ τὸν πρεσβύτην πιστεῦσαι. 53.  Ὁ δὲ νεανίσκος θεασάμενος τὴν ἀπροσδόκητον τοῦ πατρὸς ἀνάστασιν καὶ τὴν ἑαυτοῦ σωτηρίαν, λαβὼν δρέπανον τὰ ἑαυτοῦ μόρια ἀφείλατο, καὶ δραμὼν εἰς τὴν οἰκίαν ἐν ᾗ τὴν μοιχαλίδα εἶχεν,

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both her and her husband, and myself last of all, because I was150 unable to bear being seen by the woman’s husband while I suffered the death penalty.” 50.  And John said to him, “So that you do not give any opportunity to the one who wishes to laugh and make sport of you,151 withdraw and look away from the things that have endangered you all, and come with me, and show me our father, where he is lying. And if I raise him up for you, will you still abstain from the woman causing you to fall? And the young man said, “If you cause my father to stand living beside me, I will stay away from everything else.” 51.  And as he was saying these things, they set foot on the place where the older man lay dead and while many passersby were also standing in the place. And John said to the young man, “Wretch, you did not even spare your father’s old age!” And he, weeping and ripping his hair, said he had repented. Then John the Lord’s servant said, “You who revealed to me today to set out for this place, you who knew that this was about to happen, you from whom none of the deeds of this life can escape notice, you who provide every cure and remedy to me by your will, even now provide the old man alive, seeing that the murderer has become his own judge; and Lord, you alone spare him who did not spare the father who advised the right things to him!” 52.  And after saying these things he came near to the old man, and said, “My Lord is not too weak to extend his kind mercy and his unpresuming compassion even to you. Therefore, rise up and give glory to God for the work that has come to pass at hand.” And the old man said, “I arise, Lord!” And he rose, and sitting up, he said, “You summoned me, O man of the living God,152 when I had longed to be delivered from a most dreadful life and was enduring my153 son’s dreadful and countless insults and lack of natural love—why?” And John said to him, “If you are being raised for these same things, it would be better for you to die; but to the contrary, arise for something better.” And taking him, he led him into the city, proclaiming to him as good news the grace of God, so that before he set foot in the gate, the elder believed. 53.  Then the young man, after seeing his father’s unexpected resurrection and his salvation, took the154 sickle to remove his own members,155 and running to the house

150 The phrase “because I was” has been supplied for clarity. 151 cf. Eph 4:27. 152 We have chosen to render ἄνθρωπε τοῦ θεοῦ τοῦ ζῶντος with the exclusively masculine phrase “man of the living God” because the phrase ἄνθρωπε τοῦ θεοῦ in this context seems to be an echo of the same phrase in the Septuagint (Hebrew ‫ֹלהים‬ ִ ‫)איׁש ָה ֱא‬, ִ where it is always used in reference to a male prophet recognized by his miraculous works (1 Kgs 17:18; 2 Kgs 1:9, 11, 13; 2 Kgs 4:40). The Hebrew phrase, which employs ‫ ִאיׁש‬over against ‫א ָדם‬,ָ also commends this translation. 153 This word has been supplied for clarity. 154 The surviving Greek manuscripts omit the article, but it is supplied here based on a conjecture of Bonnet (the sickle in question is surely the one introduced in c. 48). 155 cf. Matt 19:12, but note as well that John interprets this teaching less literally in the next chapter.

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εἰς ὄψιν αὐτῆς προσέρριψεν εἰπών· Διὰ σὲ πατρὸς φονεὺς καὶ ὑμῶν τῶν δύο καὶ ἐμαυτοῦ ἐγενόμην. ἔχεις τὰ τούτου ὅμοια καὶ αἴτια. ἐμὲ γὰρ ὁ θεὸς ἠλέησεν ἐπιγνῶναι αὐτοῦ τὴν δύναμιν. 54.  Καὶ ἀνελθὼν ἀνήγγειλε τῷ Ἰωάννῃ ἔμπροσθεν τῶν ἀδελφῶν τὸ ὑπ᾽ αὐτοῦ πραχθέν. ὁ δὲ Ἰωάννης εἶπεν αὐτῷ· Ὁ ὑποβαλών σοι, νεανίσκε, τὸν πατέρα σου ἀποκτεῖναι καὶ μοιχὸν ἀλλοτρίας γυναικὸς γενέσθαι, οὗτός σοι ὡς δίκαιον ἔργον καὶ τὸ ἀφελεῖν τὰ ἄκαιρα ἐποίησεν. ἔδει δέ σε οὐχὶ τοὺς τόπους ἀφανίσαι, ἀλλὰ τὴν ἔννοιαν, ἥτις διὰ τῶν μορίων ἐκείνων ἐδείκνυτο χαλεπαίνουσα· οὐ γὰρ τὰ ὄργανά ἐστι βλαπτικὰ τῷ ἀνθρώπῳ ἀλλ᾽ αἱ ἀφανεῖς πηγαὶ δι᾽ ὧν πᾶσα κίνησις αἰσχρὰ κινεῖται καὶ εἰς τὸ φανερὸν πρόεισιν. μετεγνωκὼς οὖν, τέκνον, ἐπὶ τῇ τοιαύτῃ αἰτίᾳ καὶ καταμαθὼν τὰς τοῦ Σατανᾶ τέχνας ἔχεις τὸν θεὸν βοηθοῦντά σοι εἰς πάντα τὰ τῆς ψυχῆς σου ἐγχρῄζοντα. Ὁ δὲ νεανίσκος ἡσυχάζων προσεκαρτέρει μετεγνωκὼς ἐπὶ τοῖς προτέροις ἁμαρτήμασιν ὅπως ἀφέσεως τύχῃ παρὰ τῆς τοῦ θεοῦ χρηστότητος, καὶ οὐκ ἐχωρίζετο τοῦ Ἰωάννου. 55.  Τούτων οὖν γινομένων ὑπ᾽ αὐτοῦ ἐν τῇ Ἐφεσίων πόλει Σμυρναῖοι διεπέμψαντο πρὸς αὐτὸν πρέσβεις λέγοντας· Ἀκούομεν ὃν κηρύσσεις θεὸν ἄφθονός ἐστι καὶ διετάξατό σοι μὴ ἐμφιλοχωρεῖν ἐν ἑνὶ τόπῳ. ὡς οὖν θεοῦ τοιούτου κῆρυξ ὑπάρχων, ἐλθὲ εἰς τὴν Σμύρναν καὶ εἰς τὰς λοιπὰς πόλεις, ἵνα σου τὸν θεὸν ἐπιγνῶμεν, καὶ ἐπιγνόντες αὐτὸν ἐν αὐτῷ τὰς ἐλπίδας ἔχωμεν. ********** 56.  Ἐξελθόντες οὖν ἀπὸ Ἐφέσου ἤλθαμεν ἐν Σμύρνῃ τῇ πόλει. συνῆλθεν δὲ πᾶσα ἡ πόλις γνοῦσα τὸν Ἰωάννην ἐπιδημήσαντα· καί τις ἀνὴρ Ἀντίπατρος ὀνόματι, Σμυρναίων πρῶτος, προσῆλθεν τῷ Ἰωάννῃ λέγων· Δοῦλε τοῦ θεοῦ, πολλὰ ἀγαθὰ καὶ μεγάλα θαυμάσια ἀκούω ποιήσαντά σε ἐν Ἐφέσῳ. ἰδοὺ μυριάδας δέκα χρυσίου δίδωμί σοι· ἔχω δὲ νεανίσκους δύο διδύμους οἵτινες ἅμα τῷ γεννηθῆναι αὐτοὺς ὑπὸ δαίμονος πληγέντες μέχρι τοῦ νῦν πάσχουσιν δεινῶς—ἐτῶν

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where he kept the adulteress, he threw them in her face, saying, “Because of you I became the murderer of my father, of you two, and of myself. Here you have the likeness and cause of this!156 For God had mercy on me to know his power.” 54.  And he came back and told John before all the brothers the thing done by him. But John said to him, “The one who whispered to you, young man, to kill your father and become an adulterer with another one’s wife, this one made it seem like a righteous work to remove what was troublesome as well. But you should have removed not the parts, but rather, the thought, which through those members was shown to be violent, for it is not the organs which are harmful to the man, but the unseen springs through which every shameful stirring is stirred and goes out into the open.157 Therefore, my child, having repented of this crime and having learned the craft of Satan, you have God to aid you for all the needs of your soul.” And the young man devoted himself to living calmly, having repented of his former sins, so as to have158 forgiveness by provision from God’s kindness, and he did not separate from John. 55.  Then, as these things were coming to pass by him in the Ephesians’ city, the Smyrnaeans sent ambassadors to him, who said, “We hear that159 God, whom you preach, is not envious, and he has charged you not to favor remaining in one place. Therefore, as you are a preacher of such a God, come to Smyrna and to other cities, that we may know God, and that in knowing him, we may have our hopes in him.160” [Lacuna] 56.  Therefore, departing from Ephesus, we came to the city of Smyrna. Then all the city came together, knowing that John had come home. And a certain man, Antipatros by name, chief among the Smyrneans, approached John, saying, “Servant of God, I have heard you doing many good things and great wonders in Ephesus. Here, I am

156 The word “here” at the start of this sentence has been supplied for clarity, and the plural words for “likeness” and “cause” have been rendered in the singular to produce a more natural English reading. The young man is referring to the genitals that he has set before the woman. 157 cf. Mark 9:43–48 (Matt 5:29–30; 18:8–9). 158 The Greek does not have the verb “to have,” but we have supplied it for clarity. 159 This word is absent in the extant Greek manuscripts, but it has been supplied in the critical text based on a conjecture of Bonnet. 160 There is a gap between this chapter and c. 58. Junod and Kaestli have placed the pericope of the sons of Antipatros (found in manuscripts L and S) at this location in their critical text, as it takes place in Smyrna, but other pericopes (involving John’s travels “to Smyrna and to other cities”) must have occurred both before and after the pericope of the sons of Antipatros; see Junod and Kaestli (1983), 92–96. If the incipit of c. 58 is accurate, then John must have traveled to Laodicea in between his time in Smyrna and his return to Ephesus.

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γεγονότες τριάκοντα καὶ τεσσάρων—μιᾷ ὥρᾳ καταπίπτοντες ἀμφότεροι, ὡς ποτὲ μὲν ἐν βαλανείῳ λαμβάνεσθαι αὐτούς, ποτὲ δὲ ἐν περιπάτῳ, πολλάκις δὲ καὶ ἐπὶ τραπέζης, ποτὲ δὲ καὶ ἐν τῷ κοινῷ συνεδρίῳ τῆς πόλεως. ὄψῃ δὲ καὶ αὐτὸς αὐτοὺς εὐμεγέθεις ἄνδρας, μεμαραμμένους δὲ ὑπὸ τῆς καθημερινῆς αὐτοὺς ἐπαγομένης νόσου. δέομαί σου, βοήθησον τῷ γήρει μου. σκέπτομαι γὰρ λογισμόν τινα ἑαυτῷ ἐπάγειν· ὅτε γὰρ βρέφη ἦσαν, ἔπασχον μετρίως, νῦν δὲ ἀνδρεῖοι γεγόνασιν, ἀνδρειοτέρους καὶ τοὺς δαίμονας ἐπορίσαντο. ἐλέησον οὖν κἀμὲ καὶ αὐτούς. Ὁ δὲ Ἰωάννης εἶπεν αὐτῷ· Ὁ ἐμὸς ἰατρὸς μισθὸν ἀργυρίου οὐ λαμβάνει, ἀλλ᾽ ἰώμενος δωρεὰν τὰς τῶν ἰαθέντων ψυχὰς κατάλλαγμα τῶν νόσων καρπίζεται. τί ἄρα θέλεις, Ἀντίπατρε, κατάλλαγμα τῶν παίδων; τὴν ἰδίαν ψυχὴν τῷ θεῷ παραστήσας καὶ ἕξεις τοὺς παῖδάς σου ὑγιεῖς τῇ δυνάμει τοῦ Χριστοῦ. Ὁ δὲ Ἀντίπατρος εἶπεν· Οὐδένα ἕως τοῦ νῦν παρεῖδες, μηδὲ τοὺς ἐμοὺς υἱούς. πάντων γὰρ τῶν συγγενῶν μου σκέπτομαι φαρμάκῳ αὐτοὺς ἀνελεῖν διὰ τὸ κατάγελως. σὺ δὲ παραγενόμενος ὡς πιστὸς ἰατρὸς αὐτοῖς ὑπὸ τοῦ θεοῦ ἐπιστὰς ἐπιλάμψας βοήθησον. 57.  Ὁ οὖν Ἰωάννης παρακληθεὶς εἶπεν πρὸς τὸν κύριον· Ὁ παρακαλῶν ἀεὶ τοὺς ταπεινοὺς καὶ παρακαλούμενος, ὁ μὴ διαμείνας πώποτε παρακληθῆναι, αὐτὸς γὰρ πρὸ τοῦ ἄρξασθαι ἡμᾶς παρών, ἀπελασθήτωσαν τὰ ἀκάθαρτα πνεύματα ἀπὸ τῶν υἱῶν Ἀντιπάτρου. Καὶ εὐθέως ἐξῆλθον ἀπ᾽ αὐτῶν. ἐκέλευσεν δὲ ὁ Ἰωάννης ἐλθεῖν τοὺς παῖδας· καὶ ἰδὼν αὐτοὺς ὁ πατὴρ αὐτῶν ὑγιεῖς ἔπεσεν καὶ προσεκύνησεν τῷ Ἰωάννῃ. [καὶ κατηχήσας αὐτοὺς τὰ περὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐβάπτισεν αὐτούς.] καὶ παρήγγειλεν τῷ Ἀντιπάτρῳ ὁ Ἰωάννης χρήματα δοθῆναι τοῖς χρείαν ἔχουσιν καὶ ἀπέλυσεν αὐτοὺς αἰνοῦντας καὶ εὐλογοῦντας τὸν θεόν. **********

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prepared to give you one hundred thousand pieces161 of gold; now I have two boys, twins, who both suffer terribly, having been terrorized by a demon from when they were born until now—they are thirty-four years old—both of them falling down in a single instant, such that it takes them sometimes in the bathing-room, sometimes on a walk, many times also at the table, and other times in the public meeting of the city.162 Now you, too, will see yourself that they are big, tall men, but wasted away by the disease affecting them daily. I beg you, help me in my old age! For I am premeditating some measure in my mind;163 indeed, when they were newborn babies, they used to suffer only so much, but now that they are grown men, they have found their demons more like grown men, as well. Therefore, have pity on both me and them!” Then John said to him, “My Physician does not take payment in money, but healing freely, he profits from the souls of those who have been healed in exchange for their diseases. What, then, do you wish, Antipatros, to give in exchange for the children? Supply your own soul to God, and you will have your sons healthy in the power of Christ.” Then Antipatros said, “Until now you have disregarded nothing; not even my sons! For when all of my relatives had agreed,164 I contemplated killing them with poison because of the derision. But since you have come along as a faithful physician to them, established by God, shine on them, help them!” 57.  Then John, having been consulted thus,165 said to the Lord, “You who forever console the lowly166 and are called to their council, you who have never yet stood aside when consulted, for you yourself were present before our beginning: let the unclean spirits be expelled from the sons of Antipatros!” And immediately, they came out of them. Then John urged the children to come; and their father, seeing them healthy, fell and bowed to John. And after instructing them in things concerning the Father and the Son and the Holy Spirit, he baptized them.167 And John exhorted Antipatros to give possessions to those who had need, and he sent them on their way, praising and blessing God. [Lacuna]

161 This word has been supplied for clarity. 162 cf. Mark 9:21–22. 163 As is made clear shortly, he is considering poisoning his sons. Very similar language appears in c. 19, where Lycomedes uses a near-identical phrase to allude to suicide. 164 The phrase “had agreed” is not present in the extant Greek manuscripts, but it has been supplied in the critical text based on a conjecture of Junod and Kaestli. 165 The author uses a wordplay on the Greek παρακαλέω, which can mean either “to comfort, console, encourage” or “to call (for help).” We have rendered the phrase variously as “console,” “council,” and “consult” to capture this play on words as closely as possible. 166 cf. 2 Cor 7:6. 167 Junod and Kaestli consider this sentence to be a secondary addition to the text (albeit one preserved by all surviving Greek manuscripts), as it mentions theologically significant ideas not found elsewhere in the book (baptism and the Trinity) and introduces a discontinuity with the next sentence (which would naturally fit without this sentence, but seems redundant following it).

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58.  Ἀπὸ Λαοδικείας ἐν Ἐφέσῳ τὸ δεύτερον Χρόνου δὲ ἱκανοῦ διελθόντος καὶ μηδενὸς τῶν ἀδελφῶν λυπηθέντος ποτὲ ὑπὸ Ἰωάννου, ἐλυπήθησαν τότε εἰρηκότος αὐτοῦ· Ἀδελφοί, ἤδη με καιρὸς τὴν Ἔφεσον καταλαβεῖν· συντίθεμαι γὰρ τοῖς ἐκεῖ μένουσι μήπως ῥᾳθυμήσωσι πολλῷ χρόνῳ μὴ ἔχοντες ἄνθρωπον τὸν ἐπιστηρίζοντα αὐτούς· εἰς δὲ τὸν θεὸν ἔχειν ὑμᾶς πάντας τὸν νοῦν, τὸν μὴ ἀπολιμπανόμενον ὑμῶν. Ἀκούοντες δὲ ταῦτα παρ᾽ αὐτοῦ οἱ ἀδελφοὶ ἐπένθουν ὅτι αὐτῶν ἐχωρίζετο. ὁ δὲ Ἰωάννης εἶπεν· Εἰ κἀγὼ χωρίζομαι ὑμῶν, Χριστὸς Ἰησοῦς σὺν ὑμῖν ἐστιν ἀεί· ὃν ἐὰν καθαρῶς φιλῆτε, ἀναπόλειπτον ἕξετε τὴν αὐτοῦ κοινωνίαν· φιλούμενος γὰρ φθάνει τοὺς φιλοῦντας αὐτόν. 59.  Καὶ ταῦτα εἰπὼν καὶ ἀποταξάμενος αὐτοῖς, καταλιπών τε πολλὰ χρήματα εἰς διάδοσιν τοῖς ἀδελφοῖς, πενθούντων ἁπάντων καὶ στεναζόντων ἐξῆλθεν εἰς τὴν Ἔφεσον. συνῆσαν δὲ αὐτῷ οἱ καὶ ἐξερχομένῳ Ἐφέσου συνόντες Ἀνδρόνικός τε καὶ Δρουσιανή, καὶ οἱ περὶ τὸν Λυκομήδην καὶ Κλεόβιον. ἠκολούθησαν δὲ αὐτῷ καὶ Ἀριστοβούλα, ἐγνωκυῖα τὸν ἄνδρα Τέρτυλλον ἐν τῇ ὁδῷ τεθνάναι, ὁ Ἀρίστιππος δὲ ἅμα τῷ Ξενοφῶντι, καὶ ἡ σώφρων πόρνη, καὶ ἕτεροι πλείονες, οὓς ἑκάστοτε προέτρεπεν εἰς τὸν κύριον Ἰησοῦν Χριστόν, οἳ οὐδὲ ἐβούλοντό ποτε χωρισθῆναι αὐτοῦ. 60.  Καταχθέντων δὲ ἡμῶν ἔν τινι πανδοχείῳ ἐρήμῳ τὴν πρώτην ἡμέραν, καὶ ἀπορούντων κραββάτου ἐν τῇ τοῦ μακαρίου Ἰωάννου ἀναπαύσει, παίγνιον αὐτοῦ ἕν τι εἴδομεν. εἷς τις ἦν ἐκεῖ ἄστρωτος κράββατος κείμενος ἔν τινι τόπῳ. ἃπερ οὖν ἐπεφερόμεθα περιβόλαια ἐν αὐτῷ στρώσαντες παρεκαλέσαμεν αὐτὸν ἀναπεσόντα ἐν αὐτῷ ἀναπαύεσθαι, τῶν λοιπῶν ἁπάντων ἐπὶ τοῦ ἐδάφους ὑπνωσάντων. κατακλιθεὶς οὖν ὑπὸ κορίων παμπόλλων διωχλεῖτο· καὶ ὡς ἐπὶ πλεῖον αὐτῷ ὀχληρότεραι ἐγένοντο, ἤδη τῆς νυκτὸς εἰς ἴσον δρόμον καθεστώσης, ἀκουόντων πάντων ἡμῶν ἔφη αὐτοῖς· Ὑμῖν λέγω, ὦ κόρεις, εὐγνωμονήσατε σὺν ἑνὶ πάντες, καὶ καταλιπόντες τῇ ὥρᾳ ταύτῃ τὸν οἶκον ὑμῶν ἡσυχάσατε ἐν ἑνὶ τόπῳ, καὶ ἔστε πόρρω τῶν δούλων τοῦ θεοῦ. Καὶ ἡμῶν γελώντων καὶ ἐπὶ πλέον ὁμιλούντων ὁ Ἰωάννης εἰς ὕπνον ἐτράπετο· αὐτοὶ δὲ ἠρέμα λαλοῦντες ἀδιόχλητοι αὐτῷ ἐγινόμεθα. 61.  Ἡμέρας οὖν ἐπιφωσκούσης ἤδη φθάσας ἀνίσταμαι ἐγὼ καὶ σὺν ἐμοὶ Βῆρος καὶ Ἀνδρόνικος· καὶ ὁρῶμεν πρὸς τὴν θύραν τοῦ οἴκου πλῆθος ὑπάρχον κορίων. ἐξεστηκότων δὲ ἡμῶν ἐπὶ τῇ θέᾳ τοῦ πλήθους αὐτῶν, καὶ τῶν ἀδελφῶν ἁπάντων ἐγηγερμένων δι᾽ αὐτούς, ὁ Ἰωάννης ἐκάθευδεν. καὶ μετὰ τὸ ἐγερθῆναι αὐτὸν ἐνεφανίσαμεν αὐτῷ ἃ εἴδομεν· αὐτὸς οὖν ἀνακαθίσας τοῦ κραββάτου καὶ

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58.  From Laodicea to Ephesus the second time Now after a long time had passed and none of the brothers had been grieved at all by John, they were then grieved when he said, “Brothers, it is already time for me to go to Ephesus; for I have agreed with those who dwell there, so that they do not become idle over time without someone to establish them. But you all must set your minds toward God who does not forsake you.” Now when they heard these things from him, the brothers lamented, for he was separating from them. But John said, “Even if Ι am separated from you all, Christ Jesus is always with you; whom, if you love purely you will have unbroken fellowship, because if he is loved he loves them first who love him.168” 59.  And after saying these things and bidding farewell to them, and leaving many necessities for distribution to the brothers, he left for Ephesus while they were grieving and wailing. Now with him were those who had joined him when he left Ephesus, both Andronicus and Drusiana, and the entourage of Lycomedes and Cleobius. And Aristobula also followed him, who had learned that her husband Tertullus had died on the way, and Aristippus along with Xenophon, and the prudent prostitute, and many others,169 each of whom he was urging on toward the Lord Jesus Christ and170 who never wanted to be separated from him. 60.  Now when we had turned in to stay at a deserted inn and were at a loss for a bed in which the blessed John could sleep, we saw one of his funny tricks. There was one bed laying there without covers in a certain place. So, spreading what cloaks we were wearing on it, we encouraged him to lay on it and rest, while the rest of us all slept on the floor. Then when he lay down, he began to be bothered by a great many bugs; and as they became more troublesome, the night already being in the middle of its course, while we were all listening, he said to them, “I say to you, bugs, behave all of you, and leave your home this moment and keep quiet in one place, and stay away from the servants of God!” And as we laughed and conversed, John turned to sleep, and we for our part, speaking quietly, were no disturbance to him.

61.  Then when the day was dawning, I rose171 first, and with me Verus and Andronicus, and we saw at the door of the house a multitude of bugs standing. But when we had

168 169 170 171

cf. 1 John 4:19. John’s first encounters with this colorful cast of characters likely took place in the previous lacuna. This word has been supplied for clarity. Historical present.

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θεασάμενος αὐτὰς … εἶπε πρὸς τὰς κόρεις· Ἐπειδὴ εὐγνωμονέστεραι γεγόνατε φυλάξαντές μου τὸ ἐπιτίμιον, ἔλθετε εἰς τὸν τόπον ὑμῶν. Καὶ εἰπόντος αὐτοῦ ταῦτα καὶ ἀναστάντος ἐκ τοῦ κραββάτου αἱ κόρεις δρομαῖαι ἀπὸ τῆς θύρας ἔσπευδον εἰς τὸν κράββατον καὶ διὰ τῶν ποδῶν αὐτοῦ ἀνιοῦσαι εἰς τὰς ἁρμονίας εἰσέδυσαν. καὶ ὁ Ἰωάννης πάλιν ἔφη· Τὸ μὲν ζῷον τοῦτο φωνὴν ἀνθρώπου ἀκοῦσαν ἔμεινεν ἐφ᾽ ἑαυτοῦ ἠρεμῆσαν καὶ μὴ παραβάν· ἡμεῖς δὲ φωνὴν θεοῦ ἀκούοντες καὶ ἐντολῶν παρακούομεν καὶ ῥᾳθυμοῦμεν· καὶ μέχρι πότε; 62.  Καὶ μετὰ ταῦτα γενομένων ἡμῶν εἰς τὴν Ἔφεσον, οἱ ἐκεῖ ἀδελφοὶ ἐγνωκότες διὰ χρόνου ἱκανοῦ τὸν Ἰωάννην ἀφικόμενον συνέτρεχον ἐν τοῖς Ἀνδρονίκου, ἔνθα καὶ κατήγετο, τῶν ποδῶν αὐτοῦ ἁπτόμενοι, καὶ τὰς χεῖρας αὐτοῦ εἰς τὰ ἴδια πρόσωπα τιθέντες ἐφίλουν αὐτάς, καὶ τὰς ἰδίας αὐτῶν χεῖρας ἁπλοῦντες καὶ ἁπτόμενοι κατεφίλουν αὐτάς, ὅτι κἂν ἥψαντο τῶν ἱματίων αὐτοῦ. 63.  Καὶ πολλῆς ἀγάπης οὔσης καὶ χαρᾶς ἀνυπερβλήτου ἐν τοῖς ἀδελφοῖς, εἷς τις ἐπίπεμπτος τοῦ Σατανᾶ ἐρᾷ τῆς Δρουσιανῆς ὁρῶν αὐτὴν καὶπερ ἐπιστάμενος τοῦ Ἀνδρονίκου οὖσαν γυναῖκα· ᾧ οἱ πλείονες ἔλεγον· Ἀδύνατόν σε τυχεῖν ταύτης τῆς γυναικός, ἐκ πολλοῦ καὶ τοῦ ἀνδρὸς κεχωρισμένης διὰ θεοσέβειαν. σὺ μόνος ἀγνοεῖς ὅτι μὴ πρώην ὢν ὁ Ἀνδρόνικος τοῦτο ὅπερ ἐστὶ νῦν, θεοσεβὴς ἀνήρ, κατέκλεισεν αὐτὴν εἴς τι μνημεῖον λέγων· Ἢ γυναῖκά σε ἔχω ἔχειν ἣν εἶχον πάλαι, ἢ τεθνήξῃ· Καὶ εἵλετο μᾶλλον ἀποθανεῖν μὴ κοινουμένη αὐτῷ χρήματος ἱκανοῦ· εἵλετο δὲ αὐτὴ θανατωθῆναι ἢ τὸ μύσος ἐκεῖνο διαπράξασθαι. εἰ οὖν δεσπότῃ αὐτῆς καὶ ἀνδρὶ οὐ συνέθετο πρὸς συνέλευσιν, ἀλλὰ καὶ ἔπεισεν αὐτὸν τὰ ἴσα αὐτῆς φρονεῖν, σοὶ μοιχῷ αὐτῆς θέλοντι γενέσθαι συνθῆται; ἀπόστηθι μανίας μὴ ἐχούσης ἐν σοὶ ἀνάπαυσιν· ἀπόστηθι πράγματος ᾧ τέλος ἐπαγαγεῖν οὐ δύνασαι· τί σου τὴν ἐπιθυμίαν ἐξάπτεις οἰόμενος δύνασθαι ἃ τολμᾷς; 64.  Καὶ λέγοντες πρὸς αὐτὸν ταῦτα οἱ συνήθεις αὐτοῦ φίλοι οὐκ ἔπεισαν αὐτόν, ἀλλ᾽ ἀναιδείᾳ χρησάμενος προσέπεμψεν αὐτῇ. καὶ ἀπογνοὺς τὰ περὶ αὐτῆς ἵνα μὴ πολλὰ ὑβρίζηται ἐν ἀθυμίᾳ διῆγεν αὐτοῦ τὸν βίον. μετὰ δὲ ἡμέρας δύο κατακλιθεῖσα ἡ Δρουσιανὴ ἀπὸ τῆς ἀθυμίας ἐπύρεττε λέγουσα· Εἴθε μηδέπω εἰς τὴν ἐμαυτῆς πατρίδα ἐληλύθειν ὅπως μὴ σκάνδαλον γέγονα ἀνδρὶ ἀμυήτῳ θεοσέβειαν· εἰ γὰρ ἦν τις ὑπὸ λόγων πεπληγώς, οὐκ ἂν εἰς τοσοῦτον ῥᾳθυμίας ἐληλύθει. ἀλλ᾽ οὖν, κύριε, παραιτίας

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shrunken back at the sight of how many of them there were, and all the brothers were awakened because of them, John was sleeping. And when we woke up we showed him what we saw. Then he, after sitting up on the bed and looking at them …172 said to the bugs, “Seeing as you have been so well-behaved in keeping my rebuke, come to your place!” And after he said these things and arose from the bed, the bugs ran from the door and climbing up its legs, crawled into the bedframe. And John again said, “This creature, after hearing a human’s voice, stayed away from him, keeping quiet and not disobeying; but we, though hearing the voice of God, both ignore his173 commandments and remain idle—and for how long?174” 62.  And after these things, while we were coming into Ephesus, the brothers there, who had known for a long time that John had come, ran together to the house of Andronicus, where he was also being brought in to stay, touching his feet, and putting his hands on their own faces, they kissed them, and touching their own hands, they kissed them, because they had even touched his garments.175 63.  And while there was great love and unsurpassable joy among the brothers, someone, a messenger of Satan had a longing for Drusiana, despite seeing and knowing she was the wife of Andronicus, many were saying to him, “It is impossible for you to have this woman since she has separated herself for a long time, even her husband, for the sake of piety. You must be the only one unaware that Andronicus, not being until very recently what he is now—a pious man—shut her up in a certain tomb saying, ‘Either I will have you to keep as the wife I formerly had or you will die!’ And she thought it better to die not sharing great wealth with him; so she preferred to be put to death rather than bring about that defilement. Therefore, if she did not join herself in union with her master and husband because of godliness, but rather, persuaded him also to keep the same things in mind, would she join herself with you who wish to become her adulterer? Distance yourself from the insanity which does not have rest in you; distance yourself from this deed to which you cannot bring an end? Why are you setting fire to your desire thinking yourself capable of the things you are attempting?” 64.  Even while saying these things to him, his close friends did not persuade him, but instead, he, acting shamelessly, sent for her. Then, giving up hope concerning her so that he might not suffer more insults, he lived his life disheartened. Then after two days Drusiana was lying down with a fever from his faintheartedness saying, “Would that I had not entered into my own homeland so that I had not become an offence to a man uninitiated in godliness! For if he were someone stricken by words, he would

172 173 174 175

One manuscript (H) has a space about 20 letters long that is illegible here. This word has been supplied for clarity. cf. Mark 9:19 (Matt 17:17). cf. Mark 5:27–28 (Matt 9:20–21); Mark 6:56 (Matt 14:36); Acts 19:11–12.

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μου γενομένης πλήξεως ἰδιωτιζούσῃ ψυχῇ, ἀπόλυσόν με τῶν δεσμῶν τούτων, ἐπὶ δὲ σὲ τάχιον μετάστησον. Καὶ παρόντος τοῦ Ἰωάννου μηδὲ ὅλως ἐγνωκότος τὸ τοιοῦτον, ἀπαλλάσσεται τοῦ βίου ἡ Δρουσιανή, οὐ πάνυ ἡδομένη ἀλλὰ καὶ λυπουμένη διὰ τὴν ἐκείνου ψυχικὴν θραῦσιν. 65.  Ὁ δὲ Ἀνδρόνικος λυπούμενος λύπην ἀπόκρυφον ἐπένθει τῇ ψυχῇ· ἔκλαιε δὲ καὶ φανερῶς, ὡς τὸν Ἰωάννην πολλὰ αὐτὸν ἐπιστομίζειν καὶ λέγειν αὐτῷ· Ἐπὶ βελτίονι ἐλπίδι μετῆλθεν ἡ Δρουσιανὴ τοῦτον τὸν ἄδικον καταλείψασα βίον. Καὶ ὁ Ἀνδρόνικος αὐτῷ ἀπεκρίνατο· Πέπεισμαι, πάτερ Ἰωάννη, καὶ ἐπίσταμαι οὐκ ἀμφιβάλλων ὅλως περὶ τῆς εἰς τὸν θεόν μου πίστεως· ἀλλὰ μάλιστα τοῦτο αὐτὸ κρατύνω ὅτι καθαρῶς τοῦ βίου ἀνέλυσεν. 66.  Ἐκκομισθείσης δὲ αὐτῆς ἐπιλαβόμενος ὁ Ἰωάννης τὸν Ἀνδρόνικον καὶ ἐγνωκὼς τὴν αἰτίαν μᾶλλον ἐπένθει τοῦ Ἀνδρονίκου· καὶ ἡσύχαζεν διαπορῶν τὰς ἐπηρείας τοῦ ἀλλοτρίου καὶ ἐπ᾽ ὀλίγον καθεσθείς. εἶτα δὲ καὶ τῶν ἀδελφῶν ἁπάντων ἐπισυλλεγέντων πρὸς αὐτὸν ὑπὲρ τοῦ ἀκοῦσαι τίνας ἐρεῖ λόγους πρὸς τὴν ἀπηλλαγμένην, ἤρξατο ὁ Ἰωάννης λέγειν. 67.  Ὁ κυβερνήτης ναυτιλλόμενος ἅμα τοῖς ἐμπλέουσι καὶ αὐτῇ τῇ νηῒ ὁπηνίκα ἂν καταχθῇ εἰς εὔδιον καὶ ἀχείμαστον λιμένα τηνικαῦτα φασκέτω σεσῶσθαι. ὁ γεωργὸς παραδοὺς τῇ γῇ τὰ σπέρματα καὶ πολλὰ καμὼν περὶ τὴν τούτων ἐπιμέλειαν καὶ φρουράν, τότε τῶν καμάτων τὴν ἀνάπαυλαν ἐχέτω ὁπόταν ἐν ταῖς ἀποθήκαις ἀποθῆται τὰ σπέρματα πολλαπλασίονα. ὁ ἐν σταδίῳ δρόμον ὑπισχνούμενος τότε ἀγαλλέσθω ὁπόταν τὸ βραβεῖον κομίσηται. ὁ πυκτεύειν ἀπογεγραμμένος τότε καυχάσθω ὁπόταν τοὺς στεφάνους δέξηται. καὶ τὰ ἑξῆς λοιπὰ πάντα ἀγωνίσματα καὶ τέχναι, ὁπόταν ἐν τῷ τέλει μὴ ἔρημοι ὦσιν, ἀλλὰ δεικνύωνται ἱκανοὶ πρὸς ἅπερ ἐπηγγέλλοντο. 68.  τὸ αὐτὸ δὲ ἡγοῦμαι ὑπάρχειν πρὸς ἣν ἕκαστος ἡμῶν ἀσκεῖ πίστιν· τότε ταύτην ἐγκρίνεσθαι εἰ ἄρα ἦν ἀληθὴς ὁπόταν μέχρις ἔξω τοῦ βίου ὁμαλίσῃ. πολλὰ γὰρ ἐμπόδια παρεμπίπτει καὶ θόρυβον παρασκευάζει τῷ ἀνθρωπίνῳ λογισμῷ· μέριμνα, παῖδες, γονεῖς, δόξα, πενία, κολακεία, ἀκμή, κάλλος, ἀλαζονεία, ἐπιθυμία, πλοῦτος, ὀργή, ἔπαρσις, ῥᾳθυμία, φθόνος, ζῆλος, ἀμέλεια, ὕβρις, ἔρως, δόλος, χρήματα, πρόφασις, καὶ ἄλλα ὅσα ἐστὶ τοιαῦτα ἐμπόδια. ὡς καὶ τῷ κυβερνήτῃ φερομένῳ εὐδίῳ δρόμῳ ἐναντιοῦται πνευμάτων ἐναντίων ἐμβολὴ καὶ χειμὼν μέγας καὶ τρικυμία ἐξ εὐδίας, καὶ τῷ γεωργῷ ὁμοίως χειμὼν ἄωρος καὶ ἐρυσίβη καὶ ἑρπετὰ ἐκ τῆς γῆς ἀναφανέντα, καὶ τοῖς ἀγωνισταῖς τὸ παρὰ μικρόν, καὶ τοῖς τὰς τέχνας μετιοῦσι τὸ παρ᾽ ἐκείνο.

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not have entered into such lack of temper. But then Lord, since I have become the intercessor of a blow to an ignorant soul, release me from these bonds, and transfer me to you quickly. And while John was standing by, wholly unaware of such a thing, Drusiana was released from life, not at all pleased, but rather, grieving because of the destruction of that man’s soul. 65.  Now Andronicus was mourning with a hidden grief in his soul. And he was weeping even publicly, so that John often silenced him and said to him, “Drusiana went after a better hope, leaving behind this unrighteous life.” And Andronicus answered him, “I am persuaded, Father John, and know, without any doubt, as far as my faith in God is concerned. But I am clinging all the more to this very thought that she departed this life in purity.” 66.  And after she was carried out, John took hold of Andronicus and, knowing the cause, he mourned more than Andronicus. And he kept quiet, being at a loss over the abuses of the Adversary and sitting for a little while. But then, while the brothers were also gathering together before him in order to hear what words he would say to the departed, John began to say: 67.  “The seafaring captain—together with the crew and the ship herself—whenever he should come to land in a tranquil and unstormy harbor, at that time may declare himself safe. The farmer who has entrusted seed to the earth and toiled much concerning the care and watch of these things may have rest from his toils only when he has stowed away the multiplied seed in his storehouse. The one attempting to run in a race may be honored only when he has won the prize. The one registering to spar may boast only when he has received the crowns. And so on for all the other contests and trades, only when at the end they are not exhausted but show themselves sufficient for what they intended. 68.  “And I consider the same to be true with regard to the faith which each of us practices, and I consider this faith,176 in turn, to be approved, if it really is true whenever it is maintained until just outside of life. For many obstacles creep in and make a commotion in human reasoning: worry, children, parents, glory, poverty, flattery, flourishing, beauty, arrogance, lust, wealth, anger, elation, relaxation, ill will, jealousy, indifference, insolence, sexual passion, deceit, possessions, pretense, and others which are like these obstacles. Just as contrary winds blowing and a great storm and a mighty wave after fair weather set themselves against the captain going along in a peaceful course, and likewise, an untimely storm and blight and pests appearing from the earth against the farmer, and ‘so close’ against the competitors, and ‘it’s almost there’ against the craftsmen. 176 The Greek text simply reads, “and this”; we have clarified the reference.

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69.  χρεία δὲ πρὸ τῶν ἄλλων ἁπάντων τὸν πιστὸν ἄνθρωπον τὴν ἔξοδον προορᾶν καὶ καταμανθάνειν ταύτην ὁποία τις ἐπιστήσεται, ἆρα † διεργὴς † καὶ νηφαλέα καὶ μηδὲν ἐμπόδιον ἔχουσα, ἢ τεθορυβημένη καὶ τὰ ὧδε κολακεύουσα καὶ καταδεδεμένη ἐπιθυμίαις. οὕτως ἔστιν ἐπαινέσαι καὶ σῶμα εὔμορφον ὁπόταν ὅλον ἀποδύσηται, καὶ στρατηγὸν μέγαν ὁπόταν τὸ τοῦ πολέμου ἐπάγγελμα κατορθώσῃ ἅπαν, καὶ ἰατρὸν ἄριστον ἐκεῖνον τὸν διὰ πάσης ἰάσεως χωροῦντα, καὶ ψυχὴν πίστεως καὶ θεοῦ ἀξίαν ὁπόταν ἴσον τῷ τῆς ἐπαγγελίας καταστῇ· οὐχὶ τὴν ἀρξαμένην καὶ ὑπολυθεῖσαν εἰς τὰ τοῦ βίου πάντα καὶ ἐκπεσοῦσαν· οὐδὲ τὴν ναρκήσασαν, βιαζομένην πρὸς τοῖς κρείττοσιν εἶναι, εἶτα δὲ κατενεχθεῖσαν εἰς τὰ πρόσκαιρα· οὐδὲ τὴν ποθήσασαν μᾶλλον τὰ χρόνια τῶν αἰωνίων· οὐδὲ τὴν καταλλασομένην τὰ μένοντα τῶν μὴ μενόντων· οὐδὲ τὴν τιμήσασαν τὰ ἀτιμίας ἄξια· οὐδὲ τὴν τιμήσασαν ἔργα ὕβρεως ἄξια· οὐδὲ τὴν ἐνέχυρα παρὰ τοῦ Σατανᾶ λαμβάνουσαν· οὐδὲ τὴν ὑποδεξαμένην τῷ ἑαυτῆς οἴκῳ τὸν ὄφιν· οὐδὲ τὴν ἐγγελάσασαν τὰ μὴ ἐγγελώμενα· οὐδὲ τὴν ὀνειδιζομένην διὰ θεόν, εἶτα [μὴ] αἰσχυνομένην· οὐδὲ τὴν στόματι μὲν τὸ ναὶ λέγουσαν, ἐργῷ δὲ αὐτὸ οὐ δεικνύουσαν· ἀλλὰ τὴν ὑπομείνασαν ὑπὸ ἡδονῆς ῥυπαρᾶς μὴ ἐκλυθῆναι, ὑπὸ ῥᾳθυμίας μὴ ἡττηθῆναι, ὑπὸ φιλαργυρίας μὴ δελεασθῆναι, ὑπὸ ἀκμῆς σώματος καὶ ὀργῆς μὴ προδοθῆναι. 70.  Καὶ ἔτι πλείονας λόγους τοῦ Ἰωάννου ποιουμένου πρὸς τοὺς ἀδελφούς, ὡς τῶν προσκαίρων ἕνεκεν διδάσκειν καταφρονεῖν αὐτοὺς τούτων, ὁ τῆς Δρουσιανῆς ἐρῶν ἐξαφθεὶς δεινοτάτῃ ἐπιθυμίᾳ καὶ ἐνεργείᾳ τοῦ πολυμόρφου Σατανᾶ τὸν τοῦ Ἀνδρονίκου ἐπίτροπον ὄντα φιλάργυρον ὠνεῖται χρήματος ἱκανοῦ· ὅστις ἀνοίξας τὸν τάφον Δρουσιανῆς ἐπέτρεψεν αὐτῷ διαπράξασθαι τὸ ἀπηγορευμένον εἰς νεκρὸν σῶμα. μὴ ἐπιτυγχάνων γὰρ αὐτῆς τότε ζώσης μετὰ θάνατον τῷ σώματι προσλιπαρῶν ἀπεκρίνατο· Εἰ καὶ ζῶσα οὐκ ἐβουλήθης μοι κοινωνῆσαι, μετὰ θάνατον νεκράν σε οὖσαν ἐνυβρίσω. Τοῦτο

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69.  “But what is needed before all else is for the faithful person to foresee his departure and to consider it, how it will come upon him—whether vigorous177 and level-headed and having no obstacle, or thrown into commotion and flattering the things here and tied down by desires. So it is to praise either a beautiful body whenever it is fully stripped naked, or a great general whenever the prospect of war is brought fully to a successful conclusion, or that most noble physician who has made advances in all medicine, or the soul full178 of faith and worthy of God, whenever it stands equal to what was promised; not one179 that began and was set loose into all the things of life and fell off course, nor one that shrunk back, trying hard to be in the presence of better things, but then being brought down to temporary things, nor one that yearned for the temporal things more than the eternal, nor one that exchanged the things that abide for those that do not, nor one that honors dishonorable things as worthy, nor one that honors arrogant acts as worthy, nor one that received the pledge of Satan, nor one that has shown into its house the serpent, nor on who has mocked things that are not to be mocked, nor one that is reproached because of God, then is ashamed,180 nor one that says ‘Yes’ with its mouth, but does not indicate the same in deed, but rather, one that endures not to be weakened by filthy pleasure, not to be defeated by indifference, not to be enticed by love of money, not to be betrayed by flourishing of body and anger.” 70.  And while John was still offering more words to the brothers, so as to teach them concerning the temporary things to disregard them. The one longing for Drusiana, who was terribly kindled by lust and by the inner working of Satan in his many forms,181 bought off the steward of Andronicus, who was fond of money, with a large enough sum; this one,182 after opening the grave of Drusiana, left it to him to accomplish what was forbidden with her dead body. For, not being able to have her when she was once living, he kept close to her body after death and answered, “If even while living you did not wish to have intercourse, after death I will violate

177 The meaning of the Greek reading διεργής, found in manuscripts M and O, is unclear. But one conjectured reading, ἐνεργής, has been adopted by translators and rendered as “vigorous” or “energetic.” Junod and Kaestli (260) decline to translate this word, but in a footnote, they offer the conjecture διαρκής (“perseverant, resistant, constant, enduring”). 178 This word is absent in the surviving Greek manuscripts, but the critical text supplies it based on its presence in the Latin version. 179 i.e., a soul. 180 Bonnet here proposes the emendation μή in the last phrase, which would change “then is ashamed” to “then is not ashamed,” but we agree with Junod and Kaestli that this conjecture is unnecessary. The idea is that of one who is reproached by the world for one’s allegiance to God, and then is ashamed of God. The critical text cites 1 Pet 4:14, 16 as a cross-reference, but we also consider this a possible allusion to Mark 8:38 or its parallel in Luke 9:26. 181 We are at a loss for a simple one-word equivalent to the Greek adjective πολυμόρφου describing Satan. The most literal rendering, of course, is “polymorphous,” but we have paraphrased in the interest of simpler and clearer language. 182 We have changed the original “who” of the Greek to something clearer and more emphatic.

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οὖν ἐνθυμούμενος καὶ κατασκευάσας ἑαυτῷ τὴν διὰ τοῦ μιαροῦ ἐπιτρόπου ἀσέβειαν, εἰσεπήδησεν εἰς τὸ μνῆμα σὺν ἐκείνῳ ἅμα. καὶ ἀνοίξαντες τὴν θύραν ἤρξαντο ἀμφότεροι ἀποδύειν τοῦ πτώματος τὰ ἐντάφια λέγοντες· Τί ὠφέλησας, ταλαίπωρε Δρουσιανή; τοῦτο ζῶσα πεποιηκέναι οὐκ ἠδύνασο ὃ τάχα ἂν οὐδέν σε ἐλύπησεν ἑκοῦσαν αὐτὸ ποιησαμένην; 71.  Καὶ ὡς λοιπὸν περιέμενε περὶ τὴν γύμνωσιν αὐτῆς τὸ δικρόσσιον μόνον, ὄφις ποθὲν ἐπιφανεὶς τὸν μὲν ἐπίτροπον μονόπληγα τίθησιν, ὃν καὶ ἀνεῖλεν· ἐκεῖνον δὲ τὸν νεανίσκον οὐ τύπτει, ἀλλὰ τοῖς ποσὶν αὐτοῦ περιειλεῖτο δεινῶς ἀποφυσῶν· καὶ πεσόντος αὐτοῦ ἐπαναβὰς ὁ ὄφις ἐκαθέζετο ἐπάνω αὐτοῦ. 72.  Τῇ δὲ ἑξῆς ἡμέρᾳ ὁ Ἰωάννης ἅμα τῷ Ἀνδρονίκῳ καὶ τοῖς ἀδελφοῖς ἐξ ἑωθινῆς παραγίνεται εἰς τὸ μνῆμα—τρίτην ἡμέραν ἐχούσης τῆς Δρουσιανῆς—ὅπως ἄρτον κλάσωμεν ἐκεῖ. καὶ τὰ μὲν πρῶτα ἐρχομένων αὐτῶν αἱ κλεῖς οὐχ εὑρίσκοντο ζητηθεῖσαι· ὁ δὲ Ἰωάννης εἶπε πρὸς τὸν Ἀνδρόνικον· Εἰκότως ἀπώλοντο· Δρουσιανὴ γὰρ ἐν τῷ μνήματι οὐκ ἔστιν. ἀλλ᾽ ὅμως ἀπέλθωμεν ὅπως μὴ ῥᾳθυμήσῃς, καὶ αὐτομάτως αἱ θύραι ἀνοιγήσονται, ὡς καὶ ἄλλα πολλὰ παρέσχετο ἡμῖν ὁ κύριος. 73.  Καὶ γενομένων ἡμῶν ἐν τῷ τόπῳ κελεύσει τοῦ Ἰωάννου αἱ θύραι ἀνοίγονται, καὶ περὶ τὸν τάφον τῆς Δρουσιανῆς εἶδόν τινα εὔμορφον νεανίσκον μειδιῶντα· ὃν ἰδὼν ὁ Ἰωάννης κράξας ἔφη· Καὶ ὧδε φθάνεις ἡμᾶς, ὁ καλός; τίνος ἕνεκα ἄρα; Καὶ ἀκούει φωνῆς λεγούσης αὐτῷ· Δρουσιανῆς ἕνεκεν, ἣν νῦν μέλλω ἀνιστᾶν—παρὰ βραχὺ γὰρ ἐμὴν εὗρον αὐτήν—καὶ τοῦ πλησίον ἀποπνεύσαντος τοῦ τάφου αὐτῆς. Καὶ εἰπὼν ταῦτα ὁ καλὸς πρὸς τὸν Ἰωάννην εἰς οὐρανοὺς ἀνῄει βλεπόντων ἡμῶν. ὁ δὲ Ἰωάννης ἐπιστραφεὶς εἰς τὸ ἕτερον μέρος τοῦ μνήματος ὁρᾷ νεανίσκον πρῶτον τῶν Ἐφεσίων Καλλίμαχον καὶ ἐπικαθεύδοντα αὐτῷ ὄφιν παμμεγέθη, καὶ τὸν ἐπίτροπον Ἀνδρονίκου Φορτουνᾶτον τεθνεῶτα. καὶ ἰδὼν ἀμφοτέρους ἠπορημένος εἱστήκει λέγων πρὸς τοὺς ἀδελφούς· Τί βούλεται τὸ τοιοῦτον θέαμα εἶναι; ἢ διὰ τί μοι ὁ κύριος οὐκ ἐνεφάνισε τὰ ὧδε πραχθέντα, μηδέποτέ μου ἀμελήσας;

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you while you are a corpse.183” Therefore, considering this well and preparing in his mind the profane act made possible by the abominable steward, he rushed into the tomb together with him. And opening the door they began to strip the shrouds off of the corpse saying, “What have you profited, poor Drusiana? Could you not have done this while living, which probably would not have bothered you any if you had done it willingly?” 71.  And when the double-fringed cloth alone was all that was left around her nakedness, a serpent appearing from someplace put just one bite on the steward, which also killed him. Yet that snake did not strike the young man, but rather, wrapped around his feet, hissing terribly, and after he fell the snake crawled up and sat upon him. 72.  Then the next day, John, together with Andronicus and the brothers, went along early in the morning to the tomb—which Drusiana had occupied for three days—so that we might break bread there. And at first, when they were leaving, the keys were nowhere to be found; but John said to Andronicus, “It is no wonder they were lost; for Drusiana is not in the tomb. But let us depart all the same so you do not dawdle, and the doors will be opened by themselves, in the same way that the Lord has also supplied many other things for us.” 73.  And as we arrived in the place, at the command of John the doors were opened,184 and near the grave of Drusiana, they saw a good-looking young man smiling, upon seeing whom, John, crying out, said, “Do you overtake us even here, O handsome one? Why, now?185” And he heard186 a voice saying to him, “For the sake of Drusiana, whom I am now about to resurrect—for I found her to be mine for a little while—and the one whose soul has departed near her grave.187” And when the beautiful one had said these things to John, he ascended188 into heaven as we watched! Then John, turning to the other side of the tomb, saw a young man, the most prominent of the Ephesians, Callimachus, and resting upon him, an enormous serpent, and Fortunatus the steward of Andronicus dead. And seeing them both, he stood, perplexed, saying to the brothers, “What could such a sight be? Or why did the Lord, who was never neglectful of me, not make known to me the things that took place here?”

183 Literally, “while you are dead”; we have modified the language to avoid repetition. 184 Historical present. 185 The terminal ἄρα may be intended to indicate anxiety on John’s part (LSJ, s.v. “ἄρα,” B.2). Something like “Why, pray tell?” would capture the idea more precisely in more archaic English; the text reflects our best effort at a modern equivalent. 186 Historical present. 187 i.e., the young man, whose cause of death is explained in c. 76. As Andronicus makes clear in c. 74, John is “commanded to raise up even him,” but the steward is “unworthy of salvation.” 188 Historical present.

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74.  Καὶ ὁ Ἀνδρόνικος ἰδὼν ἐκείνους νεκροὺς ἀναπηδήσας ἦλθεν ἐπὶ τὸν τάφον Δρουσιανῆς· καὶ ἰδὼν αὐτὴν ἐν μόνῳ τῷ δικροσσίῳ ἔφη τῷ Ἰωάννῃ· Συνεῖδον τὸ γεγονός, μακάριε δοῦλε τοῦ θεοῦ Ἰωάννη· ὁ Καλλίμαχος οὗτος ἤρα τῆς ἀδελφῆς μου· καὶ μὴ ἐπιτυχὼν αὐτῆς πολλάκις τοῦτο τολμήσας, τὸν κατάρατον ἐπίτροπόν μου τοῦτον ὠνήσατο χρήματος ἱκανοῦ, ἴσως ἐν νῷ λαμβάνων, ὥς γε νῦν ἔστι μαθεῖν, τὴν τῆς ἐπιβουλῆς δραματουργίαν δι᾽ αὐτοῦ μέλλειν ἐκπληροῖν· καὶ γὰρ ὡμολόγησε τοῦτο πολλοῖς ὁ Καλλίμαχος ὅτι Κἂν μὴ ζῶσα βουληθῇ συνθέσθαι μοι, τεθνεῶσα ἐνυβρισθήσεται. Καὶ τάχα, Ἰωάννη, ὁ καλὸς ἔγνωκε τὸ λείψανον τοῦτο μὴ ὑβρίσθαι, καὶ διὰ τοῦτο οὗτοι τεθνήκασιν οἱ ταῦτα τολμήσαντες. καὶ μήτι γε ἡ φωνὴ ἡ εἰρηκυῖα πρός σε Ἀνέγειρον τὴν Δρουσιανήν—παρὰ βραχὺ γὰρ ἐμὴν ἐγνώρισα—τοῦτο προεδήλου; ἐπειδὴ λύπην ἔχουσα τοῦ βίου ἀπηλλάγη αὐτὴ τῷ δόξαι σκάνδαλον γενέσθαι. πείθομαι δὲ τῷ εἰρηκότι ὅτι τῶν πλανηθέντων οὗτος ὑπάρχει ἀνθρώπων· καὶ γὰρ αὐτὸν ἐκελεύθης ἀναστῆσαι. περὶ δὲ τοῦ ἑτέρου οἶδα ὅτι ἀνάξιος ἡ ἐκείνου σωτηρία ὑπάρχει. ἀλλ᾽ ἕν σε τοῦτο παρακαλῶ· ἀνέγειρον πρῶτον τὸν Καλλίμαχον, καὶ αὐτὸς ἡμῖν ὁμολογήσει τὸ γεγονός. 75.  Ὁ δὲ Ἰωάννης ἀπιδὼν τῷ πτώματι καὶ εἰπὼν τῷ ἰοβόλῳ ἑρπετῷ Ἀπόστηθι τοῦ μέλλοντος Ἰησοῦ Χριστῷ δουλεύειν, ἀναστὰς ἐπηύξατο οὕτως· Ὁ θεὸς οὗ τὸ ὄνομα δοξάζεται ὑφ᾽ ἡμῶν ἀξίως· ὁ θεὸς ὁ πᾶσαν ἐνέργειαν κακωτικὴν δαμάζων· ὁ θεὸς οὗ τὸ θέλημα τελειοῦται· ὁ ὑπακούων ἡμῶν πάντοτε· καὶ νῦν τελειούσθω σου ἡ δωρεὰ ἐπὶ τῷ νεανίσκῳ τούτῳ· καὶ εἴ τις δι᾽ αὐτοῦ οἰκονομία γίγνοιτο, ταύτην ἐγηγερμένου αὐτοῦ ἐμφάνισον ἡμῖν. Καὶ εὐθέως ὁ νεανίσκος ἀναστὰς ὅλην τὴν ὥραν ἡσύχαζεν. 76.  Ὡς δὲ ἐν τῷ ἑαυτοῦ λογισμῷ ἐγένετο, ἐπύθετο αὐτοῦ ὁ Ἰωάννης τὴν ἐν τῷ μνημείῳ εἴσοδον τί ἐβούλετο· καὶ μαθὼν παρ᾽ αὐτοῦ ἅπερ αὐτῷ ὁ Ἀνδρόνικος εἰρήκει, ὡς δῆθεν ἐρῶντος αὐτοῦ Δρουσιανῆς, ἐπύθετο ὁ Ἰωάννης πάλιν· Μὴ οὖν ἡ τοῦ μιαροῦ ἔσχε τέλος, ἐνυβρίσαι λειψάνῳ σεμνότητος γέμοντι; ὁ δὲ ἀπεκρίνατο αὐτῷ· Πῶς γὰρ ἠδυνάμην τοῦτο διαπράξασθαι, ὅπου τὸ δεινὸν ζῷον τὸν μὲν Φορτουνᾶτον μονόπληγα ἔβαλεν ὁρῶντος ἐμοῦ—καὶ εἰκότως αὐτοῦ μοι τὴν τοσαύτην μανίαν παραθαρρύναντος, ἤδη πεπαυμένου μου τῆς πολλῆς μανίας; ἐμὲ δὲ τῷ φόβῳ ἔστησε καὶ τοιοῦτον ἐποίησεν οἷον πρὸ τοῦ ἀναστῆναί με εἴδετε. ἕτερον δέ σοι θαυμασιώτερον ἐρῶ, τὸ μᾶλλόν με ἀνελὸν καὶ νεκρὸν θέμενον· ὅτε μοι ἡ ψυχικὴ παρῆν ἄνοια καὶ ἡ ἀκατάσχετος νόσος διώχλει, ἀποσυλήσαντός μου ἃ ἦν ἠμφιεσμένη ἐντάφια, εἶτα δὲ ἀποβάντος μου τοῦ τάφου καὶ θεμένου αὐτὰ ὡς

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74.  And Andronicus, seeing those men dead, leapt up and came to the grave of Drusiana; and seeing her only in a double-fringed cloth, he said to John, “I understand what has happened, John, blessed servant of God. This Callimachus desired my sister;189 and not succeeding with her, though many times having tried as much, he bought off this abominable steward of mine with enough money, by this measure intending—as one can now gather full well—to fulfill through him the machination of his plot. For Callimachus even confessed this to many, ‘Even if while living she should not wish to be joined to me, while dead she will be defiled.’ Even presently, John, the beautiful one recognized that these remains were not defiled, and for this reason, these men who attempted these things are dead. And besides, wasn’t the voice which had said to you, ‘Raise up Drusiana—for I knew her to be mine for a little while,’ showing this to you beforehand? Seeing that she had pain in life, she wished to be delivered from appearing to have become a scandal. But I believe what was said, that this is one of the people who have wandered; for you were commanded to raise up even him. But as for the other, I know that he is unworthy of salvation. But this one thing I beseech you: raise first Callimachus, and he himself will confess to us what happened.” 75.  So John, after drawing his attention to the corpse and saying to the venomous reptile, “Get away from the one about to be subjected to Jesus Christ,” and rising up, he prayed thus: “God, whose name is glorified by us worthily; God, who subdues every harmful work; God, whose will is fulfilled; who hears us always; even now, let your gift be fulfilled upon this young man; and if any dispensation should come about through him, make this manifest to us when he is resurrected!” And after the young man immediately arose, he remained silent the whole hour. 76.  But as he came to his senses, John inquired of him, concerning his entrance in the tomb, what he wanted. And having learned from him what Andronicus had said to him, how he was, in fact, desirous of Drusiana, John inquired again, “Then surely the vile plot190 did not accomplish its end of defiling her dignified remains?191” Then he answered him, “How indeed could I see this through, when the dreadful animal killed Fortunatus with a single blow192 while I watched—and rightly so, when he encouraged such madness in me after I had already held back so much madness? Then it fixed me in fear and did such as you saw before you raised me up. But I will tell you something else that is even more marvelous, which snatched me up entirely and buried me dead: when spiritual folly was beside me and the unchecked sickness 189 He is referring to his wife as his “sister” (in Christ), an indication of his commitment to piety. 190 This word is not found in the extant Greek manuscripts, but is supplied in the critical text based on a similar phrase in c. 74. 191 Literally, “the remains full of dignity.” 192 The idea is clearly that only one blow was needed to kill Fortunatus, but death is not explicitly mentioned in the Greek.

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ὁρᾷς ἐπιμελῶς, ἀπῆλθον πάλιν ἐπὶ τῷ ἀποτροπαίῳ ἔργῳ, καὶ ὁρῶ τινα νεανίσκον εὔμορφον περισκέποντα αὐτὴν τῷ ἑαυτοῦ ἱματίῳ· οὗ ἀπὸ τῆς ὄψεως λαμπηδόνες φωτὸς ἀπεπήδησαν εἰς τὴν ὄψιν αὐτῆς· ὃς καὶ εἰς ἐμὲ ἔδωκε φωνὴν λέγων· Καλλίμαχε, ἀπόθανε ἵνα ζήσῃς. Τίς μὲν οὖν ἦν οὐκ ᾔδειν, ἄνθρωπε δοῦλε τοῦ θεοῦ· ὅτι δὲ σοῦ ἐνθάδε ὀφθέντος γνωρίζω θεοῦ ἄγγελον αὐτὸν εἶναι, εὖ οἶδα ὅτι ἀληθὴς θεὸς ὑπὸ σοῦ καταγγέλλεται καὶ τοῦτο πέπεισμαι. ἀλλά σε κἀγὼ παρακαλῶ, μὴ ἀμελήσῃς με ἀπὸ τοιαύτης συμφορᾶς καὶ τόλμης δεινῆς ἐλευθερῶσαι καὶ παραστῆσαι τῷ θεῷ σου ἄνθρωπον ἀπατηθέντα αἰσχρᾷ καὶ μυσαρᾷ ἀπάτῃ. εἴθε δέ σοι ἦν ῥήξαντι τὰ στέρνα δεῖξαι τὰς ἐμὰς ἐννοίας· ὅτι μου τοῦτο ἀπὸ τοῦ νῦν τῇ ψυχῇ ἔγχειται, ἄλγος μέγα, ὅτι ἐνενόησα πάλαι ἃ μὴ ἐχρῆν καὶ χαλεπῇ διαθέσει πειραθεὶς πένθος μέγιστον ἐμαυτῷ πεπόρισμαι. βοηθείας οὖν δεόμενος τῆς παρὰ σοῦ ἅπτομαί σου τῶν ποδῶν, γενέσθαι με καλὸν [μὲν] ὡς σύ, ἐπεὶ δέ ἐστιν ἀδύνατον θεοῦ με εἶναι. καὶ οὐχ ἕτερόν τί μου τῇ διανοίᾳ ἔγκειται περισσοῦ ἀλλ᾽ ἢ τοῦτο, ἔχειν παρρησίαν πρὸς τὸν θεόν σου ὡς υἱὸς ἀληθὴς καὶ γνὴσιος. δέομαι οὖν σου, ἄνθρωπος θέλω γενέσθαι τῶν ἐπὶ Χριστὸν ἐλπιζόντων, ὅπως καὶ ἡ φωνὴ ἀληθὴς ᾖ ἡ εἰρηκυῖά μοι ἐνθάδε· Ἀπόθανε ἵνα ζήσῃς· Ἥτις καὶ ἐτέλεσεν αὐτῆς τὴν ἐνέργειαν· ἀπέθανε γὰρ ἐκεῖνος ὁ ἄπιστος, ὁ ἄτακτος, ὁ ἄθεος· ἐγήγερμαι δὲ ὑπὸ σοῦ ὁ μέλλων πιστός, ὁ μέλλων θεοσεβής, ὁ ἀλήθειαν γνωρίζων, ἣν παρακαλῶ ὑπὸ σοῦ γνωρισθῆναί μοι. 77.  Καὶ ὁ Ἰωάννης ἐν εὐφρασίᾳ πολλῇ ληφθεὶς καὶ καταμαθὼν τὴν ὅλην θεωρίαν τῆς σωτηρίας τοῦ ἀνθρώπου εἶπεν· Ὢ τί κρατεῖς, κύριε Ἰησοῦ Χριστέ, οὐκ οἶδα, ἠπορημένος ἐπὶ τῇ πολλῇ σου εὐσπλαγχνίᾳ καὶ ἀπείρῳ μακροθυμίᾳ· ὢ μέγεθος οἷον εἰς δουλείαν κατῆλθεν· ὢ ἐλευθερία ἄφραστος δουλαγωγηθεῖσα παρ᾽ ἡμῶν· ὢ εὐγένεια ἄρρητος αἰχμαλωτισθεῖσα· ὢ ἀπερινόητε δόξα, ἡμῶν καὶ κηδεμών· ὁ μόνος βασιλεύς, ἡμῖν δὲ ὑποτασσόμενος· ὁ καὶ τὸν νεκρὸν οἶκον φυλάξας ἀνύβριστον· ὁ τὴν ἐν τῷ νέῳ ὅλην ἀκρασίαν ἐλέγξας καὶ μὴ συγχωρήσας ταύτην ἐπὶ πέρας ἀγαγεῖν· ὁ τὸν λυσσήσαντα ἐν αὐτῷ δαίμονα φιμώσας καὶ τὸν παρακόψαντα ἄνθρωπον ἐλεήσας· ὁ τοῦ καθαιμάξαντος ἑαυτὸν ἀνθρώπου λυτρωτὴς καὶ τοῦ ταφέντος ὁμοῦ σωφρονιστής· ὁ μὴ παραπέμψας τὸν ἑαυτοῦ σκορπίσαντα τὸν πλοῦτον, μηδὲ ἀποστρέψας τὸ πρόσωπον ἀπ᾽ αὐτοῦ μετανοήσαντος· ὁ πατὴρ ὁ ἐλεήσας καὶ σπλαγχνισθεὶς ἐπὶ τὸν ἑαυτοῦ ἀμελήσαντα ἄνθρωπον· δοξάζομέν σε καὶ αἰνοῦμεν καὶ εὐλογοῦμεν καὶ εὐχαριστοῦμεν τὴν πολλήν σου χρηστότητα καὶ μακροθυμίαν, ἅγιε Ἰησοῦ, ὅτι σὺ μόνος θεὸς καὶ οὐχ ἕτερος· ᾧ τὸ ἀνεπιβούλευτον κράτος καὶ νῦν καὶ εἰς τοὺς ἅπαντας αἰῶνας τῶν αἰώνων· ἀμήν.

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was vexing me, as I was tearing off the burial sheets in which she was wrapped, and then, as I was stepping away from the grave and putting them down, as you can clearly see, I went back again to the despicable deed, and I saw a handsome young man covering her with his own cloak, from whose face brilliant rays of light leapt into her face, and who shouted to me, saying, ‘Callimachus, die, that you may live!’ “Who, then, this was, I did not know, servant of God; but because of your appearing here, I know him to be God’s angel, I know full well a true God is proclaimed by you, and of this I have been persuaded. But I beg you as well, do not think too little of me to free me from such misfortune and such a dreadful act, and to present me to your God as a person led into shameful and foul treachery. Would that it were possible for you, by tearing apart my heart, to show my inner thoughts! For from now on it will remain in my soul, this great grief, because I set my mind long ago on things that were not proper, and bearing temptation with a pained disposition, I brought about great sorrow in myself. Therefore, I cling to your feet, begging for help from you, for me to become good as you are, since it is otherwise193 impossible for me to be God’s. There does not even remain any other thing in my thought of worth except this, to have confidence before your God as a true and legitimate son. Therefore I beg you, I wish to become a person among those who place their hope upon Christ, so that the voice might also be true which had said to me here, ‘Die, that you may live,’ which also completed its work. For that faithless, lawless, godless one has died; now, by you, I am risen as one who will be faithful, who will be pious, who knows truth, which I beg to be made known to me by you.” 77.  And John, seized with great joy and contemplating the whole spectacle of the salvation of men, said, “O what strength you have, Lord Jesus Christ, I do not know, being lost for words at your great compassion and boundless patience; O what manner of greatness has come down into servitude; O inexpressible liberty, led into slavery on our part; O unspeakable nobility, taken prisoner; O inconceivable glory, and our guardian; the only king, yet submitting to us; you who have also kept the dead dwelling place194 undefiled; you who have put to shame the young man’s lack of self-control and have not allowed it to lead him on to its end; you who have silenced the demon loosed within him and have pitied the deranged person; the redeemer of the person who stained himself with blood and the chastener of the one who was buried likewise; you who have not dismissed the one who has squandered his own wealth, nor have turned your face from the one who has repented;195 the father who has pitied and shown compassion to the person who did not care for himself; we glorify you and praise you and bless you and thank you for your great kindness and patience and, holy Jesus, because you alone are God, and no other; yours is unassailable sovereignty both now and into all of eternity! Amen.”

193 This word is not present in the Greek, but we have supplied it for clarity. 194 He seems to be referring to her body as the house (οἶκος) where her soul dwells; a similar usage occurs in the context of demons in Matt 12:43–45 and Luke 11:23–26. 195 This may be an allusion to Luke 15:11–32, esp. v. 13.

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78.  Καὶ εἰπὼν ταῦτα ὁ Ἰωάννης προσλαβόμενος τὸν Καλλίμαχον ἠσπάζετο λέγων· Δόξα τῷ θεῷ ἡμῶν, τέκνον, Χριστῷ Ἰησοῦ τῷ ἐλεήσαντί σε καὶ καταξιώσαντί με δόξασαι τὴν αὐτοῦ δύναμιν καὶ καταξιώσαντι καὶ σὲ μεθόδῳ τῇ παρ᾽ αὐτοῦ ἐκείνης τῆς μανίας σου καὶ μέθης μεταστῆναι, ἐπὶ δὲ τὴν ἰδίαν ἀνάπαυσιν καὶ ἀνακαίνωσιν βίου καλέσαντι. 79.  Ὁ δὲ Ἀνδρόνικος θεασάμενος τὸν Καλλίμαχον ἐκ νεκρῶν ἐγηγερμένον πιστὸν ἐδέετο τοῦ Ἰωάννου ἅμα τοῖς ἀδελφοῖς ὅπως καὶ τὴν Δρουσιανὴν ἀνεγείρῃ λέγων· Ἰωάννη, ἀναστήτω δὴ καὶ τὸ βραχὺ κατορθωσάτω ὅπερ ἀπεκόμισεν λυπουμένη Δρουσιανὴ τοῦ Καλλιμάχου ἕνεκεν, δόξασα αὐτῷ σκάνδαλον γεγενῆσθαι· καὶ ὁπότε ὁ κύριος θέλει παραλήψεται αὐτήν. Καὶ ὁ Ἰωάννης μὴ μελλήσας προσελθὼν τῷ τάφῳ αὐτῆς καὶ τῆς χειρὸς κρατήσας τῆς Δρουσιανῆς ἔφη· Τὸν μόνον θεόν σε ὄντα ἐπικαλοῦμαι τὸν ὑπερμεγέθη, τὸν ἄφραστον, τὸν ἄληκτον· ᾧ πᾶσα δύναμις ἀρχοντικὴ ὑποτέτακται· ᾧ πᾶσα ἐξουσία ἔκλινεν· ᾧ πᾶσα ὀρφὺς ταπεινωθεῖσα ἠρεμεῖ· ᾧ πᾶσα ἀλαζονεία προσπεσοῦσα ἡσυχάζει· ὃν δαίμονες ἀκούοντες φρίττουσιν· ὃν ἡ κτίσις ὅλη καταμαθοῦσα μετριάζει· ὃν σὰρξ οὐκ οἶδεν καὶ αἷμα ἀγνοεῖ· δοξασθήτω σου τὸ ὄνομα ὑφ᾽ ἡμῶν· καὶ ἀνέγειρον Δρουσιανήν, ὅπως μᾶλλον Καλλίμαχος ἐπιστηριχθῇ οἰκονομήσαντι ἀνθρώποις μὲν ἄπορον καὶ ἀδύνατον σωτηρίαν καὶ ἀνάστασιν, σοὶ δὲ μόνῳ δυνατήν, καὶ ἡ Δρουσιανὴ ἤδη ὅπως ᾖ ἀναπεπαυμένη, τοῦ νεανίσκου ἐπιστρέψαντος ἐμπόδιον μεθ᾽ ἑαυτῆς μηδὲ τὸ βραχύτατον ἐπικομίζουσα ἐπειγομένη πρὸς σέ. 80.  Καὶ εἰπὼν ταῦτα ὁ Ἰωάννης ἔφη· Δρουσιανή, ἀνάστηθι. Ἡ δὲ αὐτόθι ἀναστᾶσα ἀπέβη τοῦ τάφου· καὶ ἰδοῦσα ἑαυτὴν ἐν δικροσσίῳ μόνον περὶ τὸ πρᾶγμα διηπόρει· καὶ μαθοῦσα ἀκριβῶς πάντα παρὰ τοῦ Ἀνδρονίκου, τοῦ Ἰωάννου κειμένου ἐπ᾽ ὄψιν καὶ τοῦ Καλλιμάχου μετὰ φωνῆς καὶ δακρύων πολλῶν δοξάζοντος τὸν θεόν, ἠγαλλιᾶτο καὶ αὐτὴ ὁμοίως δοξάζουσα. 81.  Ὡς δὲ ἐνεδύσατο, ἐπιστραφεῖσα εἶδε τὸν Φορτουνᾶτον κείμενον καὶ εἶπε πρὸς τὸν Ἰωάννην· Πάτερ, καὶ οὗτος ἀναστήτω καὶ εἰ τὰ μάλιστα προδότης μου ἐπειράθη γενέσθαι. Ὁ δὲ Καλλίμαχος ἀκούσας τοῦτο αὐτῆς εἰρηκυίας ἔφη· Μή, παρακαλῶ σε, Δρουσιανή· ἡ γὰρ φωνὴ ἣν ἀκήκοα τούτου οὐκ ἐφρόντισεν, ἀλλὰ περὶ σοῦ μόνης ἀνήγγειλε, καὶ ἰδὼν ἐπίστευσα· εἰ γὰρ ἦν ἀγαθός, τάχα ἂν καὶ αὐτὸν ἐλεήσας ὁ θεὸς διὰ τοῦ μακαρίου Ἰωάννου ἤγειρεν· ὑπέσχετο οὖν τὸν ἄνδρα κακῶς τεθνάναι. Καὶ ὁ Ἰωάννης αὐτῷ εἶπεν· Οὐκ ἐμάθομεν, τέκνον, κακὸν ἀντὶ κακοῦ ἀποδοῦναι. καὶ γὰρ ὁ θεὸς

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78.  And after saying these things, John, taking hold of Callimachus, began to welcome him, saying, “Glory to our God, child, to Christ Jesus who has shown mercy to you and deemed me worthy to glorify his power and also deemed you worthy, by following alongside him, to be set free from your own madness and drunkenness, and so called you to his own rest and renewal of life!” 79.  Then Andronicus, seeing Callimachus risen from the dead as a believer, begged of John together with the brothers that he might resurrect Drusiana, saying, “John, even now let her rise up, and let the short time be set right which a weeping Drusiana gave for the sake of Callimachus, supposing herself to have become a stumbling-block to him; and when the Lord wishes, he will receive her to himself!” And John, without delaying after approaching her grave and taking the hand of Drusiana, said, “I call upon you, the only God that there is, the supremely great, the inexpressible, the unending; to whom all authoritative power is subject; to whom all authority has bowed; before whom all scorn is silent; before whom all false pretense, falling down, keeps quiet; upon hearing whom demons shudder; upon studying whom the whole creation keeps in step; whom flesh does not know and of whom blood is ignorant;196 let your name be glorified by us! And raise up Drusiana, so that Callimachus might be strengthened all the more in your197 arranging salvation and rest that are both impassible and impossible with men, but with you alone are possible;198 and so that, with the young man having turned around in his path with her, Drusiana may yet find rest, not being weighed down in carrying even the slightest thing to you.199” 80.  And after saying these things, John said, “Drusiana, arise!” Then she, having arisen at once, stepped out from the grave. And seeing herself in only a double-fringed cloth, she was perplexed at what had happened. And after she learned about everything precisely from Andronicus, while John was lying prostrate and Callimachus was glorifying God with shouting and many tears, she also began to rejoice exceedingly, glorifying him in the same way. 81.  But as she was clothing herself, she turned and saw Fortunatus lying, and she said to John, “Father, let this one also rise up, even if he tried hard to become my betrayer.” But Callimachus, hearing her saying this, said, “No, I beg you, Drusiana! For the voice which I heard did not even mention this, but reported concerning you alone, and seeing, I believed; for if he were good, then God, being merciful, would surely have raised him up through the blessed John; therefore he allowed the man to die a bad death.” And John said to him, “We did not learn, child, to return evil

196 197 198 199

cf. Matt 16:17. The word σοι is supplied here, based on a conjecture of Bonnet. cf. Mark 10:26–27 (Matt 19:25–26; Luke 18:16–27). The Greek here is somewhat obscure.

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ποιησάντων ἡμῶν εἰς αὐτὸν πολλὰ κακὰ καὶ οὐχὶ καλὰ ἀντιμισθίαν ἡμῖν οὐκ ἀπέδωκεν ἀλλὰ μετάνοιαν· καὶ ἀγνοησάντων ἡμῶν τὸ ὄνομα αὐτοῦ οὐκ ἠμέλησεν ἀλλ᾽ ἠλέησεν· καὶ βλασφημησάντων ἡμῶν οὐκ ἐπεξῆλθεν ἀλλ᾽ ἐσπλαγχνίσθη· καὶ ἀπιστησάντων ἡμῶν οὐκ ἐμνησικάκησεν· καὶ διωξάντων τοὺς ἀδελφοὺς αὐτοῦ οὐκ ἀνταπέδωκεν· καὶ τολμησάντων πολλὰ ἀποτρόπαια καὶ δεινὰ οὐκ ἀπώσατο· ἀλλὰ μετάνοιαν ὑποβαλὼν καὶ ἀποχὴν κακῶν παρεκάλεσε ἡμᾶς ἐπ᾽ αὐτόν, ὡς καὶ σέ, τέκνον Καλλίμαχε· καὶ μὴ μνησικακήσας ἐπὶ τοῖς πρώτοις δοῦλον ἑαυτοῦ παρέστησεν ὑπηρετοῦντα αὐτοῦ τῷ ἐλέει. ὅθεν εἰ μὴ ἐπιτρέπεις τὸν Φορτουνᾶτον ἀναστῆσαι, Δρουσιανῆς χρεία. 82.  Ἡ δὲ μὴ μελλήσασα ἀγαλλιάσει πνεύματος καὶ χαρᾷ ψυχῆς προσελθοῦσα τῷ Φορτουνάτου πτώματι εἶπεν· Ὁ θεὸς τῶν αἰώνων Ἰησοῦς Χριστός, ὁ θεὸς τῆς ἀληθείας· ὁ παρασχόμενός μοι ἰδεῖν τέρατα καὶ σημεῖα· ὁ χαρισάμενός μοι τοῦ ὀνόματός σου κοινωνὸν γενέσθαι· ὁ ἐμφανίσας μοι ἑαυτὸν τῇ πολυμόρφῳ σου ὄψει καὶ ἐλεήσας παντοίως· ὁ βιαζομένην με ὑπὸ τοῦ παλαιοῦ μου συμβίου Ἀνδρονίκου περισκεπάσας τῇ πολλῇ σου χρηστότητι· ὁ ἀδελφόν μοι παραδοὺς τὸν σὸν δοῦλον Ἀνδρόνικον· ὁ φυλάξας με καθαρὰν ἕως τοῦ νῦν τὴν σὴν δούλην· ὁ τελευτήσασάν με ὑπὸ Ἰωάννου ἀναστήσας τοῦ σοῦ θεράποντος· ὁ καὶ ἐγηγερμένῃ μοι δείξας τὸν σκανδαλισθέντα ἀσκανδάλιστον· ὁ ἀναπαύσας με ἐπὶ σὲ τελείως καὶ κουφίσας τῆς ἀποκρύφου μανίας· ὃν ἐφίλησα καὶ ἠγάπησα· δέομαί σου, Ἰησοῦ Χριστέ, μὴ παραπέμψῃ τὴν σὴν Δρουσιανὴν αἰτουμένην σε τὸν Φορτουνᾶτον ἀναστῆναι, εἰ καὶ τὰ μάλιστα προδότης μου ἐπειράθη γενέσθαι. 83.  Καὶ λαβομένη τῆς χειρὸς τοῦ τεθνεῶτος ἔφη· Ἀνάστα, Φορτουνᾶτε, ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, κἂν μάλιστα ἐχθρότατος ὑπάρχῃς τῆς δούλης τοῦ θεοῦ. Ὁ δὲ Φορτουνᾶτος ἀναστὰς καὶ ἰδὼν τὸν Ἰωάννην ἐν τῷ μνήματι καὶ τὸν Ἀνδρόνικον καὶ τὴν Δρουσιανὴν ἐκ νεκρῶν ἐγηγερμένην καὶ τὸν Καλλίμαχον πεπιστευμένον καὶ τοὺς λοιποὺς ἀδελφοὺς δοξάζοντας τὸν θεὸν εἶπεν·

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for evil.200 For even God, when we had done to him many things that were bad and not good, returned not due recompense, but rather, repentance; and when we did not know his name, he did not give it thought, but rather gave mercy; and when we blasphemed him, he did not storm out, but rather, was moved; and when we did not believe he did not bear a grudge; and when we persecuted his brothers, he did not exact retribution; and when we attempted many unthinkable and dreadful things he did not push us away; but rather by suggesting repentance and abstaining from vices, he called us to him, just as he also called you, my son Callimachus; and not bearing a grudge towards the former things, he presented you as201 his own servant ministering in his mercy. Therefore, if you do not permit me202 to raise up Fortunatus, it is necessary for Drusiana to do it.” 82.  And she without delaying, in exultation of spirit and joy of soul coming to Fortunatus’s corpse said, “O God of the ages, Jesus Christ, God of truth; you who granted me to see miracles and signs; you who freely allowed me to become a partaker of your name; you who made yourself manifest to me in your manifold appearance and showed mercy in every way; you who covered me with your great kindness when I was being mistreated by my former husband Andronicus; you who delivered your servant Andronicus to me as a brother; you who kept me pure until now are your servant; you who, after I had died, raised me up by John your attendant;203 you, who also, in having resurrected me, showed the one who was made an offense though he was without offense;204 you who refreshed me completely in you and relieved me of my hidden insanity; you whom I loved and cherished; I ask you of you, Jesus Christ, that you not dismiss your Drusiana asking you to raise up Fortunatus, even if he tried hard to become my betrayer.” 83.  And taking the hand of the one who had died, she said, “Arise, Fortunatus, in the name of Jesus Christ our Lord, even if you were especially hateful of the servant of God.” Then Fortunatus, arising and seeing John in the tomb and Andronicus and Drusiana resurrected from the dead and Callimachus come to faith and the remaining

200 cf. Rom 12:17; 1 Thess 5:15; 1 Pet 3:9. 201 We have supplied the words “you as” for clarity. 202 This word is not found in the extant Greek manuscripts, but it has been supplied on the basis of the Latin version. 203 Where manuscripts R and Z have the phrase “you who, after I had died, raised me up by John your attendant,” manuscript H has a longer reading that is difficult to make out due to lacunae. Using a similar reading found in the Latin version, Junod and Kaestli offer a reconstruction that we have translated as follows: “You who, when I died a while ago, received me alongside you because of [my] sadness; you who said, when I was separated from the body: “Drusiana, you are mine for a little while”; you who gave John the grace to resuscitate me, so that I might lead to the end of its course the [too] short time [of my life]. (287)” 204 This may be an allusion to Mark 14:27 (Matt 26:31) or possibly 2 Cor 5:21. It may also be intended to call to mind Drusiana, who regretted returning home if it meant becoming an offense or cause of scandal to Callimachus (c. 64).

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Ὢ μέχρι ποῦ τῶν δεινῶν ἀνθρώπων τούτων αἱ δυνάμεις ἐχώρησαν· οὐκ ἐβουλόμην ἐγηγέρθαι ἀλλὰ μᾶλλον τεθνάναι, ὅπως αὐτοὺς μὴ ὁρῶ. Καὶ ταῦτα εἰπὼν φυγὼν ἐξῆλθε τοῦ μνήματος. 84.  Καὶ ὁ Ἰωάννης ἰδὼν τὴν ἀμετάθετον τοῦ Φορτουνάτου πρὸς τὸ ἀγαθὸν ψυχὴν εἶπεν· Ὢ φύσις ἀφύσικος πρὸς τὸ κρεῖττον· ὢ πηγὴ ψυχῆς μενούσης ἐν ῥύπῳ· ὢ οὐσία φθορᾶς σκότους πλήρης· ὢ θάνατε ἐν τοῖς σοῖς ὀρχούμενε· ὢ δένδρον ἄκαρπον πυρὸς γέμον· ὢ πρέμνον τὸν λόγον δαίμονα ἔχον· ὢ ξύλον τὸν καρπὸν ἄνθρακα γεννῶν· ὢ ὕλη ὑλομανίας σύνοικε καὶ ἀπιστίας γεῖτον· ὢ ἤλεγξας τίς εἶ καὶ ἐλέγχῃ ἀεὶ ἅμα τοῖς σοῖς τέκνοις· καὶ τὸ δύνασθαι δοξάζειν τὸ κρεῖττον οὐκ οἶδας· οὐ γὰρ ἔχεις. τοιγαροῦν οἵα ἡ ὁδός σου τοιαύτη καὶ ἡ ῥίζα καὶ ἡ φύσις. καταργήθητι ἀπὸ τῶν ἐλπιζόντων πρὸς τὸν κύριον, ἀπὸ ἐννοιῶν αὐτῶν, ἀπὸ τοῦ νοός, ἀπὸ τῶν ψυχῶν, ἀπὸ τῶν σωμάτων, ἀπὸ πράξεως, ἀπὸ βίου, ἀπὸ ἀναστροφῆς, ἀπὸ πολιτείας, ἀπὸ ἐπιτηδεύματος, ἀπὸ συμβουλίας, ἀπὸ ἀναστάσεως τῆς πρὸς τὸν θεόν, ἀπὸ εὐωδίας ἧς κοινωνεῖν μέλλεις, ἀπὸ νηστειῶν, ἀπὸ δεήσεων, ἀπὸ λουτροῦ ἁγίου, ἀπὸ εὐχαριστίας, ἀπὸ τροφῆς σαρκός, ἀπὸ πότου, ἀπὸ ἐνδύματος, ἀπὸ ἀγάπης, ἀπὸ κηδείας, ἀπὸ ἐγκρατείας, ἀπὸ δικαιοσύνης· ἀπὸ πάντων σε τούτων, ἀνοσιώτατε καὶ θεοῦ ἐχθρὲ Σατανᾶ, καταργήσει σε Ἰησοῦς Χριστὸς ὁ θεὸς ἡμῶν καὶ τοὺς ὁμοίους σου τοὺς ἔχοντάς σου τὸν τρόπον.

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brothers glorifying God, he said, “O how far have the powers of these terrible people reached? I did not wish for resurrection, but death so that I might not see them!” And after saying these things, he went out fleeing from the tomb. 84.  And John, seeing the soul of Fortunatus unaltered towards good, said, “O nature unnatural to improvement!205 O fountain of the soul remaining in filth! O substance of destruction full of darkness! O death dancing among your own! O fruitless tree full of fire! O stump having a demon for reasoning! O wood bearing charcoal for fruit! O matter, cohabitant of materialism and neighbor of unbelief!206 O you who have proven what you are, you will also be reproved forever, together with your children! Even the ability to imagine something greater you do not know; for you do not have it. Accordingly, just as your way is, so also is your root and nature. Be set apart from those hoping in the Lord, from their thoughts, from their mind, from their souls, from their bodies, from their deeds, from their life, from their behavior, from their conduct, from their way of life, from their counsel, from their resurrection to God, from their sweet smell, of which you are not207 about to partake,208 from their fastings, from their prayers, from their sacred

205 We have attempted to capture the connection between φύσις and ἀφύσικος. 206 The ambiguity of the word ὕλη, which can mean forest, wood, or more broadly material or matter, may be in service of a wordplay here. Accordingly, Elliott (334) offers two translations: “O forest, with trees full of unhealthy shoots,” and “O matter that dwells with the madness of matter.” We have chosen something closer to the latter option for two reasons. First, the preceding sequence (“tree,” “stump,” “wood”) suggests a descent from life to death or a change in language from the natural to the material. The sense of “matter” fits much better at the end of this sequence than the more vibrant, living sense of “forest.” The ambiguity may have been used to indicate that the final product, reduced to mere “matter,” is but a faint reflection of what it once was (a forest). The wordplay may also be hinting at an idea in Valentinian thinking. Valentinian theology divides human nature into three types: hylic, psychic, and pneumatic. Pneumatics are those who have experienced gnosis and can worship the true God “in spirit and in truth.” Psychics are those who comprehend spiritual things in rational and ethical terms, but worship the demiurge (the creator of the material word and its laws) rather than the true God. Hylics (derived from the same word for matter, ὕλη) are incapable of grasping spiritual things and therefore reject them in favor of the material world and its pleasures. (For a more in-depth discussion of this taxonomy and how it figures into Valentinian exegesis, see Pagels 1973.) The surrounding context suggests that upon “seeing the soul of Fortunatus unaltered towards good,” John has perceived that his nature is hylic, and the descriptions that follow are exactly what we would expect: to Fortunatus’ hylic nature, “improvement” is “unnatural”; he is close to both “materialism” and “unbelief ”; he is not even able to “imagine” greater things; and like all hylics, he is “set apart” from the Church and identified with “Satan,” his true father. 207 This word (οὐ) is not found in any of the extant Greek manuscripts, but it is supplied in the critical text. Without this word, the larger phrase might still be sensibly read as, “from their sweet smell, of which you were close to partaking,” but John’s condemnation up to this point makes it difficult to believe that Fortunatus was ever close to being part of the Church. 208 Junod and Kaestli (290) note that the reference to a “sweet smell” seems reminiscent of 2 Cor 2:15 (we also note a resemblance to Eph 5:2), but they conclude that “an influence of the Pauline reflection on our passage is very impossible.”

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85.  Καὶ ταῦτα εἰπὼν ὁ Ἰωάννης ἐπευξάμενος καὶ λαβὼν ἄρτον ἐκόμισεν εἰς τὸ μνῆμα κλάσαι καὶ εἶπε· Δοξάζομέν σου τὸ ὄνομα τὸ ἐπιστρέφον ἡμᾶς ἐκ τῆς πλάνης καὶ ἀνηλεοῦς ἀπάτης· δοξάζομέν σε τὸν παρ᾽ ὀφθαλμοῖς δείξαντα ἡμῖν ἃ εἴδομεν· μαρτυροῦμέν σου τῇ χρηστότητι ποικίλως φανείσῃ· αἰνοῦμέν σου τὸ ἀγαθὸν ὄνομα, κύριε, ἐλέγξαν τοὺς ὑπὸ σοῦ ἐλεγχομένους· εὐχαριστοῦμέν σοι, κύριε Ἰησοῦ Χριστέ, ὅτι πεπείσμεθα ἀμετάβολον οὖσαν· εὐχαριστοῦμέν σοι τῷ χρῄσαντι [φύσιν] φύσεως σῳζομένης· εὐχαριστοῦμέν σοι τῷ τὴν ἀπαραίτητον ἡμῖν δεδωκότι ταύτην ὅτι σὺ μόνος καὶ νῦν καὶ ἀεί· οἱ σοὶ δοῦλοι εὐχαριστοῦμέν σοι μετὰ προφάσεως συλλεγόμενοι καὶ ἀναλεγόμενοι, ἅγιε. 86.  Καὶ εὐξάμενος οὕτως καὶ δοξάσας ἐξῄει τοῦ μνήματος, κοινωνήσας τοῖς ἀδελφοῖς πᾶσι τῆς τοῦ κυρίου εὐχαριστίας· καὶ γενόμενος ἐν τοῖς Ἀνδρονίκου ἔλεγε τοῖς ἀδελφοῖς· Ἀδελφοί, πνεῦμά τι ἐν ἐμοὶ ἐμαντεύσατο τὸν Φορτουνᾶτον ἀπὸ τῆς τοῦ ὄφεως πληγῆς μελανίᾳ μέλλοντι τεθνάναι· ἀλλὰ μαθέτω τις τάχιον πορευθεὶς εἰ ἄρα οὕτως ἔχει. Καὶ δραμών τις τῶν νεανίσκων εὗρεν αὐτὸν λοιπὸν ᾠδηκότα καὶ τὴν μελανίαν νεμομένην καὶ ἁψαμένην τῆς καρδίας αὐτοῦ· καὶ ἐλθὼν ἀνήγγειλε τῷ Ἰωάννῃ τρίωρον αὐτὸν τεθνάναι. καὶ εἶπεν ὁ Ἰωάννης· Ἀπέχεις τὸ τέκνον σου, διάβολε. 106.  Συνῆν οὖν τοῖς ἀδελφοῖς ὁ μακάριος Ἰωάννης ἀγαλλιώμενος ἐπὶ τῷ κυρίῳ. τῇ δὲ ἑξῆς κυριακῆς οὔσης καὶ τῶν ἀδελφῶν πάντων συλλεγέντων, ἤρξατο λέγειν αὐτοῖς· Ἀδελφοὶ καὶ σύνδουλοι καὶ συγκληρονόμοι καὶ συμμέτοχοι τῆς τοῦ κυρίου βασιλείας, γινώσκετε τὸν θεὸν πόσας δυνάμεις δι᾽ ἐμοῦ παρέσχεν ὑμῖν, ὅσα τέρατα, ὅσα σημεῖα, ἰάσεις πόσας, ὅσα χαρίσματα, ὅσας διδαχάς, κυβερνήσεις, ἀναπαύσεις, διακονίας, δόξας, πίστεις, κοινωνίας, χάριτας, δωρεάς, ὅσα εἴδετε κατ᾽ ὀφθαλμοὺς διδόμενα

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washing,209 from their Eucharist, from their food of flesh,210 from their drink, from their attire, from their love, from their communal mourning, from their self-control, from their righteousness,211 from all of these things, Satan, you profane one and enemy of God, Jesus Christ our God will wipe you out and those like you who have your character.” 85.  And having said these things, John, after praying and taking a loaf, brought it to the tomb to break it and said, “We glorify your name, which turns us from error and merciless deception; we glorify you who has displayed before our eyes what we saw; we bear witness to your manifold goodness made manifest. We praise your good name, Lord, which has reproved those who are reproved by you; we give thanks to you, Lord Jesus Christ, because we are convinced …212 being unchanging; we give thanks to you who have proclaimed the salvation of nature.213 We give thanks to you who have given us this inexorable faith214 because you alone are God both now and forever. We who serve you give thanks to you for good reason, O Holy One, being gathered together and recovered.” 86.  And having prayed in this manner and given praise, he went out of the tomb having shared the Lord’s Eucharist with all of the brothers. And entering the house of Andronicus, he said to the brothers, “Brothers, a certain spirit in me divined that Fortunatus is about to die by venom from the bite of the snake. Please, let someone go quickly and find out if he indeed is in such a condition!” And one of the young men ran and found him swollen in the rest of his body, the spreading venom having taken hold of his heart. And he came and reported to John that he had been dead for three hours. And John said, “You are receiving your child, Devil.” 106.  Then the blessed John stayed with the brothers, rejoicing greatly in the Lord. But when it was the next Lord’s day and all of the brothers were gathered together, he began to say to them, “Brothers and fellow slaves and fellow heirs and fellow partakers of the kingdom of the Lord, you know God, how many miracles he has presented to you through me, how many wonders, how many signs, how many healings, how many favors, how many teachings, rulings, times of rest, services, glories, acts of

209 cf. Eph 5:26, Tit 3:5. 210 Elliott translates this phrase as “nourishment of their flesh.” Probably, this phrase and the next one expand on the preceding mention of the Eucharist by more specifically referencing the eating of Christ’s flesh and the drinking of his blood (cf. John 6:53–58). 211 cf. Acts 24:25. 212 There seems to have been a gap here that has affected the extant Greek tradition. Bonnet suggests “of your grace” as an emendation. 213 Bonnet conjectures the longer reading “who have proclaimed to nature the salvation of nature,” but Junod and Kaestli consider this unnecessary. 214 This word is not found in the extant Greek manuscript, but it has been supplied based on a conjecture of Bonnet.

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ὑμῖν ὑπ᾽ αὐτοῦ, μὴ φαινόμενα ὀφθαλμοῖς τούτοις μηδὲ ἀκοαῖς ταύταις ἀκουόμενα. στηρίζεσθε οὖν ἐν αὐτῷ μεμνημένοι αὐτοῦ ἐν πάσῃ ὑμῶν πράξει, ἐπιστάμενοι τὸ γεγονὸς εἰς ἀνθρώπους τῆς οἰκονομίας μυστήριον τίνος ἕνεκεν πεπραγμάτευται ὁ κύριος. αὐτὸς ὁ κύριος δέεται ὑμῶν δι᾽ ἐμοῦ, ἀδελφοί, καὶ παρακαλεῖ, ἄλυπος θέλων μένειν, ἀνύβριστος, ἀνεπιβούλευτος, ἀκόλαστος· οἶδεν γὰρ καὶ ὕβριν τὴν ἐξ ὑμῶν, οἶδεν καὶ ἀτιμίαν, οἶδεν καὶ ἐπιβουλήν, οἶδεν καὶ κόλασιν παρακουόντων ὑμῶν τῶν ἁγίων αὐτοῦ ἐντολῶν. 107.  μὴ οὖν λυπείσθω ὁ ἀγαθὸς ὑμῶν θεός, ὁ εὔσπλαγχνος, ὁ ἐλεήμων, ὁ ἅγιος, ὁ καθαρός, ὁ ἀμίαντος, ὁ ἄυλος, ὁ μόνος, ὁ εἷς, ὁ ἀμετάβολος, ὁ εἰλικρινής, ὁ ἄδολος, ὁ ἀόργητος, ὁ πάσης λεγομένης καὶ νοουμένης προσηγορίας ἀνώτερος καὶ ὑψηλότερος θεὸς Ἰησοῦς Χριστός· εὐφραινέσθω σὺν ὑμῖν καλῶς ὑμῶν πολιτευομένων· χαιρέτω καθαρῶς βιούντων ὑμῶν· ἀναπαυέσθω σεμνῶς ὑμῶν ἀναστρεφομένων· ἀμεριμνείτω ἐγκρατῶς ὑμῶν βιούντων· ἡδέσθω κοινονούντων ὑμῶν· γελάτω [μειδιάτω] σωφρονούντων ὑμῶν· εὐωχείσθω φιλούντων ὑμῶν αὐτόν. ταῦτα ὑμῖν, ἀδελφοί, ὁμιλῶ νῦν ἐπειγόμενος εἰς τὸ προκείμενόν μοι ἔργον ἤδη τελειούμενον ὑπὸ τοῦ κυρίου. τί γὰρ ἕτερον ἔχοιμι πρὸς ὑμᾶς εἰπεῖν; ἔχετε τοῦ θεοῦ ὑμῶν τὰ ἐνέχυρα· ἔχετε τοὺς ἀρραβῶνας τῆς ἀγαθωσύνης αὐτοῦ· ἔχετε τὴν ἀπαραίτητον αὐτοῦ παρουσίαν. εἰ μὲν οὖν μηκέτι ἁμαρτάνετε, ἃ ἐν ἀγνοίᾳ ἐπράξατε ἀφίησιν ὑμῖν· εἰ δὲ καὶ αὐτὸν ἐγνωκότες καὶ ὑπ᾽ αὐτοῦ ἐλεηθέντες ἐν τοῖς ὁμοίοις ἀναστρέφεσθε, καὶ τὰ πρότερα ὑμῖν λογισθήσεται καὶ οὐχ ἕξετε μέρος ἢ ἔλεος ἐν αὐτῷ. 108.  Καὶ εἰπὼν ταῦτα πρὸς αὐτοὺς ηὔξατο οὕτως· Ὁ τὸν στέφανον τοῦτον πλέξας τῇ σῇ πλοκῇ, Ἰησοῦ· ὁ τὰ πολλὰ ταῦτα ἄνθη εἰς τὸ ἀδιάπνευστόν σου ἄνθος ἐναρμόσας· ὁ ἐγκατασπείρας σου τοὺς λόγους τούτους· ὁ μόνος κηδόμενος τῶν σῶν δούλων καὶ ἰατρὸς δωρεὰν ἰώμενος· ὁ μόνος εὐεργέτης καὶ ἀνυπερήφανος· ὁ μόνος ἐλεήμων καὶ φιλάνθρωπος· ὁ μόνος σωτὴρ καὶ δίκαιος· ὁ ἀεὶ ὢν

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faith, moments of communion, graces, gifts, how many things you have seen with eyes given to you by him, things not revealed to these eyes nor heard by these ears.215 Therefore, take heart in him, remembering him in each of your practices, knowing the mystery of the dispensation that has come into being unto human beings, for whose sake the Lord has worked this out. The Lord himself asks of you through me, brothers, even encourages you, desiring you to remain unpained, uninsulted, unbetrayed, unchastised, for he also knows the insult that has come from you, he also knows dishonor, he also knows the betrayal, he also knows the chastisement from when you would not heed his holy commandments.216 107.  “Therefore, do not let your good God be grieved—God the compassionate, the merciful, the holy, the pure, the undefiled, the immaterial, the only, the one, the unchangeable, the sincere, the unpretentious, the unwrathful, the one higher than every name spoken or understood, indeed the highest God, Jesus Christ. Let him be glad as you conduct yourselves well! Let him rejoice as you live purely! Let him find rest as you dwell devotedly! Let him be without worry as you live steadfastly! Let him be pleased as you commune! Let him laugh as you live temperately! Let him be delighted as you love him! These things, brothers, I now preach to you, hastened to the work set before me that was already made perfect by the Lord. For what else could I have to say to you? You have the securities of your God! You have the pledges of his goodness!217 You have his inevitable coming!218 So then if you no longer sin, the things you have done in ignorance will be forgiven you; but if, though having known him and having been shown mercy by him, you turn again to such things, even the former will be reckoned to you, and you will not have any portion or mercy in him.219” 108.  And having said these things to them, he prayed thus: “Jesus, you who crafted this crown by your own weaving; you who fixed all of these blossoms into your abiding blossom; you who dispersed these words of yours; you who alone are concerned for your servants, even a physician who heals freely; you who alone are a benefactor and not arrogant; you who alone are merciful and benevolent; you who alone are 215 By “these eyes” and “these ears,” he means the mere physical organs of perception (cf. “flesh and blood” in Matt 16:17). Because they are capable of pneumatic perception, they have been privileged with the gifts of God just enumerated. This list may have been meant to evoke a contrast with the hylic Fortunatus, who was forbidden from partaking in many of the same gifts in c. 84. 216 The exhortation to be “unpained, uninsulted, unbetrayed, unchastised” is undeniably made with trials and persecution in mind. The idea of suffering for the sake of Christ abounds in the New Testament; cf. Luke 6:22–23 (Matt 5:11–12); Mark 8:34–35 (Matt 16:24–25; Luke 9:23–24); Acts 5:41; Rom 5:3; 2 Cor 12:10; Col. 1:24; 1 Pet 4:12–19. 217 cf. Eph 1:14. 218 Elliott opts for “his sure presence” here, but given that the preceding phrases (which employ two words for “pledge,” ἐνέχυρον and ἀρραβών) share a sense of future expectation, we have rendered παρουσία as “coming” based on its use in a Messianic context in Matt 24:27, 37, 39. 219 cf. Heb 10:26–27; 2 Pet 2:20–22.

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καὶ ἐν πᾶσιν ὢν καὶ πανταχοῦ παρὼν καὶ τὰ πάντα περιέχων καὶ πληρῶν τὰ πάντα, θεὲ Ἰησοῦ Χριστὲ κύριε· σὺ ταῖς σαῖς δωρεαῖς καὶ τῷ σῷ ἐλέει περίσκεπε πάντας τοὺς ἐπὶ σὲ ἐλπίζοντας· ὁ ἐπιστάμενος ἀκριβῶς τοῦ πανταχῇ ἡνῷν ἀντιδίκου τὰς τέχνας τάς τε ἐπηρείας πάσας ἃς καθ᾽ ἡμῶν ἐπιβουλεύει, σὺ μόνος, κύριε, βοήθησον ἐν τῇ ἐπισκοπῇ σου τοῖς σοῖς δούλοις. 109.  Καὶ αἰτήσας ἄρτον ευχαρίστησεν οὕτως λέγων· Τίνα αἶνον ἢ τίνα προσφορὰν ἢ τίνα εὐχαριστίαν κλῶντες τὸν ἄρτον τοῦτον ἐπονομάσωμεν ἀλλ᾽ ἢ σὲ μόνον, Ἰησοῦ; δοξάζομέν σου τὸ λεχθὲν ὑπὸ σοῦ πατρὸς ὄνομα· δοξάζομέν σου τὸ λεχθὲν διὰ σοῦ υἱοῦ ὄνομα· δοξάζομέν σου τὴν εἴσοδον τῆς θύρας· δοξάζομέν σου τὴν δειχθεῖσαν ἡμῖν διὰ σοῦ ἀνάστασιν· δοξάζομέν σου τὴν ὁδόν· δοξάζομέν σου τὸν σπόρον, τὸν λόγον, τὴν χάριν, τὴν πίστιν, τὸ ἅλας, τὸν ἄλεκτον μαργαρίτην, τὸν θησαυρόν, τὸ ἄροτρον, τὴν σαγήνην, τὸ μέγεθος, τὸ διάδημα, τὸν δι᾽ ἡμᾶς λεχθέντα υἱὸν ἀνθρώπου, τὴν ἀλήθειαν, τὴν ἀνάπαυσιν, τὴν γνῶσιν, τὴν δύναμιν, τὴν ἐντολήν, τὴν παρρησίαν, τὴν ἐλευθερίαν, τὴν εἰς σὲ καταφυγήν. σὺ γὰρ εἶ, κύριε, ἡ ῥίζα τῆς ἀθανασίας καὶ ἡ πηγὴ τῆς ἀφθαρσίας καὶ ἡ ἕδρα τῶν αἰώνων, ὁ λεχθεὶς ταῦτα πάντα δι᾽ ἡμᾶς ὅπως καλοῦντές σε διὰ τούτων γνωρίζωμέν σου τὸ μέγεθος ἀθεώρητον ἡμῖν ἐπὶ τοῦ παρόντος ὑπάρχον, καθαροῖς δὲ θεωρητὸν μόνον ἐν τῷ μόνῳ σου ἀνθρώπῳ εἰκονιζομένοις. 110.  Καὶ κλάσας τὸν ἄρτον ἐπέδωκεν ἡμῖν, ἑκάστῳ ἀδελφῷ ἐπευχόμενος ἄξιον ἔσεσθαι αὐτὸν τῆς τοῦ κυρίου χάριτος καὶ τῆς ἁγιωτάτης εὐχαριστίας. γευσάμενος δὲ καὶ αὐτὸς ὁμοίως καὶ εἰρηκὼς Κἀμοὶ μέρος ἔστω μεθ᾽ ὑμῶν καὶ εἰρήνη, ἀγαπητοί, ἔφη τῷ Βήρῳ· Παραλαβὼν δύο ἀδελφοὺς ἔχοντας κοφίνους καὶ σκαφεῖα ἀκολούθησόν μοι. Ὁ δὲ Βῆρος μὴ μελλήσας διεπράξατο ὃ ἐκελεύσθη ὑπὸ τοῦ δούλου τοῦ θεοῦ Ἰωάννου. 111.  Προελθὼν οὖν ὁ μακάριος Ἰωάννης τῆς οἰκίας ἐβάδιζε πρὸ τῶν πυλῶν εἰρηκὼς τοῖς πλείοσιν ἀποστῆναι αὐτοῦ. καὶ γενόμενος εἴς τι μνημεῖον ἀδελφοῦ ἡμῶν ἔφη τοῖς νεανίσκοις· Σκάψατε, τεκνία.

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Savior and righteous; you who are forever and who are in all and who are present everywhere and who encompass all things and who fulfill all things, Christ Jesus, God, Lord. You by your gifts and your mercy cover roundabout all those who place their hope on you. You who know precisely the designs of the one who accuses us at every turn and the abuses which he contrives against us—you alone, Lord—give help in your visitation to your servants.” 109.  And after taking the loaf, he gave this blessing, saying, “Whom should we name for praise or offering or thanks in breaking this loaf, except you alone, Jesus? We glorify your name, the one spoken by your Father; we glorify your name, spoken through the Son; we glorify the entrance of you, the Door;220 we glorify your being displayed to us through your resurrection;221 we glorify your way;222 we glorify your seed,223 your word,224 your grace,225 your faith, your salt,226 your indescribable pearl,227 your treasure,228 your plow,229 your dragnet,230 your magnanimity, your diadem—the one called ‘Son of Man’ for our sakes, the truth,231 the rest, the knowledge, the power, the commandment,232 the confidence, the liberty, the place of refuge in you. For you, Lord, are the root of immortality233 and the spring of incorruption and the seat of the ages, you who were called all these things for our sakes so that calling you by them, we might know the greatness that is invisible to us at the present, but visible only to the pure, represented in your person alone!” 110.  And after breaking the loaf, he gave it to us, praying for each brother for him to be worthy of the Lord’s grace and of the most holy Eucharist. Now after he had tasted it likewise and said, “To me also let there be a portion with you and peace, beloved,” he said to Verus, “Take along two brothers having baskets and shovels and follow me.” So Verus, without hesitating, did what he was commanded by John the servant of God. 111.  Then, when the blessed John had gone forth from the household, he began to walk slowly in front of the gates, after he told the multitudes to stay away from him. And

220 221 222 223 224 225 226 227 228 229 230 231 232 233

cf. John 10:9. cf. John 11:25. cf. John 14:6. cf. Mark 4:26; Luke 8:5–11. cf. John 1:1. cf. John 1:14–17. cf. Mark 9:50 (Matt 5:13; Luke 14:34–35). cf. Matt 13:45–46. cf. Matt 13:44. cf. Luke 9:62. cf. Matt 13:47. cf. John 14:6; 1:14–17. cf. John 12:49–50. cf. Wis 15:3.

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Κἀκεῖνοι ἔσκαπτον. ὁ δὲ μᾶλλον ἐπέκειτο αὐτοῖς λέγων· Βαθύτερον ἤτω τὸ σκάμμα. Κἀκείνων σκαπτόντων ὡμίλει αὐτοῖς τὸν λόγον· καὶ προετρέπετο τοὺς σὺν αὐτῷ ἀπὸ τῆς οἰκίας ἐξεληλυθότας, οἰκοδομῶν καὶ καταρτίζων αὐτοὺς ἐπὶ τὸ τοῦ θεοῦ μέγεθος καὶ ἐπευχόμενος ἑκάστῳ ἡμῶν. ὡς δὲ ἐτέλεσαν τὸ σκάμμα οἱ νεανίσκοι τετυπωμένον ὡς ἐβουλήθη, ἡμῶν μηδὲν εἰδότων ἀποδύεται τὰ ἱμάτια αὐτοῦ ἃ ἠμφίεστο καὶ ἐπιβάλλει αὐτὰ ὥσπερ τινὰ στρωμνὴν ἐν τῷ βάθει τοῦ σκάμματος· καὶ ἐν μόνῳ τῷ δικροσσίῳ στὰς ἀνατείνας τὰς χεῖρας ηὔξατο οὕτως· 112.  Ὁ ἐκλεξάμενος ἡμᾶς εἰς ἀποστολὴν ἐθνῶν· ὁ πέμψας ἡμᾶς εἰς τὴν οἰκουμένην θεός· ὁ δείξας ἑαυτὸν διὰ τῶν ἀποστόλων σου· ὁ μὴ ἠρεμήσας πώποτε ἀλλ᾽ ἀεὶ σώσας τοὺς δυναμένους σωθῆναι· ὁ διὰ πάσης φύσεως ἑαυτὸν γνωρίσας· ὁ καὶ μέχρι ζῴων ἑαυτὸν κηρύξας· ὁ τὴν ἔρημον καὶ ἀγριωθεῖσαν ψυχὴν ἥμερον καὶ ἤρεμον ποιήσας· ὁ διψώσῃ αὐτῇ τοὺς σοὺς λόγους ἑαυτὸν δούς· ὁ νεκρουμένῃ αὐτῇ ἐν τάχει ὀφθείς· ὁ βυθιζομένῃ αὐτῇ εἰς ἀνομίαν νόμος φανείς· ὁ νενικημένῃ αὐτῇ ἤδη ὑπὸ τοῦ Σατανᾶ ἐμφανισθείς· ὁ νικήσας τὸν ἀντίδικον αὐτῆς ἐπὶ σὲ καταφευγούσης· ὁ δοὺς αὐτῇ τὴν σὴν χεῖρα καὶ ἀνεγείρας τῶν ἐν ᾅδου πραγμάτων· ὁ μὴ ἐάσας αὐτὴν ἐν σώματι πολιτεύεσθαι· ὁ δείξας αὐτῇ τὸν ἴδιον ἐχθρόν· ὁ τὴν ἐπὶ σὲ γνῶσιν καθαρὰν πεποιημένος, θεὲ κύριε Ἰησοῦ· ὁ τῶν ὑπερουρανίων πατήρ· ὁ τῶν ἐπουρανίων θεός· ὁ τῶν αἰθερίων νόμος καὶ τῶν ἀερίων δρόμος· ὁ τῶν ἐπιγείων φύλαξ καὶ τῶν ὑπογείων φόβος· δέξαι καὶ τοῦ σοῦ Ἰωάννου τὴν ψυχὴν τάχα ἠξιωμένην ὑπὸ σοῦ. 113.  ὁ κἀμὲ φυλάξας μέχρι τῆς ἄρτι ὥρας ἑαυτῷ καθαρὸν καὶ ἀθιγῆ μίξεως γυναικείας· ὁ θέλοντί μοι ἐν νεότητι γῆμαι ἐπιφανεὶς καὶ εἰρηκώς· Χρῄζω σου, Ἰωάννη· Ὁ ἤδη γαμοῦντί μοι νόσον σωματικὴν οἰκονομήσας· ὁ τρίτον βουληθέντος μου γῆμαι παρακουσθεὶς ἐμποδίσας μοι, ἔπειτα δὲ ἡμέρας ὥραν τρίτην ἐν θαλάσσῃ εἰρηκώς μοι· Ἰωάννη, εἰ μὴ ἦς ἐμός, εἴασα ἄν σε γῆμαι· Ὁ πηρώσας με ἔτη δύο πενθεῖν καὶ δέεσθαί σου παρασχόμενος· ὁ τῷ τρίτῳ ἔτει ἀνοίξας μου τοῦ νοῦ τὰς ὄψεις καὶ τοὺς φαινομένους ὀφθαλμοὺς χαρισάμενός μοι· ὁ διαβλέψαντός μου καὶ τὸ ἀτενίσαι γυναικὶ ἐπαχθές μοι διαγράψας· ὁ τῆς προσκαίρου φαντασίας ῥυσάμενός με καὶ εἰς τὴν ἀεὶ μένουσαν ὁδηγήσας με· ὁ τῆς ἐν σαρκὶ ῥυπαρᾶς μανίας χωρίσας με· ὁ τοῦ πικροῦ θανάτου στερήσας με, ἐπὶ δὲ σὲ καταστήσας με μόνον· ὁ τὴν ἀπόκρυφον νόσον τῆς ψυχῆς μου φιμώσας καὶ τὴν φανερὰν πρᾶξιν αὐτῆς ἐκκόψας· ὁ θλίψας καὶ ἐξορίσας τὸν ἐν ἐμοὶ στασιάζοντα· ὁ ἄσπιλόν μου τὴν πρὸς σὲ φιλίαν καταστήσας· ὁ ἄθραυστόν μου τὴν

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coming to the tomb of our brother, he said to the young men, “Dig, children.” And they started to dig. But he pressed them all the more, saying, “Make the trench deeper!” And while they were digging, he preached the word to them. And he urged on those who had come out from the household with him, building up and restoring them on God’s greatness and praying for each of them. Then, as the young men completed the trench, it being formed as he wished, when we were not looking, he stripped234 off his clothes, which he had put on himself, and threw235 them like a bedspread in the depth of the trench! And standing only in his vest, having stretched up his hands, he prayed thus: 112.  “You who have selected us for the apostleship of nations; the God who sent us into the inhabited world; you who have shown yourself through your apostles; who have never stood by, but instead have always saved those able to be saved; who through all nature have made yourself known; who also have proclaimed yourself even through living creatures; who have made the abandoned, savage soul abundant and obedient;236 who, when it was thirsting for your words, gave yourself; who, when it was dying, took notice quickly; who, when it was sinking into lawlessness, made manifest the law; who, when it had already been conquered by Satan, made manifest yourself; who have conquered its accuser while it found refuge in you; who gave it your hand and raised it up from the deeds of Hades; who did not let it conduct itself in the flesh; who showed it its own enemy; who have made pure the knowledge of you, God, Lord Jesus; the Father of the things above heaven; the God of the things in heaven; the law of the ethereal things and the course of things of the air; the keeper of the things of the earth and the fear of things beneath the earth; let also the soul of your servant John be shown quickly to be deemed worthy by you! 113.  “You who kept even me pure in yourself even until this hour, and untouched by intercourse with women; who, when I desired in youth to marry, appeared to me and said, ‘I have need of you, John’; who, when I was yet to marry, administered a fleshly sickness; who, when the third time I wished to marry, overheard and hindered me, and then, at the third hour of the day on the sea, said to me, ‘John, if you were not mine, I would let you marry’; who incapacitated me for two years to mourn and to rely on you supplying from your own means; who, in the third year, opened my mind to visions and granted to me seeing eyes; who, when I was seeing clearly, marked off even gazing at a women as grievous to me; who rescued me from fleeting fantasy and led me on the way to eternal contentment; who separated me from that filthy frenzy in the flesh; who took me away from bitter death, and upon you alone established me; who shut away the secret sickness of my soul and cut off its outward practice; who pressed hard and banished that which was rebelling in me; who established

234 Historical present. 235 Historical present. 236 The Greek features an undeniable wordplay on three similar words: ἔρημον (“waste, deserted, abandoned”), ἥμερον (“reclaimed, civilized”), and ἤρεμον (“still, quiet, gentle, meek”). We have opted to preserve this in English as best as possible with an alliterative translation.

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πρὸς σὲ πορείαν καταρτίσας· ὁ ἀνενδοίαστόν μου τὴν εἰς σὲ πίστιν δούς· ὁ καθαράν μου τὴν εἰς σὲ γνώσιν ὑπογράψας· ὁ τῶν ἔργων ἑκάστῳ τὸν ἐπάξιον ἀποδιδοὺς μισθόν· ὁ ἐγκαταθέμενός μου τῇ ψυχῇ μηδὲν ἔχειν κτῆμα σοῦ τιμιώτερον· νῦν οὖν ὅτε ἣν ἐπιστεύθην ὑπὸ σοῦ, κύριε Ἰησοῦ, οἰκονομίαν ἐτέλεσα, καταξίωσόν με τῆς σῆς ἀναπαύσεως τὸ ἐν σοὶ τέλος χαριζόμενός μοι, ὅπερ ἐστὶν ἄρρητος καὶ ἄφθεγκτος σωτηρία. 114.  καὶ ἐρχομένου μου πρός σε ὑποχωρησάτω πῦρ· νικηθήτω σκότος· ἀτονησάτω χάος· μαρανθήτω κάμινος· σβεσθήτω γέεννα· ἐντραπήτωσαν ἄγγελοι· φοβηθήτωσαν δαίμονες· θραυσθήτωσαν ἄρχοντες· δυνάμεις πεσέτωσαν· δεξιοὶ τόποι στηκέτωσαν· ἀριστεροὶ μὴ μεινάτωσαν· ὁ διάβολος φιμωθήτω· ὁ Σατανᾶς καταγελασθήτω· ὁ θυμὸς αὐτοῦ ἐκκαυθήτω· ἡ μανία αὐτοῦ ἠρεμησάτω· ἡ τιμωρία αὐτοῦ ἀσχημονείτω· ἡ ὁρμὴ αὐτοῦ ὀδυνάσθω· τὰ τέκνα αὐτοῦ πασχέτω καὶ ὅλη ἡ ῥίζα αὐτοῦ ἀπορρηθήτω. καὶ δός μοι τὴν πρὸς σὲ ὁδὸν ἀνύβριστον καὶ ἀνεπηρέαστον διανύσαι, ἀπολαμβάνοντα ἅπερ ὑπέσχου τοῖς καθαρῶς βιώσασιν καὶ σὲ μόνον ἀγαπήσασιν. 115.  Καὶ σφραγισάμενος ἑαυτὸν ὅλον ἑστὼς καὶ εἰρηκὼς Σὺ μετ᾽ ἐμοῦ, κύριε Ἰησοῦ Χριστέ, κατεκλίθη ἐπὶ τοῦ σκάμματος ἔνθα τὰ ἱμάτια αὐτοῦ ὑπέστρωσεν· καὶ εἰπὼν ἡμῖν Εἰρήνη ὑμῖν, ἀδελφοί, παρέδωκε τὸ πνεῦμα χαίρων.

T ranslati o n

my spotless friendship towards you; who supplied my unbroken path towards you; who gave my undoubting faith in you; who inscribed my pure knowledge in you; who has rendered to each the deserved wage of his works;237 who has put it in my soul not to have any possession more honored than you; therefore, now that I have completed the stewardship which was entrusted by you, Lord Jesus, deem me worthy of your resurrection, the end in you being granted to me, which is inexpressible and unutterable salvation. 114.  “And as I come towards you, let fire recoil; let darkness be conquered; let chaos be exhausted; let the furnace be quenched; let Gehenna be extinguished; let angels be mindful of me; let demons be afraid; let rulers be dismantled; let powers fall; let places on the right stand; do not let those on the left remain; let the accuser be shut up; let Satan be mocked; let his anger be burnt out; let his madness be silenced; let his vengeance be disgraced; let his assault be tormented; let his children suffer and his whole root be uprooted! And permit me to finish the path to you unmolested and uninjured, receiving that which you promised to those who live purely and love you alone!” 115.  And after coming entirely to a close, standing, and saying, “You are with me, Lord Jesus Christ,” he laid himself into the trench into which he had spread his clothes. And after saying to us, “Peace be with you, brothers,238” he gave up the ghost239 rejoicing.

237 cf. Matt 16:27; Rom 2:6 (Ps 61:13 LXX; Prov 24:12). 238 cf. John 20:19, 21, 26. 239 cf. John 19:30.

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Bibliography

Bailey, Derrick Sherwin. Homosexuality and the Western Christian Tradition. London: Longmans, Green, 1955. Bauckham, Richard. Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. Grand Rapids, MI: Eerdmans, 2006. Bonnet, Maximilien. “Acta Ioannis.” Pages xxvi–xxxii, 151–216 in vol. 2, part 1 of Acta Apostolorum Apocrypha. Edited by Maximilien Bonnet and Richard A. Lipsius. Leipzig: H. Mendelssohn, 1891. Repr. Hildesheim: Olms, 1972. Brakke, David. The Gnostics: Myth, Ritual, and Diversity in Early Christianity. Cambridge, MA: Harvard University Press, 2010. Bremmer, Jan M., ed. The Apocryphal Acts of John. Kampen: Kok Pharos, 1995. Cook, John Granger. “Mαλακοί and ἀρσενοκοῖται: In Defence of Tertullian’s Translation.” NTS 65.3 (2019): 332–52. De Young, James B. “The Source and NT Meaning of Aρσενοκοιται, with Implications for Christian Ethics and Ministry.” MSJ 3.2 (1992): 191–218. Elliott, J. K. The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation. Oxford: Clarendon Press, 1993. Ehrman, Bart. Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press, 2003. Foster, Paul. “Polymorphic Christology: Its Origins and Development in Early Christianity.” JTS 58.1 (2007): 66–99. Houghton, Hugh A. G. “The Discourse of Prayer in the Major Apocryphal Acts of the Apostles.” Apocrypha 15 (2004): 171–200. James, M. R. The Apocryphal New Testament. Oxford: Oxford University Press, 1924. Junod, Eric and Jean-Daniel Kaestli, eds. Acta Iohannis. CCA 1–2. Turnhout: Brepols, 1983. Lalleman, Pieter L. “Polymorphy of Christ.” Pages 97–118 in The Apocryphal Acts of John. Edited by Jan M. Bremmer. Kampen: Kok Pharos, 1995. Luttikhuizen, Gerard. “A Gnostic Reading of the Acts of John.” Pages 119–52 in The Apocryphal Acts of John. Edited by Jan M. Bremmer. Kampen: Kok Pharos, 1995. Martin, Dale B. “Arsenokoitês and Malakos: Meanings and Consequences.” In Biblical Ethics and Homosexuality. Edited by Robert L. Brawley (Louisville, KY: Westminster John Knox Press, 1996): 117–36. Meeks, Charles. “Acts of John.” In Lexham Bible Dictionary. Edited by John D. Barry et al. Bellingham, WA: Lexham Press, 2016. O’Loughlin, Thomas. “Translating Panis in a Eucharistic Context: A Problem of Language and Theology.” Worship 78.3 (2004): 226–35. Pagels, Elaine. The Gnostic Gospels. New York, NY: Vintage Books, 1979.

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——————. The Johannine Gospel in Gnostic Exegesis: Heracleon’s Commentary on John. SBLMS 17. Nashville, TN: Abingdon Press, 1973. Pervo, Richard I., with Julian V. Hills. The Acts of John. ECA 6. Salem, OR: Polebridge Press, 2015. Petersen, William L. “Can ἀρσενοκοῖται Be Translated by ‘Homosexuals’? (1 Cor. 6.9; 1 Tim. 1.10).” VC 40.2 (1986): 187–91. Wright, David F. “Homosexuals or Prostitutes? The Meaning of ἀρσενοκοῖται.” VC 38.2 (1984): 125–53. ——————. “Translating ἀρσενοκοῖται (1 Cor. 6:9; 1 Tim. 1:10).” VC 41.4 (1987): 396–98. Zahn, Theodor. Acta Iohannis. Erlangen: Deichert, 1880. Repr., Hildesheim: Gerstenberg, 1975.

Index of Scripture

Old Testament Exodus 33:23

14, 41

1 Kings 17:1867 2 Kings 1:967 1:1167 1:1367 4:4067

Psalms 62:12 (LXX 61:13) 119:105 (LXX 118:105)

101 47

Proverbs 8:2753 24:12101 Isaiah 53:651

Apocrypha Wisdom of Solomon 15:397

New Testament Matthew 4:741 4:18–2239 5:11–1295 5:1397 5:29–3069 6:1933 7:725 8:2047 8:2227 9:20–2175 11:1747 12:43–4585 13:4497

13:45–4697 13:4797 14:15–2143 14:3675 15:32–3943 16:17 87, 95 16:24–2595 16:27101 17:1–241 17:641 17:1775 18:8–969 19:1267 19:25–2687

1 06

in d e x o f s c r i p t u r e

24:2795 24:3795 24:3995 26:30 14, 43 26:31 51, 89 26:5543 26:5651 27:3051 27:3451 27:4551 27:4851 Mark 1:16–2039 4:26 53, 97 5:27–2875 6:35–4443 6:5675 7:14–2231 8:1–1043 8:34–3595 8:3879 9:2–341 9:1975 9:21–2271 9:43–4869 9:5097 10:26–2787 14:26 14, 43 14:27 51, 89 14:4843 14:5051 15:1951 15:3351 15:3651 16:1955 Luke 4:1241 6:22–2395 7:3247 7:3643 8:5–1197 8:553 8:1153

9:12–1743 9:23–2495 9:2679 9:28–2941 9:5847 9:6027 9:6297 11:925 11:23–2685 12:731 14:34–3597 15:11–3285 15:1385 16:19–3135 18:16–2787 22:39 14, 43 22:5443 23:3651 23:4451 John 1:1 53, 97 1:545 1:14–1797 1:1453 1:1753 3:1455 6:5–1343 6:35–4853 6:53–5893 10:9 49, 53, 97 10:1655 10:3855 11:25 53, 97 12:49–5097 13:749 13:2339 13:2441 13:2539 14:6 49, 53, 97 14:10–1155 16:749 16:3251 17:555 17:2155

i nd e x o f scri pt u re

18:1243 18:3643 19:2951 19:30101 19:34 51, 55 20:241 20:19101 20:21101 20:26101 20:2741 Acts 1:255 1:1155 1:1643 3:2025 5:4195 10:25–2627 19:11–1275 24:2593 Romans 2:6101 2:14–1535 5:395 8:38–3925 12:1789 1 Corinthians 2:1653 3:16–1747 2 Corinthians 2:1591 5:2189 6:1647 7:671

Ephesians 1:1495 4:2768 5:291 5:2693 6:1225 1 Thessalonians 5:1589 Titus 3:593 Hebrews 3:647 10:26–2795 James 1:1341 1:2347 1 Peter 3:989 4:12–1995 4:1479 2 Peter 2:20–2295 1 John 1:143 1:545 4:1973 Revelation 19:1027 21:2347

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Index of Subjects

Aeons  13, 47, 53 angels  57, 85, 101 baptism 71 bedbugs  73, 75 celibacy  13, 31, 69, 75, 77, 83, 89, 99 cross  13, 37, 50–55 demons  53, 59, 61, 71, 85, 87, 91, 101 docetism  13, 14 Ephesus  21, 23, 27, 31, 57, 59, 61, 63, 69, 73, 75 Eucharist  16, 63, 93, 97 Gehenna 101 Hades  25, 99 jokes, tricks  29, 41, 51, 73

Laodicea  69, 73 lawlessness  43, 85, 99 madness  83, 87, 91, 101 magic  31, 35, 61 polymorphy  13, 14, 37–43, 79, 89 prayer  21, 23, 25, 27, 41, 58–61, 63, 67, 71, 83, 85, 87, 89, 91, 93, 94–97, 98–101 Satan  13, 31, 53, 69, 75, 77, 79, 93, 99, 101 Smyrna  57, 63, 69 Trinity  43, 71 Valentinianism  11, 13, 47, 53, 91 vice lists  32–35, 77

Index of Persons Mentioned in the Text

Andrew 38–39 Andronicus  30–31, 35, 37, 56–59, 62–63, 72–83, 86–89, 92–93 Antipatros 68–71 Aristippus 72–73 Aristobula 72–73 Aristodemus  20–21, 26–27 Callimachus  37, 80–89, Callippus 20–21 Cleobius  20–21, 26–27, 72–73 Cleopatra  20–27, 30–31 Demonicus  20–21, 26–27 Drusiana  35, 36–37, 56–57, 72–77, 80–83, 86–89

Fortunatus  80–83, 86–93, 95 James 36–41 Jesus  24–33, 36–37, 39, 41, 42–43, 60–61, 64–65, 70–73, 82–89, 92–101 John  20–43, 50–53, 56–93, 96–99 Lycomedes  20–31, 71, 72–73 Marcellus 20–21 Peter 36–41 Tertullus 72–73 Xenophon 72–73 Verus  30–31, 72–73, 96–97

Index of Ancient and Modern Authors

Augustine  9, 51 Bailey, Derrick Sherwin  35, 103 Bauckham, Richard  14, 103 Bonnet, Maximilien  10, 12, 21, 29, 37, 39, 43, 47, 49, 51, 57, 63, 67, 69, 79, 87, 93, 103 Brakke, David  13, 103 Bremmer, Jan M.  13, 103 Charinus, Leucius  9 Cook, John Granger  35, 103 DeMars, Derek G. T.  15 De Young, James B.  35, 103 Ehrman, Bart  16, 103 Elliott, J. K.  9–12, 15, 21, 33, 35, 39, 45, 49, 61, 91, 93, 95, 103 Epiphanius 9 Eusebius 9 Festugière, A.‐J.  55 Foster, Paul  13, 103 Houghton, Hugh A. G.  16, 103 Howell, Bobby  15

James, M. R.  12, 15, 37, 39, 41, 49, 55, 57, 61, 103 Junod, Eric  10–13, 15, 21, 33, 35, 37, 39, 43, 45, 51, 57, 61, 63, 71, 79, 89, 91, 93, 103 Kaestli, Jean-Daniel  10–13, 15, 21, 33, 35, 37, 39, 43, 45, 51, 57, 61, 63, 71, 79, 89, 91, 93, 103 Lalleman, Pieter L.  13, 103 Luttikhuizen, Gerard  13, 103 Martin, Dale B.  35, 103 McCollum, Joey  15 Meeks, Charles  9, 103 Nicephorus 9 Niedergall, Brent  15 O’Loughlin, Thomas  16–17, 103 Pagels, Elaine  13, 53, 91, 103 Pervo, Richard  11–12, 15, 53, 61, 104 Petersen, William L.  35, 104 Photius 9 Wright, David F.  35, 104 Young, Stephen M.  15 Zahn, Theodor  12, 104