Talk:Epistle of Mathetes

Chapter 1

Anon. Epistle to Diognetus, Interlinear English - G.T. Emery.

ΕΠΙΣΤΟΛΗ ΠΡΟΣ ΔΙΟΓΝΗΤΟΝ

Epistle to Diognetus

1Ἐπειδὴ ὁρῶ, κράτιστε Διόγνητε, ὑπερεσπουδακότα σε τὴν θεοσέβειαν τῶν Χριστιανῶν

Since I see, most excellent Diognetus, exceedingly eager you the religion of the Christians

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μαθεῖν καὶ πάνυ σαφῶς καὶ ἐπιμελῶς πυνθανόμενον περὶ αὐτῶν, τίνι τε Θεῷ

to learn and are very clearly and carefully enquiring concerning of them, who both God

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πεποιθότες καὶ πῶς θρησκεύοντες αὐτὸν τόν τε κόσμον ὑπερορῶσι πάντες καὶ

they having believed and how they are worshipping Him the both world disdaining all and

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θανάτου καταφρονοῦσι καὶ οὔτε τοὺς νομιζομένους ὑπὸ τῶν Ἑλλήνων θεοὺς λογίζονται

of death despising and neither the considering by of the Greeks gods they reckon

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οὔτε τὴν Ἰουδαίων δεισιδαιμονίαν φυλάσσουσι, καὶ τίνα τὴν φιλοστοργίαν ἔχουσι πρὸς

nor the of Jews superstitions they keep, and what the loving affection having unto

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ἀλλήλους, καὶ τί δή ποτε καινὸν τοῦτο γένος ἢ ἐπιτήδευμα εἰσῆλθεν εἰς τὸν

one another, and why exactly at this time new this race or custom came into the

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βίον νῦν καὶ οὐ πρότερον· ἀποδέχομαί γε τῆς προθυμίας σε ταύτης καὶ παρὰ τοῦ Θεοῦ,

life now and not formerly; I welcome indeed the eagerness you of this and from of the God,

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τοῦ καὶ τὸ λέγειν καὶ τὸ ἀκούειν ἡμῖν χορηγοῦντος, αἰτοῦμαι δοθῆναι ἐμοὶ μὲν εἰπεῖν

of the also the to speak and the to hear on us benefiting, I ask to be given to me indeed to speak

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οὕτως, ὡς μάλιστα ἂν ἀκούσαντά σε βελτίω γενέσθαι, σοί τε οὕτως ἀκοῦσαι,

thus, as much as possible by having heard you better you may become, to you both thus to hear,

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ὡς μὴ λυπηθῆναι τὸν εἰπόντα.

as not I may grieve the having spoken.

Comparison chapter 2

Greek text 1. Ἄγε δή, καθάρας σεαυτὸν ἀπὸ πάντων τῶν προκατεχόντων σου τὴν διάνοιαν λογισμῶν καὶ τὴν ἀπατῶσάν σε συνήθειαν ἀποσκευασάμενος καὶ γενόμενος ὥσπερ ἐξ ἀρχῆς καινὸς ἄνθρωπος, ὡς ἂν καὶ λόγον καινοῦ, καθάπερ καὶ αὐτὸς ὡμολόγησας, ἀκροατὴς ἐσόμεονος· ἴδε μὴ μόνον τοῦς ὀφθαλμοῖς, ἀλλὰ καὶ τῇ φρονήσει, τίνος ὑποστάσεως ἢ τίνος εἴδους υγχάνουσιν, οὓς ἐρεῖτε καὶ νομίζετε θεούς.

Greek 1. Áge dí, katháras seaftón apó pánton tón prokatechónton sou tín diánoian logismón kaí tín apatósán se synítheian aposkevasámenos kaí genómenos ósper ex archís kainós ánthropos, os án kaí lógon kainoú, katháper kaí aftós omológisas, akroatís esómeonos: íde mí mónon toús ofthalmoís, allá kaí tí fronísei, tínos ypostáseos í tínos eídous ynchánousin, oús ereíte kaí nomízete theoús.

Google translate 1. Ara municipalities, pure thyself everywhere Thy preempt the intellect software and apatosan a habit aposkefasamenos and being made a osper outset new man, as though word Cain, kathaper and he omologisas, listeners esomeonos; see Non only the ofthalmois but tῇ think, what distance or what kind of synchronicity you are and think gods.

2:1 "Come then, clear thyself of all the prepossessions which occupy thy mind, and throw off the habit which leadeth thee astray, and become a new man, as it were, from the beginning, as one who would listen to a new story, even as thou thyself didst confess. See not only with thine eyes, but with thine intellect also, of what substance or of what form they chance to be whom ye call and regard as gods." by J. B. Lightfoot.

1. "Come, then, after you have freed yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form of those whom ye declare and deem to be gods. " Roberts-Donaldson English Translation

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Greek text 2. οὐχ ὁ μέν τις λίθος ἐστίν, ὅμοιος τῷ πατρουμένῳ, ὁ δ’ ἐστὶ χαλκός, οὐ κρείσσων τῶν εἰς τὴν χρῆσιν ἡμῖν κεχαλκευμένων σκευῶν, ὁ δὲ ξύλον, ἤδη καὶ σεσηπός, ὁ δὲ ἄργυρος, χρῄζων ἀνθρώπου τοῦ φυλάξαντος, ἵνα μὴ κλαπῇ, ὁ δὲ σίδηρος, ὑπὸ ἰοῦ διεφθαρμένος, ὁ δὲ ὄστρακον, οὐδὲν τοῦ κατεσκευασμένου πρὸς τὴν ἀτιμοτάτην ὑπηρεσίαν εὐπρεπέστερον;

Greek 2. ouch o mén tis líthos estín, ómoios tó patrouméno, o d’ estí chalkós, ou kreísson tón eis tín chrísin imín kechalkevménon skevón, o dé xýlon, ídi kaí sesipós, o dé árgyros, chrízon anthrópou toú fyláxantos, ína mí klapí, o dé sídiros, ypó ioú dieftharménos, o dé óstrakon, oudén toú kateskevasménou prós tín atimotátin ypiresían efprepésteron?

Google translate 2. not just the stone, the same as the bride, the brass, the fountain in the utensil of the utensil, the wood, the scepter, the knife, the knife iron, how corrupt, or sharecroppers (shell), is that made for our precious service?

2:2. "For do not ye yourselves, who now regard and worship them, much more despise them? Do ye not much rather mock and insult them, worshipping those that are of stone and earthenware unguarded, but shutting up those that are of silver and gold by night, and setting guards over them by day, to prevent their being stolen?" by J. B. Lightfoot.

2. "Is not one of them a stone similar to that on which we tread? Is not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes?" Roberts-Donaldson English Translation

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Greek text 3-4. οὐ φθαρτῆς ὕλης ταῦτα πάντα; οὐχ ὑπὸ σιδήρου καὶ πυρὸς κεχαλκευμένα; οὐχ ὃ μὲν αὐτῶν λιθοξόος, ὃ δὲ χαλκεύς, ὃ μὲν αὐτῶν λιθοξόος, ὃ δὲ χαλκεύς, ὃ δὲ αργυροκόπος, ὃ δὲ κεραμεὺς ἔπλασεν; οὐ πρὶν ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων ἐκτυπωθῆναι, ἦν ἕκαστον αὐτῶν ἑκάστῳ, ἔτι καὶ νῦν, μεταμεμορφωμένον; οὐ τὰ νῦν ἐκ τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ’ ἄν, εἰ τύχοι τῶν αὐτῶν τεχνιτῶν, ὅμοια γενέσθαι τοῖς λοιποῖς; οὐ κωφὰ πάντα; οὐ τυφλά; οὐκ ἄψυχα; οὐκ ἀναίσθητα; οὐκ ἀκίνητα; οὐ πάντα σηπόμενα; οὐ πάντα φθειρόμενα;

Greek 3-4. ou fthartís ýlis tafta pánta? ouch ypó sidírou kaí pyrós kechalkevména? ouch ó mén aftón lithoxóos, ó dé chalkéfs, ó mén aftón lithoxóos, ó dé chalkéfs, ó dé argyrokópos, ó dé keramèfs éplasen? ou prín í taís téchnais toúton eis tín morfín toúton ektypothínai, ín ékaston aftón ekásto, éti kaí nýn, metamemorfoménon? ou tá nýn ek tís aftís ýlis ónta skévi génoit’ án, ei týchoi tón aftón technitón, ómoia genésthai toís loipoís? ou kofá pánta? ou tyflá? ouk ápsycha? ouk anaísthita? ouk akínita? ou pánta sipómena? ou pánta ftheirómena?

Google translate 3-4. is it always broken; is it iron and fire is it made of stone? these ektypothinai, not each of these ekastῳ, yet, now, metamemorfomenon? whom are now the EC of this material beings forbid utensils' whether, if tychoi these craftsmen, similar happen per loipois? th deaf forever? th blind? CDR lifeless? qua unconscious Always on the move? always worn out?

2:3 "Are not all these of perishable matter? Are they not forged by iron and fire? Did not the sculptor make one, and the brass-founder another, and the silversmith another, and the potter another? Before they were moulded into this shape by the crafts of these several artificers, was it not possible for each one of them to have been changed in form and made to resemble these several utensils? Might not the vessels which are now made out of the same material, if they met with the same artificers, be made like unto such as these?" 2:4 "Could not these things which are now worshipped by you, by human hands again be made vessels like the rest? Are not they all deaf and blind, are they not soul-less, senseless, motionless? Do they not all rot and decay?" by J. B. Lightfoot.

3-4. " Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible?" Roberts-Donaldson English Translation

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Greek text 5. ταῦτα θεοὺς καλεῖτε; τούτοις δουλεύετε; τούτοις προσκυνεῖτε, τέλεον δ’ αὐτοῖς ἐξομοιοῦσθε.

Greek 5. tafta theoús kaleíte? toútois doulévete? toútois proskyneíte, téleon d’ aftoís exomoioústhe.

Google translate 5. Do you call God, do you work? Do you worship, then you are finally like this.

2:5 These things ye call gods, to these ye are slaves, these ye worship; and ye end by becoming altogether like unto them. by J. B. Lightfoot.

5. "These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods]," Roberts-Donaldson English Translation

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Greek text 6. διὰ τοῦτο μισεῖτε Χριστιανούς, ὅτι τούτους οὐχ ἡγοῦνται θεούς;

Greek 6. diá toúto miseíte Christianoús, óti toútous ouch igoúntai theoús?

Google translate 6. Why do you hate Christians, that they are not gods?

2:6 "Therefore ye hate the Christians, because they do not consider these to be gods." by J. B. Lightfoot.

6. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? " Roberts-Donaldson English Translation

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Greek text 7-8. ὑμεῖς γὰρ αἰνεῖν νομίζοντεσ καὶ οἰόμενοι, οὐ πολὺ πλέον αὐτῶν καταφρονεῖτε; οὐ πολὺ μᾶλλον αὐτοὺς χλευάζετε και ὑβρίζετε, τοὺς μὲν λιθίνους καὶ ὀστρακίνους σέβοντες ἀφυλάκτους, τοὺς δὲ ἀργυρέους καὶ χρυσοῦς ἐγκλείοντες ταῖς νυξὶ καὶ ταῖς ἡμέραις φύλακας παρατιμαῖς προσφέρειν, εἰ μὲν αἰσθάνονται, κολάζετε μᾶλλον αὐτούς· εἰ δὲ ἀναισθητοῦσιν, ἐλέγχοντες αἵματι καὶ κνίσαις αὐτοὺς θρησκεύετε.

Greek 7-8. ymeís gár aineín nomízontes kaí oiómenoi, ou polý pléon aftón katafroneíte? ou polý mállon aftoús chlevázete kai yvrízete, toús mén lithínous kaí ostrakínous sévontes afyláktous, toús dé argyréous kaí chrysoús enkleíontes taís nyxí kaí taís imérais fýlakas paratimaís prosférein, ei mén aisthánontai, kolázete mállon aftoús: ei dé anaisthitoúsin, elénchontes aímati kaí knísais aftoús thriskévete.

Google translate 7-8. ye gar ainein nomizontes and oiomenoi (For do not ye yourselves, who now regard and worship them,), OD m-8uch longer these contempt? and much rather you deride and insult, the hand stone and Ostrakinas respected unattended, one another Argyreika and gold enclosed tais hint and the days guard paratimais prosferein EI hand feel, collage wool they are sensitized, you are in control of the blood and you are shaking your religion.

2:7 "For do not ye yourselves, who now regard and worship them, much more despise them? Do ye not much rather mock and insult them, worshipping those that are of stone and earthenware unguarded, but shutting up those that are of silver and gold by night, and setting guards over them by day, to prevent their being stolen?" :8 "And as for the honours which ye think to offer to them, if they are sensible of them, ye rather punish them thereby, whereas, if they are insensible, ye reproach them by propitiating them with the blood and fat of victims." by J. B. Lightfoot.

7. "Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen?" 8. "And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices." Roberts-Donaldson English Translation

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Greek text 9. ταῦθ’ ὑμῶν τις ὑπομεινάτω, ταῦτα ἀνασχέσθω τις ἑαυτῷ γενέσθαι. ἀλλὰ ἄνθρωπος μὲν οὐδὲ εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται, αἴσθησιν γὰρ ἔχει καὶ λογισμόν· ὁ δὲ λίθος ἀνέχεται, ἀναισθητεῖ γάρ. οὐκ οὖν τὴν αἴσθησιν αὐτοῦ ἐλέγχετε;

Greek 9. tafth’ ymón tis ypomeináto, tafta anaschéstho tis eaftó genésthai. allá ánthropos mén oudé eís táftis tís koláseos ekón anéxetai, aísthisin gár échei kaí logismón: o dé líthos anéchetai, anaisthiteí gár. ouk oún tín aísthisin aftoú elénchete?

Google translate 9. I'll leave them, then I'll give them birth. But man with this hell as he gets intoxicated, he has a sense of purpose; ok if you feel that sense?

2:9. "Let one of yourselves undergo this treatment, let him submit to these things being done to him. Nay, not so much as a single individual will willingly submit to such punishment, for he has sensibility and reason; but a stone submits, because it is insensible. Therefore ye convict his sensibility." by J. B. Lightfoot.

9. "Let any one of you suffer such indignities! Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your conduct] that he [your God] is possessed of sense." Roberts-Donaldson English Translation

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Greek text 10. περὶ μὲν οὖν τοῦ μὴ δεδουλῶσθαι Χριστιανοὺς τοιούτοις θεοῖς πολλὰ μὲν ἂν καὶ ἄλλα εἰπεῖν ἔχοιμι· εἰ δέ τινι μὴ δοκοίη κἂν ταῦτα ἱκανά, περισσὸν ἡγοῦμαι καὶ τὸ πλείω λέγειν.

Greek 10. perí mén oún toú mí dedoulósthai Christianoús toioútois theoís pollá mén án kaí álla eipeín échoimi: ei dé tini mí dokoíi kán tafta ikaná, perissón igoúmai kaí tó pleío légein.

Google translate 10. about being a slave to such gods as many other gods, and yet they fell asleep;

2:10. "Well, I could say much besides concerning the Christians not being enslaved to such gods as these; but if any one should think what has been said insufficient, I hold it superfluous to say more." by J. B. Lightfoot.

10. "And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further." Roberts-Donaldson English Translation

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Interlinear Chapter 2

Anon. Epistle to Diognetus, Interlinear English - G.T. Emery.

2:1 Ἄγε δή, καθάρας σεαυτὸν ἀπὸ πάντων τῶν προκατεχόντων σου τὴν διάνοιαν
2:1 Come then, clear yourself from of all of the prejudices of you the thoughts

λογισμῶν καὶ τὴν ἀπατῶσάν σε συνήθειαν ἀποσκευασάμενος καὶ γενόμενος ὥσπερ
of reasoning and the throw aside you custom having deceived and having become as if

ἐξ ἀρχῆς καινὸς ἄνθρωπος, ὡς ἂν καὶ λόγον καινοῦ, καθάπερ καὶ αὐτὸς ὡμολόγησας,
from of beginning a new man, as also a message new, just as also self conceded,

ἀκροατὴς ἐσόμεονος· ἴδε μὴ μόνον τοῦς ὀφθαλμοῖς, ἀλλὰ καὶ τῇ φρονήσει, τίνος
a hearer will become; see not only with the eyes, but also with the mind, of what

ὑποστάσεως ἢ τίνος εἴδους τυγχάνουσιν, οὓς ἐρεῖτε καὶ νομίζετε θεούς.
substance or what form they are happening to be, whom you will call and so regard gods.

Οὐχ ὁ μέν τις λίθος ἐστίν, ὅμοιος τῷ πατουμένῳ, ὁ δ’ ἐστὶ χαλκός, οὐ κρείσσων
Not the indeed a certain stone it is, like to the natural stone, the and it is bronze, not better

τῶν εἰς τὴν χρῆσιν ἡμῖν κεχαλκευμένων σκευῶν, ὁ δὲ ξύλον, ἤδη καὶ σεσηπός,
of the for the use to us having been forged vessels, the and wood, already also having been decayed,

ὁ δὲ ἄργυρος, χρῄζων ἀνθρώπου τοῦ φυλάξαντος, ἵνα μὴ κλαπῇ, ὁ δὲ σίδηρος,
the and silver, needing of a man of the having guard, that not it should be stolen, the and iron,

ὑπὸ ἰοῦ διεφθαρμένος, ὁ δὲ ὄστρακον, οὐδὲν τοῦ κατεσκευασμένου πρὸς
by rust having been destroyed, the and earthen vessel, nothing of the having been furnished

untoτὴν ἀτιμοτάτην ὑπηρεσίαν εὐπρεπέστερον; Οὐ φθαρτῆς ὕλης ταῦτα πάντα;
the most ignoble common service more attractive? Not of perishable material all these things?

Οὐχ ὑπὸ σιδήρου καὶ πυρὸς κεχαλκευμένα; Οὐχ ὃ μὲν αὐτῶν λιθοξόος,
Not by iron and fire having been forged? Not which indeed of them by a stone mason,

ὃ δὲ χαλκεύς, ὃ μὲν αὐτῶν λιθοξόος, ὃ δὲ αργυροκόπος, ὃ
which and by blacksmith, which indeed of them by stonemason, which and by silversmith, which

δὲ κεραμεὺς ἔπλασεν; Οὐ πρὶν ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων
and potter moulded? Not before which the to be crafted of these into the form of them

ἐκτυπωθῆναι, ἦν ἕκαστον αὐτῶν ἑκάστῳ, ἔτι καὶ νῦν, μεταμεμορφωμένον; Οὐ τὰ νῦν
to be worked, was each of them each one, still also now, be changed in form? Not the things now

ἐκ τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ’ ἄν, εἰ τύχοι τῶν αὐτῶν τεχνιτῶν, ὅμοια
out of the same material being vessel may be produced, if happens to be of them craftsmen, like

γενέσθαι τοῖς λοιποῖς; Οὐ κωφὰ πάντα; Οὐ τυφλά; Οὐκ ἄψυχα; Οὐκ ἀναίσθητα;
to become to the rest? Not silent all? Not blind? Not soulless? Not unfeeling?

Οὐκ ἀκίνητα; Οὐ πάντα σηπόμενα; Οὐ πάντα φθειρόμενα; Ταῦτα θεοὺς καλεῖτε;
Not without movement? Not all rotting away? Not all decaying? These things gods you call?

Τούτοις δουλεύετε; Τούτοις προσκυνεῖτε, τέλεον δ’ αὐτοῖς ἐξομοιοῦσθε. Διὰ
To these things are you enslaved? To these worship, at end but to them becoming like. Because of

τοῦτο μισεῖτε Χριστιανούς, ὅτι τούτους οὐχ ἡγοῦνται θεούς; Ὑμεῖς γὰρ αἰνεῖν νομίζοντες
this you hate Christians, because these not they believe are gods? You for to praise being accustom

edκαὶ οἰόμενοι, οὐ πολὺ πλέον αὐτῶν καταφρονεῖτε; Οὐ πολὺ μᾶλλον αὐτοὺς χλευάζετε
and believing, not much more of them you are despising? Not much rather them mocking

και ὑβρίζετε, τοὺς μὲν λιθίνους καὶ ὀστρακίνους σέβοντες ἀφυλάκτους, τοὺς δὲ
and insulting, the indeed made of stone and earthenware worshipping unguarded, the but

ἀργυρέους καὶ χρυσοῦς ἐγκλείοντες ταῖς νυξὶ καὶ ταῖς ἡμέραις φύλακας παρατιμαῖς
silver and gold you lock up the nights and the days watching by honour not

προσφέρειν, εἰ μὲν αἰσθάνονται, κολάζετε μᾶλλον αὐτούς· εἰ δὲ
to be taken away, if indeed they themselves perceive, you punish rather them, if and

ἀναισθητοῦσιν, ἐλέγχοντες αἵματι καὶ κνίσαις αὐτοὺς θρησκεύετε. Ταῦθ’
they are senseless, you are disgracing with blood and sacrificial fat them you worship. These things

ὑμῶν τις ὑπομεινάτω, ταῦτα ἀνασχέσθω τις ἑαυτῷ γενέσθαι. Ἀλλὰ ἄνθρωπος μὲν
of you anyone enduring, these things let him desire any one to himself to happen. But a man indeed

οὐδὲ εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται, αἴσθησιν γὰρ ἔχει καὶ λογισμόν·
neither one of this of the correction readily will he sustain, perception for he has and reason;

ὁ δὲ λίθος ἀνέχεται, ἀναισθητεῖ γάρ. Οὐκ οὖν τὴν αἴσθησιν αὐτοῦ ἐλέγχετε;
the but stone endures, no perception it has for. Not then the perception of it you refute?

Περὶ μὲν οὖν τοῦ μὴ δεδουλῶσθαι Χριστιανοὺς τοιούτοις θεοῖς πολλὰ μὲν ἂν καὶ
Concerning indeed then of the not to be enslaved Christians by such as these gods much indeed also

ἄλλα εἰπεῖν ἔχοιμι· εἰ δέ τινι μὴ δοκοίη κἂν ταῦτα ἱκανά, περισσὸν
but to say I have; if but anyone not should think even if these things sufficient, superfluous

ἡγοῦμαι καὶ τὸ πλείω λέγειν.
I think fit also the more to say.

Interlinear Chapter 3

ὃ δὲ χαλκεύς, ὃ μὲν αὐτῶν λιθοξόος, ὃ δὲ αργυροκόπος, ὃ
which and by blacksmith, which indeed of them by stonemason, which and by silversmith, which

δὲ κεραμεὺς ἔπλασεν; Οὐ πρὶν ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων
and potter moulded? Not before which the to be crafted of these into the form of them

ἐκτυπωθῆναι, ἦν ἕκαστον αὐτῶν ἑκάστῳ, ἔτι καὶ νῦν, μεταμεμορφωμένον; Οὐ τὰ νῦν
to be worked, was each of them each one, still also now, be changed in form? Not the things

nowἐκ τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ’ ἄν, εἰ τύχοι τῶν αὐτῶν τεχνιτῶν, ὅμοια
out of the same material being vessel may be produced, if happens to be of them craftsmen, likeγ

ενέσθαι τοῖς λοιποῖς; Οὐ κωφὰ πάντα; Οὐ τυφλά; Οὐκ ἄψυχα; Οὐκ ἀναίσθητα;
to become to the rest? Not silent all? Not blind? Not soulless? Not unfeeling?

Οὐκ ἀκίνητα; Οὐ πάντα σηπόμενα; Οὐ πάντα φθειρόμενα; Ταῦτα θεοὺς καλεῖτε;
Not without movement? Not all rotting away? Not all decaying? These things gods you call?

Τούτοις δουλεύετε; Τούτοις προσκυνεῖτε, τέλεον δ’ αὐτοῖς ἐξομοιοῦσθε. Διὰ
To these things are you enslaved? To these worship, at end but to them becoming like. Because of

τοῦτο μισεῖτε Χριστιανούς, ὅτι τούτους οὐχ ἡγοῦνται θεούς; Ὑμεῖς γὰρ αἰνεῖν νομίζοντες
this you hate Christians, because these not they believe are gods? You for to praise being accustomedκαὶ οἰόμενοι,

οὐ πολὺ πλέον αὐτῶν καταφρονεῖτε; Οὐ πολὺ μᾶλλον αὐτοὺς χλευάζετε
and believing, not much more of them you are despising? Not much rather them mocking

και ὑβρίζετε, τοὺς μὲν λιθίνους καὶ ὀστρακίνους σέβοντες ἀφυλάκτους, τοὺς δὲ
and insulting, the indeed made of stone and earthenware worshipping unguarded, the but

ἀργυρέους καὶ χρυσοῦς ἐγκλείοντες ταῖς νυξὶ καὶ ταῖς ἡμέραις φύλακας παρατιμαῖς
silver and gold you lock up the nights and the days watching by honour not

προσφέρειν, εἰ μὲν αἰσθάνονται, κολάζετε μᾶλλον αὐτούς· εἰ δὲ
to be taken away, if indeed they themselves perceive, you punish rather them, if and

ἀναισθητοῦσιν, ἐλέγχοντες αἵματι καὶ κνίσαις αὐτοὺς θρησκεύετε. Ταῦθ’
they are senseless, you are disgracing with blood and sacrificial fat them you worship. These things

ὑμῶν τις ὑπομεινάτω, ταῦτα ἀνασχέσθω τις ἑαυτῷ γενέσθαι. Ἀλλὰ ἄνθρωπος μὲν
of you anyone enduring, these things let him desire any one to himself to happen. But a man indeed

οὐδὲ εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται, αἴσθησιν γὰρ ἔχει καὶ λογισμόν·
neither one of this of the correction readily will he sustain, perception for he has and reason;

ὁ δὲ λίθος ἀνέχεται, ἀναισθητεῖ γάρ. Οὐκ οὖν τὴν αἴσθησιν αὐτοῦ ἐλέγχετε;
the but stone endures, no perception it has for. Not then the perception of it you refute?

Περὶ μὲν οὖν τοῦ μὴ δεδουλῶσθαι Χριστιανοὺς τοιούτοις θεοῖς πολλὰ μὲν ἂν καὶ
Concerning indeed then of the not to be enslaved Christians by such as these gods much indeed also

ἄλλα εἰπεῖν ἔχοιμι· εἰ δέ τινι μὴ δοκοίη κἂν ταῦτα ἱκανά, περισσὸν
but to say I have; if but anyone not should think even if these things sufficient, superfluous

ἡγοῦμαι καὶ τὸ πλείω λέγειν.
I think fit also the more to say.

Ἑξῆς δὲ περὶ τοῦ μὴ κατὰ τὰ αὐτὰ Ἰουδαίοις θεοσεβεῖν αὐτοὺς οἶμαι σε μάλιστα
Next and concerning of the not according to the same as Jews to worship them swiftly you very

ποθεῖν ἀκοῦσαι. Ἰουδαῖοι τοίνυν, εἰ μὲν ἀπέχονται ταύτης τῆς
anxious to hear. Jews accordingly, by indeed refraining from of these of the

προειρημένης λατρείας, καλῶς Θεὸν ἕνα τῶν πάντων σέβειν καὶ Δεσπότην
having been before mentioned worship, rightly God one of the all things to worship and Master

ἀξιοῦσι φρονεῖν· εἰ δὲ τοῖς προειρημένοις ὁμοιοτρόπως τὴν θρησκείαν
honouring to be minded; if but to the having been afore mentioned in like manner the ritual

προσάγουσιν αὐτῷ ταύτην, διαμαρτάνουσιν. Ἃ γὰρ τοῖς ἀναισθήτοις καὶ κωφοῖς
drawing to them of these, they are completely mistaken. Which for to the senseles its and deaf

προσφέροντες οἱ Ἕλληνες ἀφροσύνης δεῖγμα παρέχουσι, ταῦθ’ οὗτοι καθάπερ
offering the Greeks foolishness an example they provide, thus these according as

προσδεομένῳ τῷ Θεῷ λογιζόμενοι παρέχειν μωρίαν εἰκὸς μᾶλλον ἡγοιντ’ ἂν, οὐ
being afar off to the God reckoning to offer a folly being like rather they should deem fit, not

θεοσέβειαν. Ὁ γὰρ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς καὶ πᾶσιν
religiousness. He for having made the heaven and the earth and all the things in them and everything

ἡμῖν χορηγῶν, ὧν προσδεόμεθα, οὐδενὸς ἂν αὐτὸς προσδέοιτο τούτων ὧν τοῖς
we need, which we also desire, not one He should need of these which to the

οἰομένοις διδόναι παρέχει αὐτός. Οἱ δέ γε θυσίας αὐτῷ δι’ αἵματος καὶ κνίσης καὶ
supposing to give supplying Him. The but at least sacrifices to Him by blood and sacrificial fat and

ὁλοκαυτωμάτωνἐπιτελεῖν οἰόμενοι ταύταις ταῖς τιμαῖς αὐτὸν γεραίρειν, οὐδέν μοι
whole burnt offerings to discharge imagining by these the honour Him to celebrate, nothing to

meδοκοῦσι διαφέρειν τῶν εἰς τὰ κωφὰ τὴν αὐτὴν ἐνδεικνυμένων φιλοτιμίαν· τῶν μὲν μὴ
it seems different of the to the things deaf the same displaying honour; of the indeed not

δυναμένοις τῆς τιμῆς μεταλαμβάνειν, τῶν δὲ δοκούντων παρέχειν τῷ μηδενὸς προσδεομένῳ.
being able of the honour to partake of, of the and supposing to present to the One nothing needing.

Interlinear Chapter 4

Anon. Epistle to Diognetus, Interlinear English - G.T. Emery.

ἀξιοῦσι φρονεῖν· εἰ δὲ τοῖς προειρημένοις ὁμοιοτρόπως τὴν θρησκείαν
honouring to be minded; if but to the having been afore mentioned in like manner the ritual

προσάγουσιν αὐτῷ ταύτην, διαμαρτάνουσιν. Ἃ γὰρ τοῖς ἀναισθήτοις καὶ κωφοῖς
drawing to them of these, they are completely mistaken. Which for to the senseless and deaf

προσφέροντες οἱ Ἕλληνες ἀφροσύνης δεῖγμα παρέχουσι, ταῦθ’ οὗτοι καθάπερ
offering the Greeks foolishness an example they provide, thus these according as

προσδεομένῳ τῷ Θεῷ λογιζόμενοι παρέχειν μωρίαν εἰκὸς μᾶλλον ἡγοιντ’ ἂν, οὐ
being afar off to the God reckoning to offer a folly being like rather they should deem fit, not

θεοσέβειαν. Ὁ γὰρ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς καὶ πᾶσιν
religiousness. He for having made the heaven and the earth and all the things in them and everything

ἡμῖν χορηγῶν, ὧν προσδεόμεθα, οὐδενὸς ἂν αὐτὸς προσδέοιτο τούτων ὧν τοῖς
we need, which we also desire, not one He should need of these which to the

οἰομένοις διδόναι παρέχει αὐτός. Οἱ δέ γε θυσίας αὐτῷ δι’ αἵματος καὶ κνίσης καὶ
supposing to give supplying Him. The but at least sacrifices to Him by blood and sacrificial fat and

ὁλοκαυτωμάτωνἐπιτελεῖν οἰόμενοι ταύταις ταῖς τιμαῖς αὐτὸν γεραίρειν, οὐδέν μοι
whole burnt offerings to discharge imagining by these the honour Him to celebrate, nothing to

meδοκοῦσι διαφέρειν τῶν εἰς τὰ κωφὰ τὴν αὐτὴν ἐνδεικνυμένων φιλοτιμίαν· τῶν μὲν μὴ
it seems different of the to the things deaf the same displaying honour; of the indeed not

δυναμένοις τῆς τιμῆς μεταλαμβάνειν, τῶν δὲ δοκούντων παρέχειν τῷ μηδενὸς προσδεομένῳ.
being able of the honour to partake of, of the and supposing to present to the One nothing needing.

Ἀλλὰ μὴν τό γε περὶ τὰς βρώσεις αὐτῶν ψοφοδεὲς καὶ τὴν περὶ τὰ Σάββατα
But truly the at least concerning the food of them qualms and the about the Sabbath

δεισιδαιμονίαν καὶ τὴν τῆς περιτομῆς ἀλαζονείαν καὶ τὴν τῆς νηστείας καὶ νουμηνίας
superstitions and the of the circumcision boastfulness and the of the fasts and new moon

εἰρωνείαν, καταγέλαστα καὶ οὐδενὸς ἄξια λόγου, οὐ νομίζω σὲ χρῄζειν παρ ̓
dissembling, absurd and nothing worthy of argument, not I expect you to have need of from

ἐμοῦ μαθεῖν. Τὸ τε γὰρ τῶν ὑπὸ τοῦ Θεοῦ κτισθέντων εἰς χρῆσιν ἀνθρώπων ἃ μὲν ὡς
of me to learn. The both for of the by of the God created for use of man which indeed as

καλῶς κτισθέντα παραδέχεσθαι, ἃ δ ̓ ὡς ἄχρηστα καὶ περισσὰ παραιτεῖσθαι, πῶς οὐκ
well created to be allowed,which as useless and superfluous to be deprecated, how not

ἀθέμιστον; Τὸ δὲ καταψεύδεσθαι Θεοῦ ὡς κωλύοντος ἐν τῇ τῶν Σαββάτων ἡμέρᾳ
unlawful? The and to falsely speak of God as hindering in the of the Sabbath day

καλόν τι ποιεῖν, πῶς οὐκ ἀσεβές; Τὸ δὲ καὶ τὴν μείωσιν τῆς σαρκὸς μαρτύριον
good anything to do, how not impious? The but also the shortening of the flesh give witness

ἐκλογῆς ἀλαζονεύεσθαι ὡς διὰ τοῦτο ἐξαιρέτως ἠγαπημένους ὑπὸ Θεοῦ, πῶς οὐ
of election to be boastful as by this being picked out beloved by of God, how not

χλεύης ἄξιον; Τὸ δὲ παρεδρεύοντας αὐτοὺς ἄστροις καὶ σελήνῃ τὴν παρατήρησιν τῶν
ridicule worthy? The and pay constant attention them to stars and moon the observation of the

μηνῶν καὶ τῶν ἡμερῶν ποιεῖσθαι καὶ τὰς οἰκονομίας Θεοῦ καὶ τὰς τῶν καιρῶν
months and of the days to be created also the ordained of God and the of the seasons

ἀλλαγὰς καταδιαιρεῖν πρὸς τὰς αὐτῶν ὁρμάς, ἃς μὲν εἰς ἑορτάς, ἃς δὲ εἰς πένθη·
of change to distinguish unto the of them impulse, some indeed into feasts, some but for mourning;

τίς ἄν θεοσεβείας καὶ οὐκ ἀφροσύνης πολὺ πλέον ἡγήσαιτο δεῖγμα; Τῆς μὲν οὖν
anyone religiousness and not foolishness much more may believe a proof? Of the indeed then

κοινῆς εἰκαιότητος καὶ ἀπάτης καὶ τῆς Ἰουδαίων πολυπραγμοσύνης καὶ ἀλαζονείας ὡς
of common aimlessness and deceit also of the Jews officiousness and imposture as

ὀρθῶς ἀπέχονται Χριστιανοί, ἀρκούντως σὲ νομίζω μεμαθηκέναι· τὸ δὲ τῆς
right abstaining Christians, sufficiently you common practice have learned; the but of the

ἰδίας αὐτῶν θεοσεβείας μυστήριον μὴ προσδοκήσῃς δύνασθαι παρὰ ἀνθρώπου μαθεῖν.
own of them religion mystery not may you expect to be able from of a man to learn.

Interlinear Chapter 5

Χριστιανοὶ γὰρ οὔτε γῇ οὔτε φωνῇ οὔτε ἔθεσι διακεκριμένοι τῶν λοιπῶν
Christians for neither country nor speech nor customs having been distinguished from of the rest

εἰσιν ἀνθρώπων. Οὔτε γάρ που πόλεις ἰδίας κατοικοῦσιν οὔτε διαλέκτῳ τινὶ
are of man kind. Neither for anywhere cities own they dwell nor a dialect certain

παρηλλαγμένῃ χρῶνται οὔτε βίον παράσημον ἀσκοῦσιν. Οὐ μὴν ἐπινοίᾳ τινὶ
strange they make use of nor a life extraordinary practise. Not indeed power of thoughts certain

καὶ φροντίδι πολυπραγμόνων ἀνθρώπων μάθημα τοῦτ ̓ αὐτοῖς ἐστιν εὑρημένον, οὐδὲ
and meditation of over busy men learned this to the it is having been discovered, nor

δόγματος ἀνθρωπίνου προεστᾶσιν, ὥσπερ ἔνιοι. Κατοικοῦντες δὲ πόλεις Ἑλληνίδας
a dogma of men they are advocates, just as some. Living in and cities Greek

τε καὶ βαρβάρους, ὡς ἕκαστος ἐκληρώθη, καὶ τοῖς ἐγχωρίοις ἔθεσιν ἀκολουθοῦντες
both and barbarian, as each one has been allotted, and to the of country customs following

ἔν τε ἐσθῆτι καὶ διαίτῃ καὶ τῷ λοιπῷ βίῳ θαυμαστὴν καὶ ὁμολογουμένως παράδοξον
in both clothing and diet and to the rest life style wonderful and confessedly paradoxical

ἐνδείκνυνται τὴν κατάστασιν τῆς ἑαυτῶν πολιτείας. Πατρίδας οἰκοῦσιν ἰδίας, ἀλλ ̓ ὡς
indicating the constitution of the of themselves citizenship. Country inhabiting own, but as

πάροικοι· μετέχουσι πάντων ὡς πολῖται, καὶ πάνθ ̓ ὑπομένουσιν ὡς ξένοι· πᾶσα
aliens, sharing of all things as citizens, and all things they endure as foreigners; every

ξένη πατρίς ἐστιν αὐτῶν, καὶ πᾶσα πατρὶς ξένη. Γαμοῦσιν ὡς πάντες,
foreign place fatherland is of them, and every fatherland a foreign land. They marry as do all,

τεκνογονοῦσιν· ἀλλ ̓ οὐ ῥίπτουσι τὰ γεννώμενα. Τράπεζαν κοινὴν παρατίθενται, ἀλλ ̓
they produce children; but not cast away the offspring. A table common they provide, but

οὐ κοίτην. Ἐν σαρκὶ τυγχάνουσιν, ἀλλ ̓ οὐ κατὰ σάρκα ζῶσιν. Ἐπὶ γῆς διατρίβουσιν,
not lewd. In flesh they happen to be, but not according to flesh living. Upon earth they are busy,

ἀλλ ̓ ἐν οὐρανῷ πολιτεύονται. Πείθονται τοῖς ὡρισμένοις νόμοις, καὶ τοῖς ἰδίοις βίοις
but in heaven citizenship. They obey the having been ordained laws, and in own life-style

νικῶσι τοὺς νόμους. Ἀγαπῶσι πάντας, καὶ ὑπὸ πάντων διώκονται. Ἀγνοοῦνται, καὶ
they surpass the laws. They love all, and by of all persecuted. Not known, and

κατακρίνονται· θανατοῦνται, καὶ ζωοποιοῦνται. Πτωχεύουσι, καὶ πλουτίζουσι
they are judged against; they are put to death, and they gain life. They are poor, and make rich

πολλούς· πάντων ὑστεροῦνται, καὶ ἐν πᾶσι περισσεύουσιν. Ἀτιμοῦνται, καὶ ἐν ταῖς ἀτιμίαις
many; of all they are in want, and in all abundant. They are dishonoured, and in the dishonour

δοξάζονται. Βλασφημοῦνται, καὶ δικαιοῦνται. Λοιδοροῦνται, καὶ εὐλογοῦσιν·
glorified. Blasphemed, and justified. Being abused, also they give blessing;

ὑβρίζονται, καὶ τιμῶσιν. Ἀγαθοποιοῦντες ὡς κακοὶ κολάζονται· κολαζόμενοι
being insulted, also they honour. Doing good as evil ones they are punished. being punished

χαίρουσιν ὡς ζωοποιούμενοι. Ὑπὸ Ἰουδαίων ὡς ἀλλόφυλοι πολεμοῦνται καὶ ὑπὸ
they rejoice as receivers of life. By Jews as foreigners they are attacked and by

Ἑλλήνων διώκονται· καὶ τὴν αἰτίαν τῆς ἔχθρας εἰπεῖν οἱ μισοῦντες οὐκ ἔχουσιν
Greeks are persecuted; and the cause of the enmity to state the hating not they are having.

Interlinear Chapter 6

Ἁπλῶς δ’ εἰπεῖν, ὅπερ ἐστὶν σώματι ψυχή, τοῦτ’ εἰσὶν ἐν κόσμῳ Χριστιανοί. Ἔσπαρται
Simple and to state, like it is body to soul, so it is in world Christians. Has been strewn

κατὰ πάντων τῶν τοῦ σώματος μελῶν ἡ ψυχή, καὶ Χριστιανοὶ κατὰ τὰς τοῦ κόσμου
through of all of the of the body members the soul, and Christians through the of the world

πόλεις. Οἰκεῖ μὲν ἐν τῷ ἐν τῷ σώματι ψυχή, οὐκ ἔστι δὲ ἐκ τοῦ σώματος· καὶ Χριστιανοὶ
cities. Lives indeed in the in the body soul, not it is but from of the body, and Christians

ἐν κόσμῳ οἰκοῦσιν, οὐκ εἰσὶ δὲ ἐκ τοῦ κόσμου. Ἀόρατος ἡ ψυχὴ ἐν ὀρατῷ φρουρεῖται
in world live, not they are but from of the world. Invisible the soul in visible is guarded

τῷ κόσμῳ, ἀόρατος δὲ αὐτῶν ἡ θεοσέβεια μένει. Μισεῖ τὴν ψυχὴν ἡ σὰρξ καὶ
to the world, invisible but of them the service to God remains. Hates the soul the flesh and

πολεμεῖ μηδὲν ἀδικουμένη, διότι ταῖς ἡδοναῖς κωλύεται· μισεῖ καὶ Χριστιανοὺς ὁ κόσμος
is hostile nothing doing wrong, because the pleasures it hinders; hates also Christians the world

μηδὲν ἀδικούμενος, ὅτι ταῖς ἡδοναῖς ἀντιτάσσονται. Ἡ ψυχὴ τὴν μισοῦσαν ἀγαπᾷ σάρκα
nothing doing wrong, because the pleasures it stands against. The soul the hating loves flesh

καὶ τὰ μέλη· καὶ Χριστιανοὶ τοὺς μισοῦντας ἀγαπῶσιν. Ἐγκέκλεισται μὲν ἡ ψυχὴ
and the members; and Christians the hating loving. Having been shut in indeed the soul

τῷ σώματι, συνέχει δὲ αὐτὴ τὸ σῶμα· καὶ Χριστιανοὶ κατέχονται μὲν ὡς ἐν φρουρᾷ
in the body, holding together but it the body; and Christians are detained indeed as in a prison

τῷ κόσμῳ, αὐτοὶ δὲ συνέχουσι τὸν κόσμον. Ἀθάνατος ἡ ψυχὴ ἐν θνητῷ σκηνώματι
in the world, they but hold together the world. Immortal the soul in a mortal tent

κατοικεῖ· καὶ Χριστιανοὶ παροικοῦσιν ἐν φθαρτοῖς, τὴν ἐν οὐρανοῖς ἀφθαρσίαν
it dwells; and Christians are dwelling in perishable, the in heaven incorruptible

προσδεχόμενοι. Κακουργουμένη σιτίοις καὶ ποτοῖς ἡ ψυχὴ βελτιοῦται· καὶ Χριστιανοὶ
waiting patiently. Having been deprived of foods and drinks the soul improves; and Christians

κολαζόμενοι καθ’ ἡμέραν πλεονάζουσι μᾶλλον. Εἰς τοαύτην αὐτοὺς τάξιν ἔθετο ὁ
being punished daily are increasing the more. Into so much them an arrangement placed the

Θεός, ἣν οὐ θεμιτὸν αὐτοῖς παραιτήσασθαι.
God, which not allowed them to decline.

Interlinear Chapter 7

Οὐ γὰρ ἐπίγειον, ὡς ἔφην, εὕρημα τοῦτ’ αὐτοῖς παρεδόθη, οὐδὲ θνητὴν ἐπίνοιαν
Not for earthly, as I was saying, invention this to them was given, neither a mortal thought

φυλάσσειν οὕτως ἀξιοῦσιν ἐπιμελῶς, οὐδὲ ἀνθρωπίνων οἰκονομίαν μυστηρίων
to guard thus worthy carefully, nor of human stewardship mysteries

πεπίστευνται. Ἀλλ’ αὐτὸς ἀληθῶς ὁ Παντοκράτωρ καὶ Παντοκτίστης καὶ ἀόρατος
having been entrusted. But He truly theRuler of all and Creator of all and invisible

Θεός, αὐτὸς ἀπ’ οὐρανῶν τὴν ἀλήθειαν καὶ τὸν λόγον τὸν ἅγιον καὶ ἀπερινόητον
God, He from of heaven the truth and the word the holy and incomprehensible

ἀνθρώποις ἐνίδρυσε καὶ ἐγκατεστήριξε ταῖς καρδίαις αὐτῶν· οὐ, καθάπερ ἄν τις,
to men established and firmly fixed in the hearts of them; not, sas if anyone

εἰκάσειεν ἀνθρώποις ὑπηρέτην τινὰ πέμψας ἡ ἄγγελον ἢ ἄρχοντα ἤ τινα τῶν
might conjecture to men a subordinate certain having sent the angel or commander or certain of the

διεπόντων τὰ ἐπίγεια ἤ τινα τῶν πεπιστευμένων τὰς ἐν οὐρανοῖς
managing the things earthly or any of the having been entrusted with the matters in heaven

διοικήσεις, ἀλλ’ αὐτὸν τὸν Τεχνίτην καὶ Δημιουργὸν τῶν ὅλων, ᾧ τοὺς οὐρανοὺς
to administer, but He the Craftsman and Maker of the universe, by whom the heavens

ἔκτισεν, ᾧ τὴν θάλασσαν ἰδίοις ἐνέκλεισεν, οὗ τὰ μυστήρια πιστῶς πάντα
He created, by whom the sea to own boundaries He confined, by whom the mysteries faithfully all

φυλάσσει στοιχεῖα, παρ’ οὗ τὰ μέτρα τῶν τῆς ἡμέρας δρόμων ὁ ἥλιος εἴληφε He kept guard elements, from whom the measure of the of the days of course the sun it has taken

φυλάσσειν, ᾧ πειθαρχεῖ τὰ ἄστρα τῷ τῆς σελήνης ἀκολουθοῦντα δρόμῳ· ᾧ πάντα to keep, whom obeys the stars to the of the moon following course; by whom all

διατέτακται καὶ διώρισται καὶ ὑποτέτακται, οὐρανοὶ καὶ τὰ
have been appointed and have been bounded and have been put in subjection, heaven and the things

ἐν οὐρανοῖς, γῆ καὶ τὰ ἐν, τῇ θάλασσα καὶ τὰ ἐν τῇ θαλάσσῃ, πῦρ, ἀήρ, ἄβυσσος,
in heavens, earth and the things in it , the sea and the things in the sea, fire, air, abyss,

τὰ ἐν ὕψεσι, τὰ ἐν βάθεσι, τὰ ἐν τῷ μεταξύ· τοῦτον πρὸς αὐτοὺς
the things in heights, the things in depths, the things in the between; This One unto them

ἀπέστειλεν. Ἆρά γε, ὡς σώζων ἔπεμψεν, ὡς πείθων, οὐ βιαζόμενος· βία γὰρ οὐ
He sent. Mark you that is, as saving He sent, as one to trust, not overpowering; force for not

πρόσεστι τῷ ὡς ἀγαπῶν, οὐ κρίνων. Πέμψει γὰρ αὐτὸν κρίνοντα· καὶ τίς αὐτοῦ τὴν
to be added to the whom loving, not judging. Sending for Him as Judge; and anyone of Him the

παρουσίαν ὑπουσίαν ὑποστήσεται; Παραβαλλομένουtς θηρίοις, ἵνα ἀρνήσωνται
presence will be able to stand? Being thrown to wild animals, that they should deny

τὸν Κύριον, καὶ μὴ νικωμένους; Οὐχ ὁρᾷς, ὅσῳ πλείονες κολάζονται, τοσούτῳ
the Lord, and not being conquered? Not you see, as many as more are punished, so many

πλεονάζοντας ἄλλους; Ταῦτα ἀνθρώπου οὐ δοκεῖ τὰ ἔργα· ταῦτα δύναμίς ἐστι Θεοῦ
being more others? These things of human not appear the works, these things power is of God

ταῦτα τῆς παρουσίας αὐτοῦ δείγματα.
these things of the presence of Him proofs.

Interlinear Chapter 8

Τίς γὰρ ὅλως ἀνθρώπων ἠπίστατο, τί ποτ’ ἐστὶ Θεὸς πρὶν αὐτὸν ἐλθεῖν; Ἢ τοῦς κενοὺς
What for at all mankind was knowing, anyone when is God before He to come? Or the vain

καὶ ληρώδεις ἐκείνων λόγους ἀποδέχῃ τῶν ἀξιοπίστων φιλοσόφων, ὧν οἱ μέν
and frivolous of those tales you accept of the plausible philosophers, of whom the indeed

τινες πῦρ ἔφασαν εἶναι τὸν Θεὸν (οὖ μέλλουσι χωρήσειν αὐτοί, τοῦτο καλοῦσι Θεόν),
some fire they declare to be the God ( which being about to go to them, this they call God),

οἱ δὲ ὕδωρ, οἱ δ’ ἄλλο τι τῶν στοιχείων τῶν ἐκτισμένων ὑπὸ Θεοῦ;
they and water, the but others any of the elements of the having been created by of God?

Καίτοί γε, εἴ τις τούτων τῶν λόγων ἀποδεκτός ἐστι, δύανιτ’ ἂν καὶ τῶν λοιπῶν
Further yet, if any one of these of the sayings acceptable is, possible also of the remaining

κτισμάτων ἓν ἕκαστον ὁμοίως ἀπροφαίνεσθαι Θεόν. Ἀλλὰ ταῦτα μὲν τερατεία καὶ
creatures one every in same way to be shown to be God. But these things indeed marvels and

πλάνη τῶν γοήτων ἐστίν· ἀνθρώπων δὲ οὐδεὶς οὔτε εἶδεν οὔτε ἐγνώρισεν, αὐτὸς δὲ
deceit of the wizards is; of men and not one neither saw nor made known, He but

ἑαυτὸν ἐπέδειξεν. Ἐπέδειξε δὲ διὰ πίστεως, ᾗ μόνῃ Θεὸν ἰδεῖν συγκεχώρηται.
Himself showed forth. He showed and through of faith, which alone God to seeit has been granted.

Ὁ γὰρ Δεσπότης καὶ Δημιουργὸς τῶν ὅλων Θεός, ὁ ποιήσας τὰ πάντα καὶ
The for Master and Maker of the universe God, the having made the things all and

κατὰ τάξιν διακρίνας, οὐ μόνον φιλάνθρωπος ἐγένετο, ἀλλὰ καὶ μακρόθυμος.
according to order distinguished, not only a lover of mankind being, but also long suffering.

Ἀλλ’ οὗτος ἧν μὲν ἀεὶ τοιοῦτος καὶ ἔστι, χρηστὸς καὶ ἀγαθὸς καὶ ἀόργητος καὶ ἀληθής,
But He was indeed always just this and is, kind and good and slow to anger and true,

καὶ μόνος ἀγαθός ἐστιν· ἐννοήσας δὲ μεγάλην καὶ ἄφραστον ἔννοιαν
and alone good He is; having considered and a great and incomprehensible conception

ἀνεκοινώσατο μόνῳ τῷ Παιδί ἐν ὅσῳ μὲν οὖν κατεῖχεν ἐν μυστηρίῳ καὶ
He imparted alone to the Child in as long as indeed then He was withholding in mystery and

διετηρει τὴν σοφὴν αὐτοῦ βουλήν, ἀμελεῖν ἡμῶν καὶ ἀφροντιστεῖν ἐδόκει·
was watching closely the wise of Him counsel, to be neglectful of us and careless was seeming;

ἐπεὶ δὲ ἀπεκάλυψε διὰ τοῦ ἀγαπητοῦ Παιδὸς καὶ ἐφανέρωσε τὰ ἐξ ἀρχῆς
when but He revealed through of the beloved Child and disclosed the things from of beginning

ἡτοιμασμένα, πάνθ’ ἅμα παρέσχεν ἡμῖν καὶ μετασχεῖν τῶν εὐεργεσιῶν αὐτοῦ
having been prepared, all things at once He granted us and to share of the benefits of

Himκαὶ ἰδεῖν καὶ νοῆσαι, ἃ τίς ἂν πώποτε προσεδόκησεν ἡμῶν;
and to see and understand, which anyone ever yet expected of us?

Interlinear Chapter 9

Πάντ ̓ οὖν ἤδη παρ ̓ ἑαυτῷ σὺν τῷ Παιδὶ οἰκονομηκώς, μέχρι μὲν τοῦ πρόσθεν χρόνου
Everything then already by Himself with the Child having planned, up to indeed of the former timeε

ἴασεν ἡμᾶς, ὡς ἐβουλόμεθα, ἀτάκτοις φοραῖς φέρεσθαι, ἡδοναῖς καὶ ἐπιθυμίαις
He permitted us, as we were wishing, disorderly impulses to be carried away, by pleasures and desires

ἀπαγομένους. Οὐ πάντως ἐφηδόμενος τοῖς ἁμαρτήμασιν ἡμῶν, ἀλλ ̓ ἀνεχόμενος,
being captivated. Not at all was He exulting over the sins of us, but sustaining

οὐδὲ τῷ τότε τῆς ἀδικίας καιρῷ συνευδοκῶν, ἀλλὰ τὸν νῦν τῆς δικαιοσύνης
neither in the then of the wickedness season approving, but the now of the righteousness

δημιουργῶν, ἵνα ἐν τῷ τότε χρόνῳ ἐλεγχθέντες ἐκ τῶν ἰδίων ἔργων ἀνάξιοι ζωῆς νῦν
fashioning, that in the that time we having been disgraced by of own deeds unworthy of life now

ὑπὸ τῆς τοῦ Θεοῦ χρηστότητος ἀξιωθῶμεν, καὶ τὸ καθ ̓ ἑαυτοὺς
by of the of the God goodness we should be deemed worthy, and the through ourselves

φανερώσαντες ἀδύνατον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ τῇ δυνάμει τοῦ Θεοῦ
having made manifest impossible to enter into the kingdom of the God by the power of the God

δυνατοὶ γενηθῶμεν. Ἐπεὶ δὲ πεπλήρωτο μὲν ἡ ἡμετέρα ἀδικία
we might be capable we might come. When and had been fulfilled indeed the our unrighteousness

καὶ τελείως πεφανέρωτο, ὅτι ὁ μισθὸς αὐτῆς κόλασις καὶ θάνατος προσεδοκᾶτο, ἦλθε
and completely manifest, that the reward of it punishment and death was expected, came

δὲ ὁ καιρός, ὃν Θεὸς προέθετο λοιπὸν φανερῶσαι τὴν ἑαυτοῦ χρηστότητα καὶ δύναμιν
but the season, which God set forth hereafter to display the of Himself goodness and power

(ὢ τῆς ὑπερβαλλούσης φιλανθρωπίας καὶ ἀγάπης τοῦ Θεοῦ), οὐκ ἐμίσησεν ἡμᾶς οὐδὲ
(O of the surpassing benevolence and love of the God), not hated us neither

ἀπώσατο οὐδὲ ἐμνησικάκησεν, ἀλλὰ ἐμακροθύμησεν, ἠνέσχετο, ἐλεῶν αὐτὸς τὰς
drives away nor bears malice, but forbearing, remaining constant, out of mercy He the

ἡμετέρας ἁμαρτίας ἀνεδέξατο, αὐτὸς τὸν ἴδιον Υἱὸν ἀπέδοτο λύτρον ὑπὲρ ἡμῶν, τὸν
our sins He took up, He self the own Son gave up for ransom for us, the

ἅγιον ὑπέρ ἀνόμων, τὸν ἄκακον ὑπὲρ τῶν κακῶν, τὸν δίκαιον ὑπὲρ τῶν ἀδίκων, τὸν
Holy One for lawless, the Innocent One for of the wicked, the Righteous for of the unrighteous, the

ἄφθαρτον ὑπὲρ τῶν φθαρτῶν, τὸν ἀθάνατον ὑπὲρ τῶν θνητῶν. Τί γὰρ ἄλλο τὰς
Incorruptible for of the corruptible, the Immortal for of the mortal. What for other the

ἁμαρτίας ἡμῶν ἠδυνήθη καλύψαι ἢ ἐκείνου δικαιοσύνη; Ἐν τίνι δικαιωθῆναι
sins of us could to cover except of that One righteousness? In whom to be made righteous

δυνατὸν τοὺς ἀνόμους ἡμᾶς καὶ ἀσεβεῖς ἢ ἐν μόνῳ τῷ Υἱῷ τοῦ Θεοῦ; Ὢ τῆς γλυκείας
able the lawless us and impious except only in the Son of the God? O of the sweet

ἀνταλλαγῆς, ὢ τῆς ἀνεξιχνιάστου δημιουργίας, ὢ τῶν ἀπροσδοκήτων εὐεργεσιῶν· ἵναex
change, O of the inscrutable creating, O of the unexpected benefits; that

ἀνομία μὲν πολλῶν ἐν δικαίῳ Ἑνὶ κρυβῇ, δικαιοσύνη δὲ Ἑνὸς πολλοὺς ἀνόμους
lawlessness indeed of many in righteous One hidden, justifies and One many lawless

δικαιώσῃ. Ἐλέγξας οὖν ἐν μὲν τῷ πρόσθεν χρόνῳ τὸ ἀδύνατον τῆς ἡμετέρας φύσεως
should set right. Having proved the in indeed former time the inability of the our nature

εἰς τὸ τυχεῖν ζωῆς, νῦν δὲ τὸν Σωτῆρα δείξας δυνατὸν σῴζειν καὶ τὰ ἀδύνατα, ἐξ
to the to attain life, now but the Saviour having showed power to save also the powerless, from

ἀμφοτέρων ἐβουλήθη πιστεύειν ἡμᾶς τῇ χρηστότητι αὐτοῦ, αὐτὸν ἡγεῖσθαι Τροφέα,
of both it was willed to believe us in the goodness of Him, Him to regard as Nurse,

Πατέρα, Διδάσκαλον, Σύμβουλον, Ἰατρόν, Νοῦν, Φῶς, Τιμήν, Δόξαν, Ἰσχύν, Ζωήν,
Father, Teacher, Counsellor, Healer, Mind, Light, Honour, Glory, Strength, Life,

περὶ ἐνδύσεως καὶ τροφῆς μὴ μεριμνᾶν.
concerning of clothing and of food not caring.

Interlinear Chapter 10

Ταύτην καὶ σὺ τὴν πίστιν ἐὰν ποθήσῃς, καὶ λάβῃς πρῶτον μὲν ἐπίγνωσιν
These things also you the faith if you should desire, and you should receive first indeed knowledge

Πατρός.Ὁ γὰρ Θεὸς τοὺς ἀνθρώπους ἠγάπησε, δι ̓ οὓς ἐποίησε τὸν κόσμον, οἷς
of Father. The for God the mankind loved, for whom he made the world, to whom

ὑπέταξε πάντα τὰ ἐν τῇ γῇ, οἷς λόγον ἔδωκεν, οἷς νοῦν, οἷς μόνοις
He subjected all the things in the earth, to whom reason He gave, to whom mind, to whom alone

ἄνω πρὸς αὐτὸν ὁρᾶν ἐπέτρεψεν, οὓς ἐκ τῆς ἰδίας εἰκόνος ἔπλασε, πρὸς οὓς
upward unto Him to look He entrusted, whom out of the own image He moulded, unto whom

ἀπέστειλε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ, οἷς τὴν ἐν οὐρανῷ βασιλείαν ἐπηγγείλατο,
He sent the Son of Him the only-begotten, to whom the in heaven kingdom He promised,

καὶ δώσει τοῖς ἀγαπήσασιν αὐτόν. Ἐπιγνοὺς δὲ τίνος οἴει πληρωθήσεσθαι χαρᾶς;

and will give to the having loved Him. Knowledge and some you suppose to be filled with joy?

Ἤ πῶς ἀγαπήσεις τὸν οὕτως προαγαπήσαντά σὲ; Ἀγαπήσας δὲ μιμητὴς ἔσῃ αὐτοῦ
Or how you will love the One thus first loved you? In loving but an imitator you will be of Him

τῆς χρηστότητος. Καὶ μὴ θαυμάσῃς, εἰ δύναται μιμητὴς ἄνθρωπος γενέσθαι Θεοῦ
of the goodness. And not let you marvel, that it is possible an imitator a man to become of God

δύναται θέλοντος αὐτοῦ. Οὐ γὰρ τὸ καταδυναστεύειν τῶν πλησίον οὐδὲ τὸ πλέον
he can wishing of him. Not for the to dominate the neighbours neither the more

ἔχειν βούλεσθαι τῶν ἀσθενεστέρων οὐδὲ τὸ πλουτεῖν καὶ βιάζεσθαι τοὺς ὑποδεεστέρους
to have to wish of the being weak nor the to be wealthy and to compel the inferior

εὐδαιμονεῖν ἐστιν, οὐδὲ ἐν τούτοις δύναταί τις μιμήσασθαι Θεόν, ἀλλὰ ταῦτα ἐκτὸς
to be happy it is, not in these ways possible anyone to imitate God, but these things outside

τῆς ἐκείνου μεγαλειότητος. Ἀλλ ̓ ὅστις τὸ τοῦ πλησίον ἀναδέχεται βάρος, ὃς ἐν ᾧ
of the of that One majesty. But whosoever the of the neighbour takes up burden, whom in which

κρείσσων ἐστὶν ἕτερον τὸν ἐλαττούμενον εὐεργετεῖν ἐθέλει, ὃς ἃ παρὰ τοῦ Θεοῦ λαβὼν
stronger he is another the being weaker to do good is willing, which by of the God receiving

ἔχει, ταῦτα τοῖς ἐπιδεομένοις χορηγῶν θεὸς γίνεται τῶν λαμβανόντων, οὗτος
he has, these things to the needy defraying costs a god he becomes of the receiving, this one

μιμητής ἐστι Θεοῦ. Τότε θεάσῃ τυγχάνων ἐπὶ γῆς, ὅτι Θεὸς ἐν οὐρανοῖς
an imitator is of God. Then your insight happens to be upon earth that God in heaven

πολιτεύεται, τότε μυστήρια Θεοῦ λαλεῖν ἄρξῃ, τότε τοὺς κολαζομένους ἐπὶ τῷ μὴ
governs, then mysteries of God to speak you will begin, then the being punished over the not

θέλειν ἀρνήσασθαι Θεὸν καὶ ἀγαπήσεις καὶ θαυμάσεις· τότε τῆς ἀπάτης τοῦ κόσμου
to be willing to deny God and you will love and will marvel; then of the deceit of the world

καὶ τῆς πλάνης καταγνώσῃ, ὅταν τὸ ἀληθῶς ἐν οὐρανῷ ζῆν ἐπιγνῷς, ὅταν
and of the error you will condemn, whenever the true in heaven life you should witness, whenever

τοῦ δοκοῦντος ἐνθάδε θανάτου καταφρονήσῃς, ὅταν τὸν ὄντως θάνατον φοβηθῇς, ὃς
of the seeming now death you should look down upon, whenever the real death you fear, which

φυλάσσεται τοῖς κατακριθησομένοις εἰς τὸ πῦρ τὸ αἰώνιον, ὃ τοὺς παραδοθέντας αὐτῷ
is kept for the having been condemn to the fire the eternal, which the having been given to it

μέχρι τέλους κολάσει. Τότε τοὺς ὑπομένοντας ὑπὲρ δικαιοσύνης θαυμάσεις τὸ
until end will punish. Then the enduring for sake of righteousness you will marvel at the

πῦρ τὸ πρόσκαιρον καὶ μακαρίσεις, ὅταν ἐκεῖνο τὸ πῦρ
fire the temporary and you will count them blessed, whenever that other the fire

ἐπιγνῷς.
you should witness.

Interlinear Chapter 11

Οὐ ξένα ὁμιλῶ οὐδὲ παραλόγως ζητῶ, ἀλλὰ Ἀποστόλων γενόμενος
Nothing strange in my company neither contrariness I seek, but of an Apostle having been

μαθητὴς γίνομαι διδάσκαλος ἐθνῶν· τὰ παραδοθέντα ἀξίως
a disciple I am become a teacher of heathen; the things having been handed over worthily

ὑπηρετῶ γινομένοις ἀληθείας μαθηταῖς. Τίς γὰρ ὀρθῶς διδαχθεὶς καὶ Λόγῳ I do service becoming of truth disciples. Anyone for correctly having been instructed and Word

προσφιλὴς γενηθεὶς οὐκ ἐπιζητεῖ σαφῶς μαθεῖν τὰ διὰ Λόγου
to love having been drawn not he seeks after openly to learn the things by of Word

δειχθέντα φανερῶς μαθηταῖς, οἷς ἐφανέρωσεν ὁ Λόγος φανείς,
having been shown clearly to disciples, to whom manifested the Word having appeared,

παῤῥησίᾳ λαλῶν, ὐπὸ ἀπίστων μὴ νοούμενος, μαθηταῖς δὲ διηγούμενος, οἳ
boldly speaking, by unbelieving not being perceived, to disciples but described in detail, who

πιστοὶ λογισθέντες ὑπ ̓ αὐτοῦ ἔγνωσαν Πατρὸς μυστήρια; Οὗ χάριν ἀπέστειλε Λόγον,
faithful were regarded by of Him came to know of Father mysteries? By His grace sent Word,

ἵνα κόσμῳ φανῇ, ὃς ὑπὸ λαοῦ ἀτιμασθείς, διὰ Ἀποστόλων
that to world He might be revealed, whom by people1 having been dishonoured, by of Apostles

κηρυχθείς, ὑπὸ ἐθνῶν ἐπιστεύθη. Οὗτος ὁ ἀπ ̓ ἀρχῆς, ὁ καινὸς
having been proclaimed, by of heathen was believed. This One He from of age, the newly

φανεὶς καὶ παλαιὸς εὑρεθεὶς καὶ πάντοτε Νέος ἐν ἁγίων καρδίαις
having been shown and in antiquity having been found and always a Son in holy hearts

γεννώμενος. Οὗτος ὁ ἀεί, ὁ σήμερον Υἱὸς λογισθείς, δι ̓ οὗ πλουτίζεται
being born. This One the eternal, the today Son having been counted, through whom is enriched

ἡ Ἐκκλησία καὶ χάρις ἁπλουμένη ἐν ἁγίοις πληθύνεται, παρέχουσα νοῦν, φανεροῦσα
the Church and grace is unfolded among saints and multiplied, supplying understanding, manifests

μυστήρια, διαγγέλλουσα καιρούς, χαίρουσα ἐπὶ πιστοῖς, ἐπιζητοῦσι δωρουμένη, οἷς
mysteries, announcing seasons, rejoicing over faithful, seeking after being given, that is

ὅρκια πίστεως οὐ θραύεται οὐδὲ ὅρια Πατέρων παρορίζεται. Εἶτα φόβος Νόμου ᾄδεται, pledges of faith not broken neither limits of Fathers transgressed. Then fear of Law is sung,

καὶ Προφητῶν χάρις γινώσκεται, καὶ Εὐαγγελίων πίστις ἵδρυται, καὶ Ἀποστόλων
and of Prophets grace is discerned, and of Good News faith has been established, and of Apostles

παράδοσις φυλάσσεται, καὶ Ἐκκλησίας χάρις σκιρτᾷ. Ἣν χάριν μὴ λυπῶν ἐπιγνώσῃ,
tradition is guarded, and of Church grace leaps. In which grace not grieved you will understand

ἃ Λόγος ὁμιλεῖ δι ̓ ὧν βούλεται, ὅτε θέλει. Ὅσα γὰρ θελήματι τοῦ
what Word instructs through whom He wishes, when He wishes. All things for by will of the

κελεύοντος λόγου ἐκινήθημεν ἐξειπεῖν μετὰ πόνου, ἐξ ἀγάπης τῶν
being moved of speech we were set off to tell out with distress, out of love of the things

ἀποκαλυφθέντων ἡμῖν γινόμεθα ὑμῖν κοινωνοί.
having been revealed to us become us sharers.

Interlinear Chapter 12

Οἷς ἐντυχόντες καὶ ἀκούσαντες μετὰ σπουδῆς εἴσεσθε, ὅσα παρέχει ὁ Θεὸς
These having met with and having heard with zeal you will know, how much provide the God

τοῖς ἀγαπῶσιν ὀρθῶς, οἱ γενόμενοι Παράδεισος τρυφῆς, πάγκαρπον ξύλον εὐθαλοῦν
to the loving rightly, the having become a Paradise of delight, rich in every fruit a tree fertile

ἀνατείλαντες ἐν ἑαυτοῖς, ποικίλοις καρποῖς κεκοσμημένοι. Ἐν γὰρ τούτῳ τῷ χωρίῳ
raising up in themselves, various with fruits having been adorned. In for this the garden

ξύλον γνώσεως καὶ ξύλον ζωῆς πεφύτευται· ἀλλ ̓ οὐ τὸ τῆς γνώσεως ἀναιρεῖ, ἀλλ ̓ a tree of knowledge and a tree of life have been planted; but not the of the knowledge destroys, but

ἡ παρακοὴ ἀναιρεῖ. Οὐδὲ γὰρ ἄσημα τὰ γεγραμμένα, ὡς Θεὸς ἀπ ̓
the disobedience kills. Neither for without mark the things having been written, that God from

ἀρχῆς ξύλον γνώσεως καὶ ξύλον ζωῆς ἐν μέσῳ Παραδείσου ἐφύτευσε, διὰ γνώσεως

beginning a tree of knowledge and a tree of life in midst of Paradise     planted, through knowledge

ζωὴν ἐπιδιεκνύς· ᾗ μὴ καθαρῶς χρησάμενοι οἱ ἀπ ̓ ἀρχῆς πλάνῃ τοῦ ὄφεως
life He showed; which not purely having used the from of beginning by deceit of the serpent

γεγύμνωνται. Οὐδὲ γὰρ ζωὴ ἄνευ γνώσεως οὐδὲ γνῶσις ἀσφαλὴς ἄνευ ζωῆς ἀληθοῦς·
to be deprived. Neither for life without knowledge nor knowledge firm without life true;

διὸ πλησίον ἑκάτερον πεφύτευται. Ἣν δύναμιν ἐνιδὼν ὁ Ἀπόστολος τήν τε
wherefore close by each one has been planted. Which power having seen the Apostle the both

ἄνευ ἀληθείας προστάγματος εἰς ζωὴν ἀσκουμένην γνῶσιν μεμφόμενος λέγει,
without truth of command into life being exercised knowledge blaming he says,

Ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ. Ὁ γὰρ νομίζων εἰδέναι τι ἄνευ
The knowledge puffs up, the but love builds up.2 The for considering to have known both without

γνώσεως ἀληθοῦς καὶ μαρτυρουμένης ὑπὸ τῆς ζωῆς οὐκ ἔγνω, ὑπὸ τοῦ ὄφεως πλανᾶται,
knowledge true and witnessed to by of the life not he knows, by of the serpent is deceived,

μὴ ἀγαπήσας τὸ ζῆν. Ὁ δὲ μετὰ φόβου ἐπιγνοὺς καὶ ζωὴν ἐπιζητῶν ἐπ ̓ ἐλπίδι φυτεύει,
not loving the life. He but with fear having observed and of life seeking upon hope plants,

καρπὸν προσδοκῶν. Ἤτω σοὶ καρδία γνῶσις, ζωὴ δὲ λόγος ἀληθής, χωρούμενος.
fruit expects. Let it be to you heart knowledge, life and word true, holding.

Οὗ ξύλον φέρων καὶ καρπὸν αἱρῶν τρυγήσεις ἀεὶ τὰ παρὰ Θεῷ ποθούμενα, ὧν ὄφις
Of which tree bearing also fruit picking harvest always the things by God desiring, which serpent

οὐχ ἅπτεται οὐδὲ πλάνη συγχρωτίζεται· οὐδὲ Εὔα φθείρεται, ἀλλὰ Παρθένος πιστεύεται·
not touches neither deceit contaminates; nor Eve ruined, but a Virgin is trusted;

καὶ σωτήριον δείκνυται, καὶ Ἀπόστολοι συνετίζονται, καὶ τὸ Κυρίου Πάσχα
and salvation brought to light, and Apostles given understanding, and the of Lord Passover

προέρχεται, καὶ καιροὶ συνάγονται καὶ μετὰ κόσμου ἁρμόζονται, καὶ διδάσκων
advanced, and seasons are brought together and with of world are harmonised, and teaching

ἁγίους ὁ Λόγος εὐφαίνεται, δι ̓ οὗ Πατὴρ δοξάζεται· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.
saints the Word rejoices, through whom Father is glorified; to Him glory into the ages. Amen