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Headword: Iêsous ho Christos kai theos hêmôn
Adler number: iota,229
Translated headword: Jesus the Christ and our God
Vetting Status: high
[Note] that in the time of the most pious emperor Justinian[1] there was a certain man, leader of the Jews -- Theodosius was his name –- who was well known to most of the Christians and to the aforementioned faithful emperor himself. At that time there was a certain Christian man -– Philip was his name -– a silver merchant by trade. This man being well acquainted with Theodosius and maintaining a genuine [friendship] with him, counseled him and advised him to become a Christian. So on one day the aforesaid Philip said something like this to the aforesaid Theodosius: "Why ever, as you are a wise man and accurately understand what the Law and the Prophets have proclaimed in advance about the Lord Christ, do you not believe in him and become a Christian? For I am convinced about you, that it is not because you are ignorant of what the god-inspired Scriptures have foretold concerning the coming of our common master Christ that you decline to become a Christian. Make haste therefore to save your soul, believing in our Savior and Lord Jesus Christ, lest by remaining in your unbelief you make yourself subject to eternal judgment." When he heard these things which the Christian said to him, the Jew acknowledged him and thanked him in words and gave him this answer: "I acknowledge your godly love, that being zealous for the salvation of my soul you strive in urging me to become a Christian. Therefore, as before God who understands and observes the secrets of hearts, I will speak with you without deceit and without hypocrisy and with all truth. I am fully assured that the Christ came who was proclaimed in advance by the Law and the Prophets, the one who is worshipped by you Christians, and I confess it willingly, as to my genuine friend, you who are always eager for my benefit. But being governed by human reckoning I do not become a Christian and in this respect I condemn myself. For as it is, being a Jew I am the leader of the Jews and obtain great honor and many gifts and all the necessities for this life. I suspect that even if I become the patriarch of the catholic church or receive greater and more prominent authority from you [Christians], I will not be found worthy of such great service. Therefore, so that I may not lose those things which seem pleasurable in this life, I disregard the life to come, and I am wrong to do this. But so that I may prove my words true to you my beloved friend, I entrust a mystery to you which has been hidden by us Hebrews, from which we understand with certainty that the Christ who is worshipped by you Christians is the very one who was proclaimed in advance by the Law and the Prophets -– not only from those very prophecies, but also from the mystery which has been recorded and hidden by us. And this is the story of this mystery. In ancient times, when Jerusalem was newly founded, it was customary among the Jews to appoint priests in the Temple equal in number to our scriptures, which happen to be twenty-two; whence we number the inspired biblical books as twenty-two.[2] So a codex was stored in the Temple, in which was written the name of each of the 22 priests and the name of his father and his mother. So when one of the priests died, the rest assembled in the Temple and by a common vote appointed another priest in the place of the one who had died, completing the number of the 22 priests. And it was recorded in the codex that on this day such-and-such a priest died, the son of this man and this woman, and in his place so-and-so was elected. So as this custom prevailed among the nation of the Jews, it happened in the days when Jesus was living in Judaea that one of the 22 priests died before Jesus began to make himself known and to teach men to believe in him. So the remaining priests assembled in order to make another priest in the place of the priest who had died. As each proposed the one who seemed to him worthy of becoming [a priest], the others rejected him as being deficient in virtue, from which a priest ought to be established. For if he was wise, and good in character and way of life, but happened to be ignorant of the Law and the Prophets, he was judged unsuitable for the priesthood. Thus when many priests had come to the vote and all had been rejected, one priest rose and stood in the midst of them and said to the others, 'Look, many have been named by you and have been found unfit for the priesthood. Accept me also, therefore, as I speak about one man who ought to be elected in the place of the priest who has died. For I suspect that none of you will be displeased with the nomination which comes from me.' When the other priests bade him, he said, 'In the place of the priest who has died I want Jesus, the son of Joseph the carpenter, to become priest. He is young in years, but he is adorned in speech, in manner of life, and in good character; and I suspect that no man ever has been seen in speech or in manner of life or in character such as this man is. And I suppose that this is known to all of you who live in Jerusalem and undeniable.' Hearing this speech, the other priests accepted the man and ratified the election, saying that Jesus was suitable for the priesthood beyond any other man. But some said about him that he was not from the tribe of Levi, but from the tribe of Judah. And thinking that he was the son of Joseph (for so he was named among the Jews), everyone bore witness that Joseph was from the tribe of Judah, not from the tribe of Levi. And for this reason, because they thought he was not of the Levitical tribe, they tried to prevent him from becoming priest. But the priest who had named him answered them and said that his lineage was mixed; for long ago in the ancient generations a mixing of the two tribes had occurred and from that the lineage of Joseph had descended. Hearing this the other priests acceded to the election, and by a common agreement all the assembled priests agreed to appoint Jesus as priest in place of the priest who had died. As it was customary to record in the codex not only the name of the man who was becoming priest but also [the names] of his father and mother, some said that they ought first to call his parents and learn their names from them, and to receive a statement from them, whether the man who was elected to the priesthood was their son. And all agreed to this. He who had nominated Jesus to become priest said that Joseph the father of Jesus had died, and only his mother still lived. So all agreed to bring his mother into the council and learn from her whether she happened to be the mother of Jesus and if she herself had given birth to him, and to hear the name of her husband, from whom she had borne Jesus. As this was agreeable to all, they summoned the mother of Jesus and said to her, 'Since so-and-so the priest has died, the son of such a man and such a woman, and we wish in his place to make your son Jesus [priest], and it is the custom to record the name of the father and the mother: tell us, if Jesus is your son, and if you gave birth to him.' And when Mary heard this she replied, saying to the priests, 'I confess that Jesus is my son, for I bore him, and those [men] who have been found and those women who have been found will bear witness that I bore him. But that he does not have a father on earth, accept assurance from me as you wish. For as I was a virgin and living in Galilee, an angel of God, when I was awake and not sleeping, entering the house where I was, proclaimed the good news to me that I would bear a son from the Holy Spirit. He bade me call his name Jesus. So, you see, being a virgin, after I saw this vision I conceived and bore Jesus, remaining a virgin until this day even after I gave birth.' Hearing this the priests ordered trustworthy midwives to come and instructed them to investigate whether Mary was still truly a virgin. Obtaining evidence from the facts they confirmed the assurance that she was a virgin. Those who had been present and observed her giving birth also came and bore witness that Jesus was her son. The priests, amazed at what was said by Mary and those who bore witness concerning her childbirth, answered and said to Mary, 'Tell us frankly, so that we may hear it from your mouth, of what father and mother is he the son, so that we may record him so; for whatever parents you say we will record and no others.' She answered and said, 'In truth I bore him, not knowing a father on earth for him; but I heard from the angel the he was the son of God. So he is the son of me, the woman called Mary, and the son of God, and I have not married and am a virgin.' Hearing this, the priests brought the codex and wrote thus: 'On this day the priest so-and-so died, the son of such a father and such a mother, and by the common vote of all of us Jesus became priest, the son of the living God and Mary the virgin.' And this codex was saved from the Temple by the care of those who held first place among the Jews at the time of the capture of the Temple and of Jerusalem, and is stored at Tiberias. And this mystery is known to very few trustworthy men of our nation. Therefore it was revealed also to me as a leader and teacher of our nation. For not only from the Law and the Prophets are we fully assured that the Christ worshiped by you Christians is the very son of the living God, who came to earth for the salvation of the world, but also from the record which is preserved to this day and is stored at Tiberias." When the Christian heard what was said to him by the Jew, moved by holy zeal he said to the Jew, "Straightway and at once I am bringing to the faithful and pious emperor what you have said, so that he may send to Tiberias and reveal the codex which you describe, to refute the unbelief of the Jews." But the Jew said to the Christian, "Why do you wish to bring judgment on your own soul and bring it to the emperor without attaining what you desire? For if some such thing should happen, a great war is going to take place, and slaughter will follow. And then, if they see themselves being subdued, they will set fire to the place in which the codex is stored; and our efforts will be in vain when what we strive for does not succeed, as we merely become agents of the shedding of blood. I have made this known to you my dearly beloved, as to a genuine friend, in order to prove to you that it is not out of ignorance that I reject Christianity, but out of empty opinion." When the Christian heard this from the Jew, believing that what he said was true, he did not make this discourse known to the faithful emperor Justinian, lest moved by holy zeal that great and faithful emperor should cause shedding of blood to occur, and then not even what he desired would have succeeded; but to many of his acquaintances and friends he made this discourse evident. When we had learned this from those who heard it from the aforementioned silver-merchant Philip, we gave it not a little attention, wishing to know whether indeed the Jew had spoken these words truly about this record. So we found Josephus, the historian of the capture of Jerusalem[3] (of whom Eusebius the [spiritual son] of Pamphilus[4] makes much mention in his Ecclesiastical History), saying openly in his memoirs of his captivity that Jesus served in the holy place with the priests. When we found this told by Josephus, a man of ancient times who lived not long after the apostles, we sought to find also from the inspired Scriptures the confirmation of such a discourse. So we found in the Gospel according to Luke that Jesus went into the synagogue of the Jews and the Book was given to him and he read the prophet Isaiah saying, "The spirit of the Lord is upon me; for this cause he anointed me, he sent me to preach good news to the poor."[5] We judge by analogy that if Christ Jesus did not have some liturgical rank among the Jews the Book would not have been given to him to read in the hearing of the people. For among us Christians in the Church no one is permitted to read the books of the inspired Scriptures to the people unless he is enrolled in the clergy. Both from what Josephus wrote and from what the evangelist Luke recounted we know that when Theodosius the Jew told the aforesaid tale to the above-mentioned Philip the silver-merchant, he did not invent this, but truly as to a genuine friend he entrusted the mystery which had been hidden by the Jews.
But Chrysostom does not at all accept this priesthood attributed to Christ.[6]
Greek Original:
Iêsous ho Christos kai theos hêmôn: hoti en tois chronois tou eusebestatou basileôs Ioustinianou gegonen anthrôpos tis, archêgos tôn Ioudaiôn, Theodosios onoma autôi, hos pleistois tôn Christianôn gnôstos hupêrche kai autôi tôi mnêmoneuthenti pistôi basilei. kata de tous chronous ekeinous ên tis anthrôpos Christianos [Philippos onoma autôi] tên methodon arguropratês. houtos gnôstôs echôn ta pros ton Theodosion kai pollên pros auton sôizôn tên gnêsiotêta proetrepeto auton kai enouthetei genesthai Christianon. en miai oun tôn hêmerôn ho prolechtheis Philippos pros ton lechthenta Theodosion toiauta tina elege: ti dê pote sophos anêr huparchôn kai akribôs epistamenos ta tou nomou kai tôn prophêtôn prokekêrugmena tou despotou Christou ou pisteueis autôi kai ginêi Christianos; pepeismai gar peri sou, hoti ouk agnoôn ta tôn theopneustôn graphôn prolechthenta peri tês peri tou koinou hêmôn despotou Christou parousias paraitêi tou genesthai Christianos. speuson oun sôsai tên seautou psuchên, pisteuôn eis ton sôtêra kai kurion hêmôn Iêsoun Christon, hina mê epimenôn têi apistiai kriseôs aiôniou hupeuthunon seauton katastêsêis. tauta akousas ho Ioudaios para tou Christianou legomena pros auton apedexato auton eucharistias te autôi tas dia logôn prosêgage kai toiauta pros auton apekrinato: apodechomai tên kata theon sou agapên, hoti ta huper tês sôtêrias tês emês psuchês spoudazôn agônizêi Christianon me genesthai protrepomenos. dio hôs epi tou theou tou ta krupta tôn kardiôn epistamenou kai theôrountos adolôs kai anupokritôs kai meta pasês alêtheias tous pros se logous poiêsomai. hoti men oun paragegonen ho hupo tou nomou kai tôn prophêtôn prokekêrugmenos Christos, ho huph' humôn tôn Christianôn proskunoumenos, peplêrophorêmai kai homologô tetharrêkôs, hôs pros gnêsion mou philon, hôs kai ta pros euergesian moi aei spoudazonta: alla anthrôpinôi logismôi kratoumenos ou ginomai Christianos kai en toutois kataginôskô heautou. nun gar Ioudaios huparchôn archêgos eimi tôn Ioudaiôn kai timês pollês kai dôrôn pollôn kai pantôn tôn pros tên zôên tautên epitêdeiôn en apolausei tunchanôn. hupolambanô de, hoti oude ei patriarchês tês katholikês ekklêsias genômai ê archas meizonas kai huperochas lambanô par' humôn, tosautês therapeias axiôthêsomai. hina oun mê tôn dokountôn terpnôn einai en tôi biôi toutôi ekpesô, kataphronô tês mellousês zôês kakôs touto poiôn. hina de tous logous mou alêtheis têi sêi agapêi parastêsô, tharrô soi mustêrion, ho esti par' hêmin tois Hebraiois apokekrummenon, ex hou akribôs epistametha, hoti ho huph' humôn tôn Christianôn proskunoumenos Christos autos estin ho hupo tou nomou kai tôn prophêtôn prokekêrugmenos: ou monon ex autôn tôn progegrammenôn, alla kai ek tou par' hêmin enapographou kai apokekrummenou mustêriou. esti de ho logos tou mustêriou toioutos. kata tous archaious chronous, hênika ho en Hierosolumois neôs ektizeto, sunêtheia ên para tois Ioudaiois, isarithmous tôn par' hêmin grammatôn eikosiduo tunchanontôn hiereis en tôi naôi kathistasthai: hothen kai ta theopneusta biblia eikosiduo aparithmoumetha. kôdix oun apekeito en tôi naôi, en hôi epegrapheto hekastou hiereôs tôn kb# hê prosêgoria kai to onoma tou patros kai tês mêtros. henos oun teleutêsantos tôn hiereôn hoi loipoi sunêrchonto en tôi naôi kai ek koinou psêphismatos kathistôn anti tou teleutêsantos heteron hierea, plêrountes ton arithmon tôn kb# hiereôn. kai epegrapheto en tôi kôdiki, hoti têide têi hêmerai eteleutêsen ho deina hiereus, ho huios toude kai têsde, kai ant' autou proecheiristhê ho deina. toutou oun tou ethous kratountos en tôi ethnei tôn Ioudaiôn, sunebê kata tous chronous ekeinous, kath' hous ho Iêsous en têi Ioudaiai dietribe, teleutêsai hena ek tôn kb# hiereôn, prin arxêtai emphanizein heauton ho Iêsous kai didaskein pisteuein tous anthrôpous eis auton. sunêlthon oun hoi loipoi hiereis epi tôi poiêsai anti tou teleutêsantos hiereôs heteron hierea: kai hekastou proballomenou ton nomizomenon autôi axion tou genesthai hoi loipoi touton hôs ellipôs echonta pros aretên, ex hês opheilei katastênai hiereus, apedokimazon. ei gar sophos ên, êthei te kai biôi chrêstos, en agnoiai de tou nomou kai tôn prophêtôn etunchanen, aprosphoros hierateias ekrineto. houtôs oun pollôn hiereôn psêphisthentôn kai pantôn apodokimasthentôn, heis tis hiereus egertheis estê eis to meson kai legei tois loipois: idou, polloi huph' hêmôn onomasthentes anepitêdeioi heurethêsan pros hierôsunên: dexasthe oun kame legonta peri henos anthrôpou opheilontos procheiristhênai anti tou teleutêsantos hiereôs. hupolambanô gar, hoti oudeis ex humôn aparesthêsetai tôi par' emou genomenôi psêphismati. epitrepsantôn de tôn loipôn hiereôn eipen, hoti boulomai egô genesthai anti tou teleutêsantos hiereôs Iêsoun, ton huion Iôsêph tou tektonos: hostis neos men têi hêlikiai esti, logôi de kai biôi kai êthesi chrêstois kekosmêtai, kai hupolambanô mêdena pote tôn anthrôpôn ophthênai en logôi ê en biôi ê en êthesi toiouton, hôs estin houtos: kai oimai kai humin pasi tois oikousin en Hierousalêm touto gnôston kai anantirrêton huparchein. akousantes de ton logon touton hoi loipoi hiereis apedexanto ton andra kai ebebaiôsanto psêphisma, epitêdeion einai huper panta anthrôpon eis hierôsunên ton Iêsoun eirêkotes. elegon de tines peri autou mê einai ek phulês Leuï, all' ek phulês Iouda tunchanein: tou Iôsêph te huion auton hupolambanontes einai [houtôs gar para Ioudaiois echrêmatizeto], ton Iôsêph ek phulês Iouda, ouk ek phulês Leuï emarturoun pantes. kai toutou heneka, hôs tôi dokein mê onta auton ek phulês Leuïtikês, ekôluon genesthai hierea. ho de touton onomasas hiereus apokritheis pros autous eipe mikton einai to genos autou: palai gar en geneais archaiais epimixia tis gegone tôn duo phulôn kakeithen katagesthai to genos tou Iôsêph. touto oun akousantes hoi loipoi hiereis sunêinesan tôi psêphismati: kai koinêi boulêi pasi tois sunelthousin hiereusin edoxen anti tou teleutêsantos hiereôs ton Iêsoun katastêsai. tês de sunêtheias echousês mê monon to onoma tou ginomenou hiereôs apographênai en tôi kôdiki, alla kai tou patros kai tês mêtros autou, eipon tines autôn opheilein autous prôton kalesai tous goneis autou kai par' autôn mathein ta onomata autôn, labein de kai katathesin autôn, ei huios autôn estin ho pros hierôsunên procheirizomenos: kai êrese touto pasin. ho oun proonomasas ton Iêsoun genesthai hierea elege teteleutêkenai Iôsêph ton patera Iêsou, monên de tên toutou zên mêtera. sunêkan oun hapantes agagein tên mêtera autou eis to sunedrion kai mathein par' autês, ei mêtêr tunchanei tou Iêsou kai ei autê eteken auton, kai to onoma tou andros autês akousai, ex hou eteke ton Iêsoun: kai dê toutou pasin aresantos ekalesan tên mêtera tou Iêsou kai eipon pros autên: epeidêper ho deina ho hiereus eteleutêsen, ho huios toude kai têsde, kai boulometha ant' ekeinou poiêsai ton huion sou Iêsoun, ethos de estin apographesthai to onoma tou patros kai tês mêtros: eipe hêmin, ei ho Iêsous huios sou esti, kai ei su etekes auton. hê de Maria akousasa tauta apekrinato legousa pros tous hiereis: hoti men huios mou estin ho Iêsous, homologô: egô gar egennêsa auton, kai marturousi moi hoi heurethentes kai hai heuretheisai gunaikes tiktousês mou auton: hoti de ouk echei epi tês gês patera, plêrophorian labete par' emou, hôs boulesthe. parthenou gar tunchanousês mou kai en têi Galilaiai diatribousês, angelos theou, egrêgorôsês mou ou katheudousês, eiselthôn en hôi êmên oikêmati, euêngelisato moi ek pneumatos hagiou tekein huion: hou to onoma eneteilato kalesai Iêsoun: parthenos toinun huparchousa, tautên idousa tên optasian sunelabon kai egennêsa ton Iêsoun meinasa parthenos mechri tês sêmeron kai meta to tekein me. tauta akousantes hoi hiereis ekeleusan elthein maias pistas kai epetrepsan autais polupragmonêsai, ei eti alêthôs parthenos estin hê Maria. hai de ek tôn pragmatôn labousai plêrophorian diebebaiôsanto parthenon autên huparchein. paregenonto de kai hai pareuretheisai kai theasamenai autên tiktousan, marturousai hoti huios autês estin ho Iêsous. ekthamboi de genomenoi hoi hiereis epi tois legomenois para tês Marias kai tôn marturêsantôn peri tou tokou autês, apokrithentes eipon têi Mariai: eipe hêmin parrêsiai, hina ek tou stomatos sou akousômen, tinos esti kai tinos huios, hina houtôs apograpsômetha auton: hous gar eipêis hêmin goneas toutous hêmeis kai ouch heterous apograpsometha. hê de apokritheisa eipen, hoti en alêtheiai egô auton egennêsa, patera autou epi gês mê epistamenê, alla para tou angelou êkousa, huion theou einai auton. huios oun emou tês kaloumenês Marias esti kai huios tou theou, kai mê gêmamenê parthenos huparchô. tauta akousantes hoi hiereis êgagon ton kôdika kai hupegrapsan houtôs: têide têi hêmerai eteleutêsen ho hiereus ho deina, ho huios toude kai têsde, kai gegonen ant' autou koinêi psêphôi pantôn hêmôn hiereus Iêsous, ho huios tou theou tou zôntos kai Marias tês parthenou. kai houtos ho kôdix esôthê apo tou naou spoudêi tôn ta prôta pherontôn para tois Ioudaiois kata ton kairon tês halôseôs tou naou kai tôn Hierosolumôn kai apokeitai en Tiberiadi: kai to mustêrion touto oligois panu kai pistois tou ethnous hêmôn egnôstai. dio kai emoi hôs archonti kai didaskalôi tou ethnous tôn Ioudaiôn apekaluphthê. ou monon gar ek tou nomou kai tôn prophêtôn peplêrophorêmetha, hoti ho huph' humôn tôn Christianôn proskunoumenos Christos autos estin ho huios tou theou tou zôntos, ho epi sôtêriai tou kosmou elthôn epi tês gês, alla kai ek tês apographês, hêtis kai sesôstai mechri tês sêmeron kai apokeitai en Tiberiadi. tauta akousas ho Christianos para tou Ioudaiou pros auton lelegmena, tôi theiôi zêlôi kinêtheis elege tôi Ioudaiôi, hoti euthus kai parachrêma anapherô tôi pistôi kai eusebei basilei ta hupo sou legomena, hina pempsêi en Tiberiadi kai phanerôsêi ton kôdika, hon legeis, eis elenchon tês apistias tôn Ioudaiôn. ho de Ioudaios pros ton Christianon elege: ti theleis krima têi heautou psuchêi prosagagein kai anagagein tôi basilei kai mê tuchein tou spoudazomenou; ei gar ti toiouton genêtai, polemos megas mellei sunistasthai, kai phonoi parakolouthêsousi: kai tote, ean idôsin heautous kataponoumenous, emprêsousi ton topon, en hôi apokeitai ho kôdix, kai matên kopiômen tou spoudazomenou hêmin mê katorthoumenou, monon ekchuseôs haimatôn proxenoi genomenoi. tauta gar hôs gnêsiôi philôi phanera pepoiêka têi sêi agapêi, hina pistôsô se, hoti ouk ex agnoias paraitoumai ton Christianismon, all' ek kenês doxês. tauta akousas para tou Ioudaiou ho Christianos kai alêthê einai pisteusas ta legomena par' autou, tôi men pistôi basilei Ioustinianôi ton toiouton logon ouk egnôrisen, hina mê tôi theiôi zêlôi ho pistos ekeinos kai megas basileus kinoumenos ekchusin haimatôn paraskeuasêi genesthai, kai tote mêde tou spoudazomenou katorthôthentos: pollois de tôn gnôrimôn kai philôn ton logon touton epoiêse dêlon: hon hêmeis para tôn akousantôn hupo tou proexonomasthentos Philippou tou arguropratou memathêkotes phrontida ou mikran ethemetha, gnônai boulomenoi, ei ara alêthôs tous logous toutous ho Ioudaios eirêke peri tês toiautês apographês. heuromen oun Iôsêpon, ton sungraphea tês halôseôs Hierosolumôn, hou mnêmên pollên Eusebios ho Pamphilou en têi ekklêsiastikêi autou historiai poieitai, phanerôs legonta en tois tês aichmalôsias autou hupomnêmasin, hoti Iêsous en tôi hierôi meta tôn hiereôn hêgiaze. touto oun heurontes legonta ton Iôsêpon, andra archaion onta kai ou meta polun chronon tôn apostolôn genomenon, ezêtêsamen heurein kai ek tôn theopneustôn graphôn ton toiouton logon bebaioumenon. heuromen oun en tôi kata Loukan euangeliôi, hoti eisêlthen ho Iêsous en têi sunagôgêi tôn Ioudaiôn kai edothê autôi biblion kai anegnô Êsaïan ton prophêtên legonta: pneuma kuriou ep' eme: hou heineken echrise me, euangelisasthai ptôchois apestalke me. anelogisametha de, hoti ei mê taxin tina leitourgikên para tois Ioudaiois eichen ho Christos Iêsous, ouk an en têi sunagôgêi edothê autôi biblion anagnônai eis akoas tou laou: oude gar par' hêmin tois Christianois ep' ekklêsias exesti tina anagnônai tôi laôi biblous tôn theopneustôn graphôn, ei mê tis en klêrôi katalegêtai. kai ek tôn hupo Iôsêpou graphentôn kai ek tôn hupo tou euangelistou Louka historêthentôn egnômen, hoti Theodosios ho Ioudaios to prolechthen diêgêma eipôn tôi mnêmoneuthenti Philippôi tôi arguropratêi ouk eplasato touto, all' alêthôs hôs gnêsiôi philôi tôi Philippôi to para Ioudaiois apokekrummenon mustêrion etharrêsen. ho de Chrusostomos oud' holôs paradechetai tên hierôsunên tautên epi Christou.
Bibliotheca Hagiographica Graeca ed.3 (1957, reprinted 1986) 3 no.17b (p. 118); cf. Vassiliev, Anecdota Graeco-Byzantina 60 ff.
The Latin translation of this entry made in the 13th century by Robert Grosseteste, Bishop of Lincoln, achieved a wide circulation and was translated into Old French (Berschin p. 250).
[1] See generally iota 446.
[2] Perhaps the number 22 is obtained by counting 5 books of the Law (the Pentateuch) and 17 books of the Prophets.
[3] On Josephus, see iota 503 and iota 504.
[4] On Eusebius, see epsilon 3737.
[5] Luke 4:18, quoting Isaiah 61:1.
[6] An added note, lacking in some mss.
Berschin, Walter. Greek Letters and the Latin Middle Ages: from Jerome to Nicholas of Cusa. Trans. Jerold C. Frakes. Rev. and expanded ed. Washington, D.C.: Catholic University of America Press, 1988
Keywords: biography; Christianity; chronology; economics; ethics; gender and sexuality; geography; historiography; military affairs; religion; trade and manufacture; women
Translated by: Catharine Roth on 25 March 2006@21:23:48.
Vetted by:
David Whitehead (added what is now n.1, and more keywords; cosmetics) on 26 March 2006@05:34:43.
Catharine Roth (tweaked reference, added note) on 29 April 2008@15:49:45.
David Whitehead (more keywords; cosmetics) on 10 January 2013@05:33:45.
David Whitehead (tweaked primary note) on 26 April 2016@05:35:44.
Catharine Roth (typo, punctuation) on 7 January 2019@16:26:49.


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