211 St. Epiph. Haeres. xxx. § 13. Τοῦ λαοῦ βαπτισθέντοσ, ἦλθε καὶ Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. Καί ὡς ἀνῆλθεν ἀπὸ τοῦ ὕδατος, ἠνοίχησαν οἱ οὐρανοὶ, καὶ εἴδε τὸ πνεῦμα τοῦ Θεοῦ τὸ ἅγιον εἶδει ἐν περιστερὰς κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. Καὶ φωνὴ ἐγένετο ἐκ τοῦ οὐρανοῦ, λέγουσα: Σύ μου εἴ ὁ ἀγαπητὸς, ἔν σοὶ ηὐδόκησα. Καὶ πάλιν; Ἐγω σήμερον γεγέννηκα σε. Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα. Ὂ ἰδὼν ὁ Ἰωάννης λέγει αὐτῷ: Σύ τίς εἵ, κύριε? Καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν: Οὗτος ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς, ἐφ᾽ ὂν ηὐδόκησα. Καὶ τότε ὁ Ἰωάννης προσπεσὼν αὐτῷ ἔλεγε: Δέομαι σου, κύριε, σύ με βάπτισον. Ὁ δὲ ἐκώλυεν αὐτῷ, λέγων: Ἄφες, ὅτι οὔτως ἐστι πρέπον πληρωθῆναι πάντα. 212 I put them in apposition: _Justin._ Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88. _Epiphan._ Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. xxx. § 13. _Justin._ Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum Tryph. § 88 and 103. _Epiphan._ Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13. 213 Heb. i. 5, v. 5. 214 John i. 29‐34. 215 “Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, inventus est sermo peccati.”—Contr. Pelag. iii. 2. 216 1 Cor. xv. 7. 217 “Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentem a dormientibus.—Rursusque post paululum: Afferte, ait Dominus, mensam et panem. Statimque additur:—Tulit panem et benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, comede panem tuum, quia resurrexit Filius hominis a dormientibus.”—Hieron. De viris illustribus, c. 2. 218 Euseb. H. E. lib. ii. c. 23. 219 Acts xxiii. 14. 220 Hist. Eccl. Francorum, i. 21. 221 The “History of the Apostles” purports to have been written by Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was translated into Greek, and thence, it was pretended, into Latin by Julius Africanus. That it was rendered from Greek has been questioned by critics. As we have it, it belongs to the ninth century; but the publication of Syriac versions of the legends on which the book of Abdias was founded, Syriac versions of the fourth century, which were really translated from the Greek, show that some Greek originals must have existed at an early age which are now lost.