divorced

A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.

But if the priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s meat: but there shall be no stranger eat thereof.

But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.

But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

“I charge you,” said he, “to guard your chastity, and let no thought enter your heart of another man’s wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin. But if you always remember your own wife, you will never sin. For if this thought enter your heart, then you will sin; and if, in like manner, you think other wicked thoughts, you commit sin. For this thought is great sin in a servant of God. But if any one commit this wicked deed, he works death for himself. Attend, therefore, and refrain from this thought; for where purity dwells, there iniquity ought not to enter the heart of a righteous man.” I said to him, “Sir, permit me to ask you a few questions.” “Say on,” said he. And I said to him, “Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?” And he said to me, “As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery.” And I said to him, “What then, sir, is the husband to do, if his wife continue in her vicious practices?” And he said, “The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery.” And I said to him, “What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?” And he said to me, “Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way. Moreover, adultery is committed not only by those who pollute their flesh, but by those who imitate the heathen in their actions. Wherefore if any one persists in such deeds, and repents not, withdraw from him, and cease to live with him, otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such persons repentance can take place. But I do not,” said he, “give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure; for it is He, indeed, who has power over all.”

OF THE RIGHT FAITH AND THE HOLY TRINITY WHICH THE APOSTLES PREACHED TO US IN TRUTH. [vi., 11.] But we, (being) children of God and sons of peace, preach this holy word to those who are obedient in uprightness. We believe in One God, the Maker of the whole creation, the Father of our Lord and Saviour Jesus Christ, whose existence is without cause (), even as we said before, but He is existent at all times without beginning or end. and in Him is light unquenchable, and to Him none can approach. He is not two, nor three, nor is He capable of increase, but He is One alone who abideth for ever. Yet He is not a hidden (Being) who cannot be known, but we have known surely by the Law and the prophets that He is Almighty and the Ruler of the whole creation. He is the One God, the Father of our Lord and Saviour Jesus Christ, who was begotten before the world was created, the only-begotten Son, who is equal with Him, the maker of all hosts and powers and dominions; who was pleased to become man in the latter days, and took flesh of the holy Virgin Mary, without seed of man, and grew up” amongst men, without sin, or trespass, nor was there guile in His mouth; and afterwards He suffered and died without sin in the flesh, and rose from the dead on the third day, and ascended into heaven to the Father, who had sent Him, and sat down on the right hand of power; and He sent to us the Paraclete, the Holy Spirit, who proceedeth from the Father, and hath saved the world; who is co-existent with the Father and the Son. We say then that every creature of God is good and there is nothing (to be) rejected, but that the spirit, the life of the flesh, is pure and holy in all things. We say that marriage is pure, and the begetting of children not unclean, for God made Adam and Eve that man might be multiplied. We understand then that there is in our body a soul which doth not die, nor perish with the body; but we abhor every deed of apostates from the faith, and all divisions, and transgression of the law, for unto us such are unclean. Again, we believe in the. resurrection of the dead, both of the righteous and sinful in the day of judgment, when every man shall be requited according to his works. Moreover, we believe that Christ was in nothing subjected to loss by His incarnation, but that He is God the Word, who became man in truth, and reconciled the race of man with God, and (that He is) the High-priest of the Father. We do not practise circumcision then like the Jews; we know that He hath come who fulfilled the Law and the prophets, for whose coming all the nations hoped, Jesus Christ who sprang from Judah and from the root of Jesse, and whose government is on His shoulder. [vi., 12.] For in those days ungodliness grew strong, and led many astray, whereby the Church was disturbed. Then we gathered together in Jerusalem, we the twelve apostles, and appointed Matthias in the place of Judas Iscariot, even as it is written, “And his office let another take "; and we were assembled together with James our Lord’s brother, the bishop of Jerusalem, and we took counsel with the presbyters to speak to the people words of admonition. For there were some who set forth from Judaea, and went to Antioch to teach the brethren who were in that place, saying, Unless ye be circumcised according to the law of Moses, and walk according to his ordinance, ye shall not be saved; and there arose enmity and strife. Then the brethren who were in Antioch knew that we were gathered together and had enquired concerning this matter, and they sent unto us faithful men, who had knowledge of the holy Scriptures, to search out this thing. And they came to us in Jerusalem to declare unto us all that had happened in Antioch; and there were some who said unto them, Ye must needs be circumcised, and do what is in the ordinances of the Law. But I Peter rose up and said unto the people, Brethren, ye know that God chose the Gentiles who took heed unto the preaching of the Gospel, and believed, to whom God who knoweth the hearts bare witness. And to Cornelius the centurion an angel of the Lord appeared, and bade him send to me that he might hear from my mouth the word of life. And he sent to me to the city of Joppa, and brought me to Caesarea. And before I came unto him, I stood on a lofty place and prayed; and behold I saw the heaven opened, and a great sheet descend to the earth, held by its corners; and‘in it were creeping things and beasts and birds of the heaven. And heard a voice which said, Arise, Peter, kill and eat; and I said, Never hath there entered into my mouth anything defiled, which was not clean. And again a voice came which said, What God hath cleansed, count thou not unclean, and the whole (sheet) was drawn up again into heaven. And while I thought thus, What thing is this that hath appeared unto me the Holy Spirit said unto me, Behold (certain) men are seeking thee; arise and go with them without doubting, for I have sent (them) to thee. These were they whom the centurion had sent. Then I thought in my heart, and believed what the Scripture saith, Whosoever shall call on the name of the Lord shall be saved"; and again it is said, “Let all the ends of the earth remember and turn unto the Lord, and let all the lands of the nations worship before him; for the kingdom is the Lord’s, and he shall judge the nations.”" Moreover, I remembered that which is written concerning the calling of the Gentiles, and [went with them, and entered into the man’s house, and preached the word. And forthwith the Holy Spirit descended upon him and upon all who were with him, even as He had descended upon us; and there was no distinction between us in faith, and in the purification of our hearts. And I perceived that God respecteth not persons, but that all nations that fear God and do righteousness are well-pleasing before Him. Then the faithful rose up and said, How long tempt ye God, and lay on the shoulders of the Gentiles a heavy burden which they cannot bear? But we believe that we shall be saved by grace even as (they). The Lord hath loosed us from the bond of sin, and lightened (and removed) from off us the heavy burden. And when I had said this, all the people kept silence. Then James the brother of our Lord answered and said unto them, Hearken unto what I say unto you: behold Simeon hath before declared how God chose the Gentiles for His inheritance as it is written, “I will come and build the house of David which is in ruins, and I will raise up those that have fallen, that all the Gentiles on whom my name is named may turn to the Lord, saith the Lord.” Wherefore I say unto you, Lay no burden on the Gentiles who have turned to God, but command them to abstain from all (that is) unclean, and not to eat that which dieth of itself, or which hath been sacrificed to (false) gods, and (to abstain from) fornication, (and from) what is not commanded in the law, and is not written in the book of the fathers, Enosh, Enoch and Noah and Melchizedek and Job and others such as they. Then the apostles, and James, the bishop of Jerusalem, and the presbyters of the Church agreed, and chose from amongst us men whom they should send with Barnabas and Paul the tent-maker, both Judas who was called Barsabbas, and Silas, who were chosen from the brethren. Then we wrote and sent (a letter) to the brethren in the churches of Antioch and Syria, saying, Peace be unto you. Because we have heard (that there arc) some who have troubled your souls with words, to whom we gave no (such) commandment, now also we having agreed together have chosen men to send unto you with our brethren Barnabas and Paul, men who have surrendered their lives for Jesus Christ’s sake. And we have sent Judas and Silas that they may inform you (of these things). For the Holy Spirit agreed with us that we should lay no burden (upon you) nor add any other (charge) save this only, that men should abstain from anything sacrificed to (false) gods, and from that which dieth of itself, and from blood, and from fornication; and that what they hate for themselves they should not do to their neighbours. Take heed to these things and peace be to you. (vi., 13.] This letter we sent, (but) we laboured in Jerusalem for many days, desiring to do what was good for us and you (? ). And after a few days we visited the brethren and confirmed them with the word of admonition, and commanded them to keep far from those who blasphemed against the name of the Lord and against Moses. For these are ravening (wolves), and make themselves like unto sheep, and strive against the Lord and Moses and the prophets, (being) false Christs and false prophets and lying apostles who destroy the nations, and bow down themselves to the earth, and think all (manner of) evil, and spoil the holy vineyard. And by reason of these the love of many shall wax cold; but he who patiently endureth to the end, the same shall be saved. And concerning these our Lord commanded us, saying, “ Beware of false prophets who come to you in sheep's clothing, but inwardly are ravening wolves, and from their fruit ye shall know them.” [vi., 14.] And because of this we all have assembled in one place—we are the apostles of our Lord Jesus Christ, Peter and Andrew; James and John, the sons of Zebedee; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus and Simon the Cananean; Thaddaeus and Matthias who was numbered with us and appointed in place of Judas Iscariot; and James the brother of our Lord Jesus Christ, the bishop of Jerusalem and Paul the chosen (vessel) and teacher of the Gentiles—and being gathered together in one place we have sent unto you this holy message.” Ye also, faithful brethren, have believed in Christ, by whom were all things: and now also we say unto you that there is One God Almighty, and there is no other god besides Him; (and) we teach you to worship Him, and adore Him, and to serve Jesus Christ and the Holy Spirit, and to read the Holy Scriptures of the Law and the prophets. Honour your parents, and abstain from all that contendeth against the law; and believe in the resurrection and the day of judgment; and wait in hope for that time. when He shall render to every man according to his works. For the whole creation is from God, and not from Satan; but all evil is from Satan. And in lawful marriage there is no defilement nor loss, but rather it is from God, for in the beginning He created (them) male and female; and for this cause it is said “Let a man leave his father and his mother, and cleave unto his wife, and let them two be one flesh.”! And after a man is married, let him not put away his wife, but for fornication only, for “she is thy spirit and thy flesh, for I created them and not another.” Again, it is said, “What God hath joined together let not man separate.” For he that separateth himself from his wife, dividing the one flesh, hath transgressed the commandment of God. le also that hath married one that is divorced hath defiled his flesh; and he that hath cleaved to an adulteress hath quite transgressed the law. Cut off the adulteress from thy flesh, for she is not thine. Defile ye not then your flesh, for circumcision of the heart in a pure spirit is sufficient for the faithful. ([vi., 15.] Make no repetition of baptism: the first baptism which you have received sufficeth for you, for ye were buried into the death of Christ; (a baptism) which hath not been given to the ungodly and unbelieving, but to holy priests who have bestowed it upon you into the name of the Father and of the Son and of the. Holy Spirit. Receive not baptism at the hands of apostates from the faith. For there is one baptism, and one God, the Father, and our Lord and Saviour Jesus Christ, and the Paraclete, the Holy Spirit: one is the death of Jesus in the flesh; and in like manner let your baptism which ye have received into His death be one. And he that believeth not, and doeth not thus, his portion shall be with the ungodly in their evil doctrine. To those who do thus, God saith, “ Because ye have rejected my doctrine, also will reject you and forsake you, and not make you priests unto me. - And those who are baptized by them are not cleansed, but are unclean, and have no remission of sin. So are they who receive a second baptism, and make the work of Christ a mockery, and despise holy things, and blaspheme against the Holy Spirit, and count unclean His precious blood, and set at naught His sufferings and His testimony. But those who believe not, and are not baptized into the right faith, are transgressors of the law and condemned, for they reproach Him, and give Him not thanks. Our Lord saith, “He that is not born again of water and the Holy Spirit cannot enter into the Kingdom of heaven,” but he that believeth and is baptized shall be saved, and he that believeth not shall be condemned.” And he who saith, Afterwards I will be baptized, and maketh light of baptism, the same shall be condemned and be far from God. Delay not to turn to the Lord for man knoweth not that which shall come upon him. And baptize your children, while they are babes, and feed them with spiritual food, and bring them up with admonition and wisdom, for it is said, “ Suffer the little children (and) forbid them not to come unto me.” [vi., 16.) Behold we have written all this unto you, beloved brethren, that ye may understand wisdom and knowledge, and not receive idle words which the ungodly put forth in our name. Say not, then, We have apostles who will pray for us, but rather see whether their deeds are right. For there are some that do many mighty works, which are full of the poison of death, in the name of Christ, like Simon the Sorcerer and Cleobius, and those with them in every place, who lead men astray. [Ye also are they that have loved Christ (and) we are His servants.] And others also of the ancients have written apocryphal books of Moses, and Enoch, and Adam, and Seth, and Isaiah, and David, and Elijah, and the three patriarchs, who strove against those that were transgressors of the law. Moreover (certain) have written books that are vain; who account themselves elect and pure, and say, Our Scriptures are sure, though they are unclean. From those who do thus keep far away, lest ye be condemned with those that have written to lead astray the faithful—who are blameless, the disciples of our Lord Jesus Christ. [vi., 17-] We said, then, concerning bishops and presbyters that they should live with one wife before ordination, but that after ordination it is net right that they should marry. And again we give commandment concerning the servants who are obedient to the Church, sub-deacons, and readers, and doorkeepers that they should live with one wife, and (in one) marriage. But after they have received baptism and ordination, let them not commit sin, lest they fall into condemnation. Behold we give commandment that they marry not a harlot, nor a servant, nor a woman that is divorced, nor a widow, even as it is written in the law. Moreover let the deaconess be a pure virgin, or a faithful widow who hath been married to one man. (Such) women ought to be appointed. (vi., 18.] Those women also who turn from sin, receive. This is the will of God in Jesus Christ. And as touching the catechumens when they understand the teaching, baptize them into the name to the Father, and of the Son, and of the Holy Spirit; and command the faithful to separate themselves from those that serve not God, (and not to have fellowship with them) in anything, whether counsel or word or prayer. And put them forth from the Church of God, for they are strangers, and evil, and corrupt, who destroy the sheep of Christ's flock; concerning whom the wise Solomon saith, Woe to the unbelieving who account themselves wise, and their latter end (cometh) unto the condemnation of Sheol." These are they that teach false doctrine, and blaspheme against the Holy Spirit, from whom hath been taken the portion of the inheritance which they received from Him, and who have forgiveness neither in this world, nor in that which is to come. For they have transgressed more grievously than the Jews and the heathen, who have blasphemed against God (who is) the Creator of all things and is above all; and they have risen up against His Son, and denied the Holy Spirit, and made void the holy Scriptures, and made blasphemy their portion,“ and spoiled the Church of Christ. These are the foxes that spoil the vineyard. From such we bid you keep far away. For he that followeth a wise man shall be wise like unto him; but he that followeth a fool shall be a fool like unto him. Ye ought not to dwell with robbers, nor be partakers with adulterers. Hear what the holy David saith, “I have hated, O Lord, them that hate thee, and have been troubled because of thine enemies. I have hated them with a perfect hatred and they are become mine enemies. or God cursed Jehoshaphat because of the love and help of King Ahab; and to King [Uzziah] he said by [Joel] the prophet, “Thou hast been a help to a sinner; wilt thou then save him whom the Lord hath hated?’ “ Wherefore there came on him speedily the anger of the Lord; because his heart was not right with Him, his works were diminished in “ Ps,. the earth. Keep, then, far from them, and receive not their salutation. Concerning them saith the prophet, “The wicked have no rejoicing before God.” These are ravening wolves and dogs that have no mercy And when the day hath drawn nigh and the hour is come, they will be evil, even as our Lord saith in the Gospel, “In the latter days faith and love shall grow less, and sin shall be multiplied, and there shall come false Christs and false prophets, and they shall do signs in heaven and seduce many of the elect. Behold then let us pray to God to save us from their error by Jesus Christ, and to deliver us from the ungodly people, that we may confirm the Church and save many, and heal them by much admonition, and by the word of grace. But those who received not our preaching could not be healed, and have gone forth from the flock, lest they should corrupt other undefiled sheep in whom was no blemish. Thus, then, we have ordained in all lands, and have set forth for you this right doctrine of the Didascalia in truth and in purity as a memorial for those who believed in our Lord Jesus Christ; and we have sent (it) with Clement the beloved and the elect Barnabas, and our beloved son Timothy and the blessed Mark, and with these Titus and Luke, and Jason and Lucius, and Sosipater. [vi., 19.] We beseech you therefore: imitate these and hear their words, and shun your former manner of life, for the former things have passed away; and become new yourselves, for ye have known our Lord Jesus Christ by whom are all things; and (who) hath given unto us a pure law (for) the salvation of our souls, wherein He put His own perfect name, which is without division or defect, or change, unspotted and converting souls, When the Hebrews forgot this, He gave them a memorial by Malachi the prophet, who saith, “ Remember the law of Moses the man of God who enjoined on you these commandments of righteousness and holiness.” But our Lord Jesus Christ did not abolish the ordinances of the Law, nor diminish (them), but rather said, “ One word shall not pass from the Law, till all this be fulfilled.” Again, He saith, “I have not come to abolish the Law and the prophets, but to fulfil them.” or Moses the legislator, prophet and king, and Elijah the prophet, who appeared with our Lord when He was transfigured before them, bare testimony concerning His passion and His death and His incarnation as friends, and men of His household, and not as strangers. [vi., 20.] The Lord gave the ordinance, the ten words which are in the Law and the holy prophets, and they heard His voice continuously, before they made for themselves the calf which the Egyptians called Apis. For the ordinance is righteous, and therefore was it called the law; and He judgeth in uprightness. Simon and those with him hate this ordinance, and praise themselves, but they shall go down to Gehenna. But the law is good and holy, for He saith, “If thou wilt make for me an altar, build it for me in the land,” and He saith not, “Build for me,” except (it be) thy pleasure, for God needeth not sacrifices and offerings from us. But Abel, and Noah, and Abraham, the friends of God, offered up sacrifices of incense unto Him according to their pleasure. And in like manner the Hebrews did thus according to their pleasure. And it was not He who commanded them, but they themselves did His good pleasure, and He received their sacrifices which they offered up unto Him with a pure heart. Wherefore He saith, ‘I desire not your incense, nor do I need aught, for the world is mine and all that is therein.” In days of old the people forgat God, and made for themselves a calf as a god instead of the true God. And when they came out of Egypt it is said, “Is this thy god, O Israel, that brought thee forth from the land of Egypt?” They worshipped a calf in (their) ungodliness, and forsook God who had sent Moses, and brought them out of sore affliction. And behold God wrought signs by the hand of Moses his servant, and with the rod which destroyed the Egyptians with the ten plagues, and wherewith he smote the Red Sea, and made them pass through it on dry ground as it were a course for horses; but he overwhelmed his enemies therein; and he made sweet the fountain of bitter water; and he clave the rock and made water to pour forth for them; he overshadowed them by day with a cloud, and by night with a pillar of fire; and he enlightened them and led them—but they knew not whither they were going; he brought down from heaven manna for them to eat and (sent them) flesh as the dust; and he gave them the law in the desert, and made them ready to hear His voice. They forsook him who had done all this, and said to Aaron, “Make us gods who shall go with us.” And (Aaron) made a calf for them, and they bowed down before it. And God knew that they felt no gratitude for all that, He had done for them, so they were bound with bonds that could not be loosed, and were cast into a net, whence was no escape. (And God said unto them), “When ye make an altar, offer up thereon sacrifices at all times.” For He saith, Thou didst forget God who saved thee, and gavest no. thanks to my name. Offer then your offerings that there ye may remember to give thanks to my name. And substitute not an unclean beast for a clean, for if ye do thus, I will bring upon you sore punishment as (on) an evil and slothful and foolish servant, and ye shall [not] be bound with the bonds of the commandment. Take heed then and fall not into the error of (having) many gods, lest there come upon you the word which saith “Where is thy God, O Israel?”' And remember what is written, saying, “Hear, O Israel, the Lord thy God is One.” And abide ye in this ordinance, and know that there is no other god besides Him in heaven or in earth; love Him with all thy heart, and with all thy strength, and with all thy mind; and fear Him alone, and set not in thy heart the name of strange gods, nor make mention of them with thy mouth, for because of the guile of their hearts God bound them. [vi., 21.] But as for you, since ye have known the One God with a pure heart, and a good understanding, and have heard the voice of the Saviour, blessed are your eyes, for they have seen, and your ears for they have heard. Behold ye are loosed from the bonds and are freed from the servitude. Moreover He saith, “I will not call you my servants, for the servant knoweth not what his lord doeth unto him; but ye are my friends. Behold I have taught you all that I have heard from my Father.” But as for those who desire not to see nor to hear, their heart hath been hardened, and they are far from Him. (vi., 22.) But blessed are ye from whom God hath taken away His curse. For Christ the Son of God came, (and) established and fulfilled the law; and He removed the heavy burden that was therein, (and) saved us, and freed us from the service of sin, and had mercy on us, and gave us life eternal. And again He saith, “He that will come after me, let him await my second coming.” But He received not the sacrifices and offerings which the nations offered, for oftentimes they offered unto Him; and they thought that it was by multiplying sacrifices that they would be saved, without repentance, from the scourge of God’s anger. Moreover it is said, “ Wherefore bring ye to me incense from Saba, and cinnamon from a far country? I have no pleasure in your sacrifices, and will not receive your incense.” And again Isaiah saith, Wherefore offer ye to me your sacrifices; I am sated with the sacrifices of rams and oxen and with the fat of sheep. I desire not the blood of oxen and goats. If ye bring (them), will ye not show me who hath required this at your hands? Ye shall not again tread the courts of my house. And if ye bring fine flour, it is in vain; your incense, and your feasts, and your sabbaths, and your great day I desire not; your fasts also and your prayers I desire not; my soul hath hated (them) and ye are an abomination unto me.” Moreover the prophet saith, “Remove from me the sound of thine anger.” Again Samuel the prophet said to Saul, when he desired to sacrifice, ‘‘To hearken is better than to sacrifice and knowledge than the fat of sheep, for the Lord desireth not that thou shouldst sacrifice to him, but rather that thou shouldst hearken to his word.” And David also saith, “I will take no oxen from thy house, nor rams from thy flock, for all the beasts of the field are mine; the cattle of the field also, and the oxen; and I know all the birds of the heaven; and the beauty of field also is with me. If I be hungry I will not ask of thee, for the whole world is mine, with the fulness thereof. I will not eat the flesh of oxen, nor drink the blood of goats. Sacrifice to God the sacrifice of praise and send up thy prayer to the Most High.” Moreover it is written in the Scripture that He desireth not the incense of those that have sinned against Him, for unclean before Him is the sacrifice of the ungodly who offer contrary to the law: everyone who eateth of it is unclean. But He desireth above all a meek heart and a humble spirit which are better than sacrifice. Behold, then, He came to bring to an end the sacrifices of blood which they offered. [vi., 23-] For He said in the Law, “The Lord thy God is One”; again He said in the Gospel, ‘This is life eternal that they should know the One true God." Moreover He said, ‘Love thy neighbour as thyself”; (and) repeated (it in the Gospel) and said, “I have given you a commandment that ye love one another, as I have loved you.” For thus He said (in the law) Thou shalt not kill, but He hath commanded us never to hate anyone. He who said Thou shalt not commit adultery nor desire thy neighbour’s wife, behold He hath commanded (us not even to look upon a woman to lust after her). He said (then), Thou shalt not steal, but He hath commanded us to abstain from every evil deed, and to love our enemies. For He who said, Ye shall not render evil to him that doeth you injury, hath commanded us to be at peace with all men; for mercy is better than those who desire vengeance unrighteously (?). He said (then), “Honour your parents; but He hath commanded us to humble ourselves unto all men. He put an end to circumcision, and He Himself fulfilled circumcision: and He fulfilled the hope for which the whole world was hoping. He who said, “Perform unto the Lord thine oath,” hath commanded us not to swear by anything. Instead of sacrifices of blood He hath given us a rational bloodless offering; and instead of sacrifices in one place, He hath commanded us that our offering should be made in all the earth from the rising of the sun even to its setting.”... Moses saith in the law, Read thou the words which I have commanded thee while thou workest, or while thou sittest, or while thou standest, or while thou walkest in the way.” ” And David also saith, “ But the law of the Lord is his delight, and in his law he will meditate day and night.” And everywhere He hath commanded that they should do that which (is written) in the law, and not transgress the ordinance. And again it is said, “Blessed are they that are pure in their way, and that walk in his ways, and seek him with all their heart.” Moreover it is said in the Gospel, “ Blessed are ye, if ye do this.” (vi., 24.] For on account of this is the law manifest in righteousness, and illumineth all the world, (even) those who believe in our Lord, and have forsaken the worship of idols, and kept far from wickedness and received all that is good. And the Jews also, who have rejected the covenants, whose hearts were blinded, and (who) followed the way of those who said, ‘We have no king but Caesar,” and said again, “If we let this man alone, the Romans will come, (and) will take away our nation and our land,” prophesied against Him and said, ‘It is better for us to put one man to death, than that the nation perish.” (Yet) all nations have believed in Him, and the Romans have taken away their authority and all their ordinances; and therefore are they accursed because they have not been able to do His commandment. Moreover it is said, “Cursed is he that doeth not all the commandments which are written in the book of the law.” [vi., 25.] But we follow the way of Christ, that we may receive a blessing: and let us receive the law, and the prophets, and the holy Gospel; and turn aside from those that worship many gods, and let us keep far from the murderers of Christ, and from them that slew the prophets. These are the unbelieving Jews. And let us be humble and firm in faith in Christ the King who hath authority over all things, and is the teacher of the law, and the guardian of the ordinances. ([vi., 26.] Keep far, then, bishops and priests and people, from (those that cause) division (even) from those that account unclean the Law and the prophets, being the enemies of God Almighty; and who believe not in Christ the Son of God, and separate (?) His birth in the flesh, and blaspheme against His sufferings in the flesh, and revile His cross, and mock at His death, and believe not in His resurrection, and make void His generation from the Father before the whole creation, [and say (that in Him) are flesh and soul and not the Godhead]. And there are others who say that Jesus Christ is above the whole creation, and glorify Him and say that He alone is the Father; and again they say that He is the Son and the Paraclete. Are not these then more impious than all? And there are others who say that the resurrection of the dead (is of) souls without bodies. To these He saith, Depart into fire eternal. Keep far (from such men), beloved brethren, lest ye be condemned together with them. [vi., 27.] [And those that watch the stars, and worship the host of heaven, and observe days and hours —as for such, will He accept their prayers, and be pleased with their offerings and will they read the holy Scriptures? These then are void () of the Holy Spirit, which abideth in the heart of the faithful. Solomon saith concerning the saints, “Let them be prepared, if they sleep, to watch; if they sleep and awake, to be wise in truth and love.”] For the Holy Spirit is not far from faithful Christian people from the day of their birth, until they die. Let a woman after her child-bearing remain in her separation seven days. But if she think in her heart, and say, How shall the Holy Spirit abide upon me, while am unclean and if (her) faith grow weak, and she be without good works, the Holy Spirit will not abide upon her. For this matter is not a transgression of the law, but marriage, and the customary separation of women, and nocturnal pollutions hinder not the Holy Spirit. But with the ungodly and unbelieving who have transgressed the law and the ordinances, the Holy Spirit will not abide. And those that have not the Holy Spirit are the habitation of unclean (spirits): but upon those that have believed and (that) hope in His second coming the Holy Spirit abideth. [For the Paraclete hateth lies and every (evil) work; and the devil hateth works of righteousness and goodness. And whosoever is baptized in faith is separated from the spirit of Satan, and is the habitation of the Holy Spirit: and he that doeth His will is filled with wisdom and knowledge, and the unclean spirit cannot come nigh to him. The unclean spirit loveth such as are ungrateful, slothful, and sinners and sorcerers, for the devil by his want of gratitude fell from his throne, and was deprived of the glory of God. And he himself chose to be Satan rather than to be an archangel. Wherefore women ought to beware of every evil and vain thing, and be mindful of God, who created all things, and to follow His law, (and) not work the pleasure of the flesh, except only in lawful wedlock. Beware then of the counsel of evil men, and of union with them. [vi., 28.] Wherefore separate yourselves, beloved brethren, from all the heathen who practise evil, and keep far from them; and count not as an abomination the flesh of men’s dead bodies. We believe that the dead shall live and rise again. And in like manner lawful marriage is not an abomination, for the union of man and woman is righteous (before God) who created man and woman, and blessed them, and said unto them, “Increase and multiply, and fill the earth.” Behold we understand that from God are all these things; without Him was not anything. Howbeit the men of Sodom sinned; they perverted nature and wrought abomination; and in like manner (sin) those who practise bestiality, which is unclean and is a transgression of the law. They that do such things shall not escape from punishment, for they defile pure marriage, and do what is unseemly and what is not commanded in the law; (but as) it is said, ‘They are joined one to another, man with man. But they work their own shame, and their iniquity shall return on their own heads.” For the Scripture saith, “If any man lieth with a man as with a woman; they have wrought uncleanness, let both of them die the death ”’; and, ‘He that lieth with a beast, let him die the death ’’; and, ‘He that committeth adultery with his neighbour's wife, let him die the death,” for it is a shame to Israel. ‘The hire of a harlot, and the price of a dog they shall not offer in the house of the Lord.” This is what is forbidden in the law, but marriage is pure. And God blessed the union of man and woman. And Solomon also saith, ‘The union of man and man is abominable before the Lord.” David saith, “Let thy wife be as a pleasant vine in the chamber of thy house, and thy children also as young olive plants at thy table. Lo, thus shall the man be blessed that feareth the Lord.” For a man that is a lover of God ought not to be subject to lust. [vi., 29.] And let the women also be obedient to their own husbands in love and fear, even as the blessed Sarah was obedient to her husband Abraham, and said to him, My lord. She did not name his name, but said of him, My lord is old. And in like manner, ye men, love your wives, for they are your members and sharers with you in the begetting of children. It is said, “ Love the wife of thy youth, as the hart loveth the fountains of waters; for she is thine and is with thee at all times, and is a member of thine.” For it is said, “Take heed to yourselves and forsake not your wives.” And as touching the lawful union of man and wife, when they rise from sleep let them not give heed to ceremonial washings, but rather take thought for prayer and supplication to God. But if a man lie with the wife of his neighbour, or defile himself with a harlot, and, when he riseth, wash himself in the sea, and in all the waters of the rivers, he shall not be able to cleanse himself; but his portion shall be rather in eternal condemnation. [vi., 30.] Take no heed then of laws relating to the flesh, for lawful marriage is not unclean; nor seek after the way of the Jews, nor use at all times (such ceremonial) washings, nor practise their customary purifications.

OF THE RIGHT FAITH AND THE HOLY TRINITY WHICH THE APOSTLES PREACHED TO US IN TRUTH. [vi., 11.] But we, (being) children of God and sons of peace, preach this holy word to those who are obedient in uprightness. We believe in One God, the Maker of the whole creation, the Father of our Lord and Saviour Jesus Christ, whose existence is without cause (), even as we said before, but He is existent at all times without beginning or end. and in Him is light unquenchable, and to Him none can approach. He is not two, nor three, nor is He capable of increase, but He is One alone who abideth for ever. Yet He is not a hidden (Being) who cannot be known, but we have known surely by the Law and the prophets that He is Almighty and the Ruler of the whole creation. He is the One God, the Father of our Lord and Saviour Jesus Christ, who was begotten before the world was created, the only-begotten Son, who is equal with Him, the maker of all hosts and powers and dominions; who was pleased to become man in the latter days, and took flesh of the holy Virgin Mary, without seed of man, and grew up” amongst men, without sin, or trespass, nor was there guile in His mouth; and afterwards He suffered and died without sin in the flesh, and rose from the dead on the third day, and ascended into heaven to the Father, who had sent Him, and sat down on the right hand of power; and He sent to us the Paraclete, the Holy Spirit, who proceedeth from the Father, and hath saved the world; who is co-existent with the Father and the Son. We say then that every creature of God is good and there is nothing (to be) rejected, but that the spirit, the life of the flesh, is pure and holy in all things. We say that marriage is pure, and the begetting of children not unclean, for God made Adam and Eve that man might be multiplied. We understand then that there is in our body a soul which doth not die, nor perish with the body; but we abhor every deed of apostates from the faith, and all divisions, and transgression of the law, for unto us such are unclean. Again, we believe in the. resurrection of the dead, both of the righteous and sinful in the day of judgment, when every man shall be requited according to his works. Moreover, we believe that Christ was in nothing subjected to loss by His incarnation, but that He is God the Word, who became man in truth, and reconciled the race of man with God, and (that He is) the High-priest of the Father. We do not practise circumcision then like the Jews; we know that He hath come who fulfilled the Law and the prophets, for whose coming all the nations hoped, Jesus Christ who sprang from Judah and from the root of Jesse, and whose government is on His shoulder. [vi., 12.] For in those days ungodliness grew strong, and led many astray, whereby the Church was disturbed. Then we gathered together in Jerusalem, we the twelve apostles, and appointed Matthias in the place of Judas Iscariot, even as it is written, “And his office let another take "; and we were assembled together with James our Lord’s brother, the bishop of Jerusalem, and we took counsel with the presbyters to speak to the people words of admonition. For there were some who set forth from Judaea, and went to Antioch to teach the brethren who were in that place, saying, Unless ye be circumcised according to the law of Moses, and walk according to his ordinance, ye shall not be saved; and there arose enmity and strife. Then the brethren who were in Antioch knew that we were gathered together and had enquired concerning this matter, and they sent unto us faithful men, who had knowledge of the holy Scriptures, to search out this thing. And they came to us in Jerusalem to declare unto us all that had happened in Antioch; and there were some who said unto them, Ye must needs be circumcised, and do what is in the ordinances of the Law. But I Peter rose up and said unto the people, Brethren, ye know that God chose the Gentiles who took heed unto the preaching of the Gospel, and believed, to whom God who knoweth the hearts bare witness. And to Cornelius the centurion an angel of the Lord appeared, and bade him send to me that he might hear from my mouth the word of life. And he sent to me to the city of Joppa, and brought me to Caesarea. And before I came unto him, I stood on a lofty place and prayed; and behold I saw the heaven opened, and a great sheet descend to the earth, held by its corners; and‘in it were creeping things and beasts and birds of the heaven. And heard a voice which said, Arise, Peter, kill and eat; and I said, Never hath there entered into my mouth anything defiled, which was not clean. And again a voice came which said, What God hath cleansed, count thou not unclean, and the whole (sheet) was drawn up again into heaven. And while I thought thus, What thing is this that hath appeared unto me the Holy Spirit said unto me, Behold (certain) men are seeking thee; arise and go with them without doubting, for I have sent (them) to thee. These were they whom the centurion had sent. Then I thought in my heart, and believed what the Scripture saith, Whosoever shall call on the name of the Lord shall be saved"; and again it is said, “Let all the ends of the earth remember and turn unto the Lord, and let all the lands of the nations worship before him; for the kingdom is the Lord’s, and he shall judge the nations.”" Moreover, I remembered that which is written concerning the calling of the Gentiles, and [went with them, and entered into the man’s house, and preached the word. And forthwith the Holy Spirit descended upon him and upon all who were with him, even as He had descended upon us; and there was no distinction between us in faith, and in the purification of our hearts. And I perceived that God respecteth not persons, but that all nations that fear God and do righteousness are well-pleasing before Him. Then the faithful rose up and said, How long tempt ye God, and lay on the shoulders of the Gentiles a heavy burden which they cannot bear? But we believe that we shall be saved by grace even as (they). The Lord hath loosed us from the bond of sin, and lightened (and removed) from off us the heavy burden. And when I had said this, all the people kept silence. Then James the brother of our Lord answered and said unto them, Hearken unto what I say unto you: behold Simeon hath before declared how God chose the Gentiles for His inheritance as it is written, “I will come and build the house of David which is in ruins, and I will raise up those that have fallen, that all the Gentiles on whom my name is named may turn to the Lord, saith the Lord.” Wherefore I say unto you, Lay no burden on the Gentiles who have turned to God, but command them to abstain from all (that is) unclean, and not to eat that which dieth of itself, or which hath been sacrificed to (false) gods, and (to abstain from) fornication, (and from) what is not commanded in the law, and is not written in the book of the fathers, Enosh, Enoch and Noah and Melchizedek and Job and others such as they. Then the apostles, and James, the bishop of Jerusalem, and the presbyters of the Church agreed, and chose from amongst us men whom they should send with Barnabas and Paul the tent-maker, both Judas who was called Barsabbas, and Silas, who were chosen from the brethren. Then we wrote and sent (a letter) to the brethren in the churches of Antioch and Syria, saying, Peace be unto you. Because we have heard (that there arc) some who have troubled your souls with words, to whom we gave no (such) commandment, now also we having agreed together have chosen men to send unto you with our brethren Barnabas and Paul, men who have surrendered their lives for Jesus Christ’s sake. And we have sent Judas and Silas that they may inform you (of these things). For the Holy Spirit agreed with us that we should lay no burden (upon you) nor add any other (charge) save this only, that men should abstain from anything sacrificed to (false) gods, and from that which dieth of itself, and from blood, and from fornication; and that what they hate for themselves they should not do to their neighbours. Take heed to these things and peace be to you. (vi., 13.] This letter we sent, (but) we laboured in Jerusalem for many days, desiring to do what was good for us and you (? ). And after a few days we visited the brethren and confirmed them with the word of admonition, and commanded them to keep far from those who blasphemed against the name of the Lord and against Moses. For these are ravening (wolves), and make themselves like unto sheep, and strive against the Lord and Moses and the prophets, (being) false Christs and false prophets and lying apostles who destroy the nations, and bow down themselves to the earth, and think all (manner of) evil, and spoil the holy vineyard. And by reason of these the love of many shall wax cold; but he who patiently endureth to the end, the same shall be saved. And concerning these our Lord commanded us, saying, “ Beware of false prophets who come to you in sheep's clothing, but inwardly are ravening wolves, and from their fruit ye shall know them.” [vi., 14.] And because of this we all have assembled in one place—we are the apostles of our Lord Jesus Christ, Peter and Andrew; James and John, the sons of Zebedee; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus and Simon the Cananean; Thaddaeus and Matthias who was numbered with us and appointed in place of Judas Iscariot; and James the brother of our Lord Jesus Christ, the bishop of Jerusalem and Paul the chosen (vessel) and teacher of the Gentiles—and being gathered together in one place we have sent unto you this holy message.” Ye also, faithful brethren, have believed in Christ, by whom were all things: and now also we say unto you that there is One God Almighty, and there is no other god besides Him; (and) we teach you to worship Him, and adore Him, and to serve Jesus Christ and the Holy Spirit, and to read the Holy Scriptures of the Law and the prophets. Honour your parents, and abstain from all that contendeth against the law; and believe in the resurrection and the day of judgment; and wait in hope for that time. when He shall render to every man according to his works. For the whole creation is from God, and not from Satan; but all evil is from Satan. And in lawful marriage there is no defilement nor loss, but rather it is from God, for in the beginning He created (them) male and female; and for this cause it is said “Let a man leave his father and his mother, and cleave unto his wife, and let them two be one flesh.”! And after a man is married, let him not put away his wife, but for fornication only, for “she is thy spirit and thy flesh, for I created them and not another.” Again, it is said, “What God hath joined together let not man separate.” For he that separateth himself from his wife, dividing the one flesh, hath transgressed the commandment of God. le also that hath married one that is divorced hath defiled his flesh; and he that hath cleaved to an adulteress hath quite transgressed the law. Cut off the adulteress from thy flesh, for she is not thine. Defile ye not then your flesh, for circumcision of the heart in a pure spirit is sufficient for the faithful. ([vi., 15.] Make no repetition of baptism: the first baptism which you have received sufficeth for you, for ye were buried into the death of Christ; (a baptism) which hath not been given to the ungodly and unbelieving, but to holy priests who have bestowed it upon you into the name of the Father and of the Son and of the. Holy Spirit. Receive not baptism at the hands of apostates from the faith. For there is one baptism, and one God, the Father, and our Lord and Saviour Jesus Christ, and the Paraclete, the Holy Spirit: one is the death of Jesus in the flesh; and in like manner let your baptism which ye have received into His death be one. And he that believeth not, and doeth not thus, his portion shall be with the ungodly in their evil doctrine. To those who do thus, God saith, “ Because ye have rejected my doctrine, also will reject you and forsake you, and not make you priests unto me. - And those who are baptized by them are not cleansed, but are unclean, and have no remission of sin. So are they who receive a second baptism, and make the work of Christ a mockery, and despise holy things, and blaspheme against the Holy Spirit, and count unclean His precious blood, and set at naught His sufferings and His testimony. But those who believe not, and are not baptized into the right faith, are transgressors of the law and condemned, for they reproach Him, and give Him not thanks. Our Lord saith, “He that is not born again of water and the Holy Spirit cannot enter into the Kingdom of heaven,” but he that believeth and is baptized shall be saved, and he that believeth not shall be condemned.” And he who saith, Afterwards I will be baptized, and maketh light of baptism, the same shall be condemned and be far from God. Delay not to turn to the Lord for man knoweth not that which shall come upon him. And baptize your children, while they are babes, and feed them with spiritual food, and bring them up with admonition and wisdom, for it is said, “ Suffer the little children (and) forbid them not to come unto me.” [vi., 16.) Behold we have written all this unto you, beloved brethren, that ye may understand wisdom and knowledge, and not receive idle words which the ungodly put forth in our name. Say not, then, We have apostles who will pray for us, but rather see whether their deeds are right. For there are some that do many mighty works, which are full of the poison of death, in the name of Christ, like Simon the Sorcerer and Cleobius, and those with them in every place, who lead men astray. [Ye also are they that have loved Christ (and) we are His servants.] And others also of the ancients have written apocryphal books of Moses, and Enoch, and Adam, and Seth, and Isaiah, and David, and Elijah, and the three patriarchs, who strove against those that were transgressors of the law. Moreover (certain) have written books that are vain; who account themselves elect and pure, and say, Our Scriptures are sure, though they are unclean. From those who do thus keep far away, lest ye be condemned with those that have written to lead astray the faithful—who are blameless, the disciples of our Lord Jesus Christ. [vi., 17-] We said, then, concerning bishops and presbyters that they should live with one wife before ordination, but that after ordination it is net right that they should marry. And again we give commandment concerning the servants who are obedient to the Church, sub-deacons, and readers, and doorkeepers that they should live with one wife, and (in one) marriage. But after they have received baptism and ordination, let them not commit sin, lest they fall into condemnation. Behold we give commandment that they marry not a harlot, nor a servant, nor a woman that is divorced, nor a widow, even as it is written in the law. Moreover let the deaconess be a pure virgin, or a faithful widow who hath been married to one man. (Such) women ought to be appointed. (vi., 18.] Those women also who turn from sin, receive. This is the will of God in Jesus Christ. And as touching the catechumens when they understand the teaching, baptize them into the name to the Father, and of the Son, and of the Holy Spirit; and command the faithful to separate themselves from those that serve not God, (and not to have fellowship with them) in anything, whether counsel or word or prayer. And put them forth from the Church of God, for they are strangers, and evil, and corrupt, who destroy the sheep of Christ's flock; concerning whom the wise Solomon saith, Woe to the unbelieving who account themselves wise, and their latter end (cometh) unto the condemnation of Sheol." These are they that teach false doctrine, and blaspheme against the Holy Spirit, from whom hath been taken the portion of the inheritance which they received from Him, and who have forgiveness neither in this world, nor in that which is to come. For they have transgressed more grievously than the Jews and the heathen, who have blasphemed against God (who is) the Creator of all things and is above all; and they have risen up against His Son, and denied the Holy Spirit, and made void the holy Scriptures, and made blasphemy their portion,“ and spoiled the Church of Christ. These are the foxes that spoil the vineyard. From such we bid you keep far away. For he that followeth a wise man shall be wise like unto him; but he that followeth a fool shall be a fool like unto him. Ye ought not to dwell with robbers, nor be partakers with adulterers. Hear what the holy David saith, “I have hated, O Lord, them that hate thee, and have been troubled because of thine enemies. I have hated them with a perfect hatred and they are become mine enemies. or God cursed Jehoshaphat because of the love and help of King Ahab; and to King [Uzziah] he said by [Joel] the prophet, “Thou hast been a help to a sinner; wilt thou then save him whom the Lord hath hated?’ “ Wherefore there came on him speedily the anger of the Lord; because his heart was not right with Him, his works were diminished in “ Ps,. the earth. Keep, then, far from them, and receive not their salutation. Concerning them saith the prophet, “The wicked have no rejoicing before God.” These are ravening wolves and dogs that have no mercy And when the day hath drawn nigh and the hour is come, they will be evil, even as our Lord saith in the Gospel, “In the latter days faith and love shall grow less, and sin shall be multiplied, and there shall come false Christs and false prophets, and they shall do signs in heaven and seduce many of the elect. Behold then let us pray to God to save us from their error by Jesus Christ, and to deliver us from the ungodly people, that we may confirm the Church and save many, and heal them by much admonition, and by the word of grace. But those who received not our preaching could not be healed, and have gone forth from the flock, lest they should corrupt other undefiled sheep in whom was no blemish. Thus, then, we have ordained in all lands, and have set forth for you this right doctrine of the Didascalia in truth and in purity as a memorial for those who believed in our Lord Jesus Christ; and we have sent (it) with Clement the beloved and the elect Barnabas, and our beloved son Timothy and the blessed Mark, and with these Titus and Luke, and Jason and Lucius, and Sosipater. [vi., 19.] We beseech you therefore: imitate these and hear their words, and shun your former manner of life, for the former things have passed away; and become new yourselves, for ye have known our Lord Jesus Christ by whom are all things; and (who) hath given unto us a pure law (for) the salvation of our souls, wherein He put His own perfect name, which is without division or defect, or change, unspotted and converting souls, When the Hebrews forgot this, He gave them a memorial by Malachi the prophet, who saith, “ Remember the law of Moses the man of God who enjoined on you these commandments of righteousness and holiness.” But our Lord Jesus Christ did not abolish the ordinances of the Law, nor diminish (them), but rather said, “ One word shall not pass from the Law, till all this be fulfilled.” Again, He saith, “I have not come to abolish the Law and the prophets, but to fulfil them.” or Moses the legislator, prophet and king, and Elijah the prophet, who appeared with our Lord when He was transfigured before them, bare testimony concerning His passion and His death and His incarnation as friends, and men of His household, and not as strangers. [vi., 20.] The Lord gave the ordinance, the ten words which are in the Law and the holy prophets, and they heard His voice continuously, before they made for themselves the calf which the Egyptians called Apis. For the ordinance is righteous, and therefore was it called the law; and He judgeth in uprightness. Simon and those with him hate this ordinance, and praise themselves, but they shall go down to Gehenna. But the law is good and holy, for He saith, “If thou wilt make for me an altar, build it for me in the land,” and He saith not, “Build for me,” except (it be) thy pleasure, for God needeth not sacrifices and offerings from us. But Abel, and Noah, and Abraham, the friends of God, offered up sacrifices of incense unto Him according to their pleasure. And in like manner the Hebrews did thus according to their pleasure. And it was not He who commanded them, but they themselves did His good pleasure, and He received their sacrifices which they offered up unto Him with a pure heart. Wherefore He saith, ‘I desire not your incense, nor do I need aught, for the world is mine and all that is therein.” In days of old the people forgat God, and made for themselves a calf as a god instead of the true God. And when they came out of Egypt it is said, “Is this thy god, O Israel, that brought thee forth from the land of Egypt?” They worshipped a calf in (their) ungodliness, and forsook God who had sent Moses, and brought them out of sore affliction. And behold God wrought signs by the hand of Moses his servant, and with the rod which destroyed the Egyptians with the ten plagues, and wherewith he smote the Red Sea, and made them pass through it on dry ground as it were a course for horses; but he overwhelmed his enemies therein; and he made sweet the fountain of bitter water; and he clave the rock and made water to pour forth for them; he overshadowed them by day with a cloud, and by night with a pillar of fire; and he enlightened them and led them—but they knew not whither they were going; he brought down from heaven manna for them to eat and (sent them) flesh as the dust; and he gave them the law in the desert, and made them ready to hear His voice. They forsook him who had done all this, and said to Aaron, “Make us gods who shall go with us.” And (Aaron) made a calf for them, and they bowed down before it. And God knew that they felt no gratitude for all that, He had done for them, so they were bound with bonds that could not be loosed, and were cast into a net, whence was no escape. (And God said unto them), “When ye make an altar, offer up thereon sacrifices at all times.” For He saith, Thou didst forget God who saved thee, and gavest no. thanks to my name. Offer then your offerings that there ye may remember to give thanks to my name. And substitute not an unclean beast for a clean, for if ye do thus, I will bring upon you sore punishment as (on) an evil and slothful and foolish servant, and ye shall [not] be bound with the bonds of the commandment. Take heed then and fall not into the error of (having) many gods, lest there come upon you the word which saith “Where is thy God, O Israel?”' And remember what is written, saying, “Hear, O Israel, the Lord thy God is One.” And abide ye in this ordinance, and know that there is no other god besides Him in heaven or in earth; love Him with all thy heart, and with all thy strength, and with all thy mind; and fear Him alone, and set not in thy heart the name of strange gods, nor make mention of them with thy mouth, for because of the guile of their hearts God bound them. [vi., 21.] But as for you, since ye have known the One God with a pure heart, and a good understanding, and have heard the voice of the Saviour, blessed are your eyes, for they have seen, and your ears for they have heard. Behold ye are loosed from the bonds and are freed from the servitude. Moreover He saith, “I will not call you my servants, for the servant knoweth not what his lord doeth unto him; but ye are my friends. Behold I have taught you all that I have heard from my Father.” But as for those who desire not to see nor to hear, their heart hath been hardened, and they are far from Him. (vi., 22.) But blessed are ye from whom God hath taken away His curse. For Christ the Son of God came, (and) established and fulfilled the law; and He removed the heavy burden that was therein, (and) saved us, and freed us from the service of sin, and had mercy on us, and gave us life eternal. And again He saith, “He that will come after me, let him await my second coming.” But He received not the sacrifices and offerings which the nations offered, for oftentimes they offered unto Him; and they thought that it was by multiplying sacrifices that they would be saved, without repentance, from the scourge of God’s anger. Moreover it is said, “ Wherefore bring ye to me incense from Saba, and cinnamon from a far country? I have no pleasure in your sacrifices, and will not receive your incense.” And again Isaiah saith, Wherefore offer ye to me your sacrifices; I am sated with the sacrifices of rams and oxen and with the fat of sheep. I desire not the blood of oxen and goats. If ye bring (them), will ye not show me who hath required this at your hands? Ye shall not again tread the courts of my house. And if ye bring fine flour, it is in vain; your incense, and your feasts, and your sabbaths, and your great day I desire not; your fasts also and your prayers I desire not; my soul hath hated (them) and ye are an abomination unto me.” Moreover the prophet saith, “Remove from me the sound of thine anger.” Again Samuel the prophet said to Saul, when he desired to sacrifice, ‘‘To hearken is better than to sacrifice and knowledge than the fat of sheep, for the Lord desireth not that thou shouldst sacrifice to him, but rather that thou shouldst hearken to his word.” And David also saith, “I will take no oxen from thy house, nor rams from thy flock, for all the beasts of the field are mine; the cattle of the field also, and the oxen; and I know all the birds of the heaven; and the beauty of field also is with me. If I be hungry I will not ask of thee, for the whole world is mine, with the fulness thereof. I will not eat the flesh of oxen, nor drink the blood of goats. Sacrifice to God the sacrifice of praise and send up thy prayer to the Most High.” Moreover it is written in the Scripture that He desireth not the incense of those that have sinned against Him, for unclean before Him is the sacrifice of the ungodly who offer contrary to the law: everyone who eateth of it is unclean. But He desireth above all a meek heart and a humble spirit which are better than sacrifice. Behold, then, He came to bring to an end the sacrifices of blood which they offered. [vi., 23-] For He said in the Law, “The Lord thy God is One”; again He said in the Gospel, ‘This is life eternal that they should know the One true God." Moreover He said, ‘Love thy neighbour as thyself”; (and) repeated (it in the Gospel) and said, “I have given you a commandment that ye love one another, as I have loved you.” For thus He said (in the law) Thou shalt not kill, but He hath commanded us never to hate anyone. He who said Thou shalt not commit adultery nor desire thy neighbour’s wife, behold He hath commanded (us not even to look upon a woman to lust after her). He said (then), Thou shalt not steal, but He hath commanded us to abstain from every evil deed, and to love our enemies. For He who said, Ye shall not render evil to him that doeth you injury, hath commanded us to be at peace with all men; for mercy is better than those who desire vengeance unrighteously (?). He said (then), “Honour your parents; but He hath commanded us to humble ourselves unto all men. He put an end to circumcision, and He Himself fulfilled circumcision: and He fulfilled the hope for which the whole world was hoping. He who said, “Perform unto the Lord thine oath,” hath commanded us not to swear by anything. Instead of sacrifices of blood He hath given us a rational bloodless offering; and instead of sacrifices in one place, He hath commanded us that our offering should be made in all the earth from the rising of the sun even to its setting.”... Moses saith in the law, Read thou the words which I have commanded thee while thou workest, or while thou sittest, or while thou standest, or while thou walkest in the way.” ” And David also saith, “ But the law of the Lord is his delight, and in his law he will meditate day and night.” And everywhere He hath commanded that they should do that which (is written) in the law, and not transgress the ordinance. And again it is said, “Blessed are they that are pure in their way, and that walk in his ways, and seek him with all their heart.” Moreover it is said in the Gospel, “ Blessed are ye, if ye do this.” (vi., 24.] For on account of this is the law manifest in righteousness, and illumineth all the world, (even) those who believe in our Lord, and have forsaken the worship of idols, and kept far from wickedness and received all that is good. And the Jews also, who have rejected the covenants, whose hearts were blinded, and (who) followed the way of those who said, ‘We have no king but Caesar,” and said again, “If we let this man alone, the Romans will come, (and) will take away our nation and our land,” prophesied against Him and said, ‘It is better for us to put one man to death, than that the nation perish.” (Yet) all nations have believed in Him, and the Romans have taken away their authority and all their ordinances; and therefore are they accursed because they have not been able to do His commandment. Moreover it is said, “Cursed is he that doeth not all the commandments which are written in the book of the law.” [vi., 25.] But we follow the way of Christ, that we may receive a blessing: and let us receive the law, and the prophets, and the holy Gospel; and turn aside from those that worship many gods, and let us keep far from the murderers of Christ, and from them that slew the prophets. These are the unbelieving Jews. And let us be humble and firm in faith in Christ the King who hath authority over all things, and is the teacher of the law, and the guardian of the ordinances. ([vi., 26.] Keep far, then, bishops and priests and people, from (those that cause) division (even) from those that account unclean the Law and the prophets, being the enemies of God Almighty; and who believe not in Christ the Son of God, and separate (?) His birth in the flesh, and blaspheme against His sufferings in the flesh, and revile His cross, and mock at His death, and believe not in His resurrection, and make void His generation from the Father before the whole creation, [and say (that in Him) are flesh and soul and not the Godhead]. And there are others who say that Jesus Christ is above the whole creation, and glorify Him and say that He alone is the Father; and again they say that He is the Son and the Paraclete. Are not these then more impious than all? And there are others who say that the resurrection of the dead (is of) souls without bodies. To these He saith, Depart into fire eternal. Keep far (from such men), beloved brethren, lest ye be condemned together with them. [vi., 27.] [And those that watch the stars, and worship the host of heaven, and observe days and hours —as for such, will He accept their prayers, and be pleased with their offerings and will they read the holy Scriptures? These then are void () of the Holy Spirit, which abideth in the heart of the faithful. Solomon saith concerning the saints, “Let them be prepared, if they sleep, to watch; if they sleep and awake, to be wise in truth and love.”] For the Holy Spirit is not far from faithful Christian people from the day of their birth, until they die. Let a woman after her child-bearing remain in her separation seven days. But if she think in her heart, and say, How shall the Holy Spirit abide upon me, while am unclean and if (her) faith grow weak, and she be without good works, the Holy Spirit will not abide upon her. For this matter is not a transgression of the law, but marriage, and the customary separation of women, and nocturnal pollutions hinder not the Holy Spirit. But with the ungodly and unbelieving who have transgressed the law and the ordinances, the Holy Spirit will not abide. And those that have not the Holy Spirit are the habitation of unclean (spirits): but upon those that have believed and (that) hope in His second coming the Holy Spirit abideth. [For the Paraclete hateth lies and every (evil) work; and the devil hateth works of righteousness and goodness. And whosoever is baptized in faith is separated from the spirit of Satan, and is the habitation of the Holy Spirit: and he that doeth His will is filled with wisdom and knowledge, and the unclean spirit cannot come nigh to him. The unclean spirit loveth such as are ungrateful, slothful, and sinners and sorcerers, for the devil by his want of gratitude fell from his throne, and was deprived of the glory of God. And he himself chose to be Satan rather than to be an archangel. Wherefore women ought to beware of every evil and vain thing, and be mindful of God, who created all things, and to follow His law, (and) not work the pleasure of the flesh, except only in lawful wedlock. Beware then of the counsel of evil men, and of union with them. [vi., 28.] Wherefore separate yourselves, beloved brethren, from all the heathen who practise evil, and keep far from them; and count not as an abomination the flesh of men’s dead bodies. We believe that the dead shall live and rise again. And in like manner lawful marriage is not an abomination, for the union of man and woman is righteous (before God) who created man and woman, and blessed them, and said unto them, “Increase and multiply, and fill the earth.” Behold we understand that from God are all these things; without Him was not anything. Howbeit the men of Sodom sinned; they perverted nature and wrought abomination; and in like manner (sin) those who practise bestiality, which is unclean and is a transgression of the law. They that do such things shall not escape from punishment, for they defile pure marriage, and do what is unseemly and what is not commanded in the law; (but as) it is said, ‘They are joined one to another, man with man. But they work their own shame, and their iniquity shall return on their own heads.” For the Scripture saith, “If any man lieth with a man as with a woman; they have wrought uncleanness, let both of them die the death ”’; and, ‘He that lieth with a beast, let him die the death ’’; and, ‘He that committeth adultery with his neighbour's wife, let him die the death,” for it is a shame to Israel. ‘The hire of a harlot, and the price of a dog they shall not offer in the house of the Lord.” This is what is forbidden in the law, but marriage is pure. And God blessed the union of man and woman. And Solomon also saith, ‘The union of man and man is abominable before the Lord.” David saith, “Let thy wife be as a pleasant vine in the chamber of thy house, and thy children also as young olive plants at thy table. Lo, thus shall the man be blessed that feareth the Lord.” For a man that is a lover of God ought not to be subject to lust. [vi., 29.] And let the women also be obedient to their own husbands in love and fear, even as the blessed Sarah was obedient to her husband Abraham, and said to him, My lord. She did not name his name, but said of him, My lord is old. And in like manner, ye men, love your wives, for they are your members and sharers with you in the begetting of children. It is said, “ Love the wife of thy youth, as the hart loveth the fountains of waters; for she is thine and is with thee at all times, and is a member of thine.” For it is said, “Take heed to yourselves and forsake not your wives.” And as touching the lawful union of man and wife, when they rise from sleep let them not give heed to ceremonial washings, but rather take thought for prayer and supplication to God. But if a man lie with the wife of his neighbour, or defile himself with a harlot, and, when he riseth, wash himself in the sea, and in all the waters of the rivers, he shall not be able to cleanse himself; but his portion shall be rather in eternal condemnation. [vi., 30.] Take no heed then of laws relating to the flesh, for lawful marriage is not unclean; nor seek after the way of the Jews, nor use at all times (such ceremonial) washings, nor practise their customary purifications.

We have already said, that a bishop, a presbyter, and a deacon, when they are constituted, must be but once married, whether their wives be alive or whether they be dead; and that it is not lawful for them, if they are unmarried when they are ordained, to be married afterwards; or if they be then married, to marry a second time, but to be content with that wife which they had when they came to ordination. We also appoint that the ministers, and singers, and readers, and porters, shall be only once married. But if they entered into the clergy before they were married, we permit them to marry, if they have an inclination thereto, lest they sin and incur punishment. But we do not permit any one of the clergy to take to wife either a courtesan, or a servant, or a widow, or one that is divorced, as also the law says. Let the deaconess be a pure virgin; or, at the least, a widow who has been but once married, faithful, and well esteemed.

He who has taken a widow, or a divorced woman, or an harlot, or a servant, or one belonging to the theatre, cannot be either a bishop, priest, or deacon, or indeed any one of the sacerdotal catalogue.

If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended.

Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man's wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections. And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father's kindness to his mother, and would thereby obtain a double portion of his father's substance, for that double portion is what I have allotted him in the laws,—let not this be permitted; for it is unjust that he who is the elder by birth should be deprived of what is due to him, on the father's disposition of his estate, because his mother was not equally regarded by him. He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. He that desires to be divorced from his wife for any cause whatsoever, [and many such causes happen among men,] let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. If a woman's husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother's name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands. But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to bear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue, That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage. But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle, that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman.

And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the breast of that lion; and taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. Now the people of Timhath, out of a dread of the young man's strength, gave him during the time of the wedding-feast [for he then feasted them all] thirty of the most stout of their youth, in pretense to be his companions, but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times, "Come, if I propose you a riddle, and you can expound it in these seven days' time, I will give you every one a linen shirt and a garment, as the reward of your wisdom." So they being very ambitious to obtain the glory of wisdom, together with the gains, desired him to propose his riddle. He, "That a devourer produced sweet food out of itself, though itself were very disagreeable." And when they were not able, in three days' time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell it her, he at first refused to do it; but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. Thus he, suspecting nothing of deceit, informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before sun-setting, and said, "Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it." To which Samson made this rejoinder: "Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you." Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them.

These confessions agreed with what his sister had told him, and tended greatly to corroborate her testimony, and to free her from the suspicion of her unfaithfulness to him. So the king having satisfied himself of the spite which Doris, Antipater's mother, as well as himself, bore to him, took away from her all her fine ornaments, which were worth many talents, and then sent her away, and entered into friendship with Pheroras's women. But he who most of all irritated the king against his son was one Antipater, the procurator of Antipater the king's son, who, when he was tortured, among other things, said that Antipater had prepared a deadly potion, and given it to Pheroras, with his desire that he would give it to his father during his absence, and when he was too remote to have the least suspicion cast upon him thereto relating; that Antiphilus, one of Antipater's friends, brought that potion out of Egypt; and that it was sent to Pheroras by Thendion, the brother of the mother of Antipater, the king's son, and by that means came to Pheroras's wife, her husband having given it her to keep. And when the king asked her about it, she confessed it; and as she was running to fetch it, she threw herself down from the house-top; yet did she not kill herself, because she fell upon her feet; by which means, when the king had comforted her, and had promised her and her domestics pardon, upon condition of their concealing nothing of the truth from him, but had threatened her with the utmost miseries if she proved ungrateful [and concealed any thing]: so she promised, and swore that she would speak out every thing, and tell after what manner every thing was done; and said what many took to be entirely true, that the potion was brought out of Egypt by Antiphilus; and that his brother, who was a physician, had procured it; and that "when Thendion brought it us, she kept it upon Pheroras's committing it to her; and that it was prepared by Antipater for thee. When, therefore, Pheroras was fallen sick, and thou camest to him and tookest care of him, and when he saw the kindness thou hadst for him, his mind was overborne thereby. So he called me to him, and said to me, 'O woman! Antipater hath circumvented me in this affair of his father and my brother, by persuading me to have a murderous intention to him, and procuring a potion to be subservient thereto; do thou, therefore, go and fetch my potion, [since my brother appears to have still the same virtuous disposition towards me which he had formerly, and I do not expect to live long myself, and that I may not defile my forefathers by the murder of a brother,] and burn it before my face:' that accordingly she immediately brought it, and did as her husband bade her; and that she burnt the greatest part of the potion; but that a little of it was left, that if the king, after Pheroras's death, should treat her ill, she might poison herself, and thereby get clear of her miseries." Upon her saying thus, she brought out the potion, and the box in which it was, before them all. Nay, there was another brother of Antiphilus, and his mother also, who, by the extremity of pain and torture, confessed the same things, and owned the box [to be that which had been brought out of Egypt]. The high priest's daughter also, who was the king's wife, was accused to have been conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high priesthood away from his father-in-law, Simeon the son of Boethus, and appointed Matthias the son of Theophilus, who was born at Jerusalem, to be high priest in his room.

The like accident befell Glaphyra his wife, who was the daughter of king Archelaus, who, as I said before, was married, while she was a virgin, to Alexander, the son of Herod, and brother of Archelaus; but since it fell out so that Alexander was slain by his father, she was married to Juba, the king of Lybia; and when he was dead, and she lived in widowhood in Cappadocia with her father, Archelaus divorced his former wife Mariamne, and married her, so great was his affection for this Glphyra; who, during her marriage to him, saw the following dream: She thought she saw Alexander standing by her, at which she rejoiced, and embraced him with great affection; but that he complained o her, and said, O Glaphyra! thou provest that saying to be true, which assures us that women are not to be trusted. Didst not thou pledge thy faith to me? and wast not thou married to me when thou wast a virgin? and had we not children between us? Yet hast thou forgotten the affection I bare to thee, out of a desire of a second husband. Nor hast thou been satisfied with that injury thou didst me, but thou hast been so bold as to procure thee a third husband to lie by thee, and in an indecent and imprudent manner hast entered into my house, and hast been married to Archelaus, thy husband and my brother. However, I will not forget thy former kind affection for me, but will set thee free from every such reproachful action, and cause thee to be mine again, as thou once wast. When she had related this to her female companions, in a few days' time she departed this life.

Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod's brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod's sister. Phasaelus had five children by Salampsio; Antipater, Herod, and Alexander, and two daughters, Alexandra and Cypros; which last Agrippa, the son of Aristobulus, married; and Timius of Cyprus married Alexandra; he was a man of note, but had by her no children. Agrippa had by Cypros two sons and three daughters, which daughters were named Bernice, Mariamne, and Drusius; but the names of the sons were Agrippa and Drusus, of which Drusus died before he came to the years of puberty; but their father, Agrippa, was brought up with his other brethren, Herod and Aristobulus, for these were also the sons of the son of Herod the Great by Bernice; but Bernice was the daughter of Costobarus and of Salome, who was Herod's sister. Aristobulus left these infants when he was slain by his father, together with his brother Alexander, as we have already related. But when they were arrived at years of puberty, this Herod, the brother of Agrippa, married Mariamne, the daughter of Olympias, who was the daughter of Herod the king, and of Joseph, the son of Joseph, who was brother to Herod the king, and had by her a son, Aristobulus; but Aristobulus, the third brother of Agrippa, married Jotape, the daughter of Sampsigeramus, king of Emesa; they had a daughter who was deaf, whose name also was Jotape; and these hitherto were the children of the male line. But Herodias, their sister, was married to Herod [Philip], the son of Herod the Great, who was born of Mariamne, the daughter of Simon the high priest, who had a daughter, Salome; after whose birth Herodias took upon her to confound the laws of our country, and divorced herself from her husband while he was alive, and was married to Herod [Antipas], her husband's brother by the father's side, he was tetrarch of Galilee; but her daughter Salome was married to Philip, the son of Herod, and tetrarch of Trachonitis; and as he died childless, Aristobulus, the son of Herod, the brother of Agrippa, married her; they had three sons, Herod, Agrippa, and Aristobulus; and this was the posterity of Phasaelus and Salampsio. But the daughter of Antipater by Cypros was Cypros, whom Alexas Selcias, the son of Alexas, married; they had a daughter, Cypros; but Herod and Alexander, who, as we told you, were the brothers of Antipater, died childless. As to Alexander, the son of Herod the king, who was slain by his father, he had two sons, Alexander and Tigranes, by the daughter of Archelaus, king of Cappadocia. Tigranes, who was king of Armenia, was accused at Rome, and died childless; Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. But these descendants of Alexander, soon after their birth, deserted the Jewish religion, and went over to that of the Greeks. But for the rest of the daughters of Herod the king, it happened that they died childless. And as these descendants of Herod, whom we have enumerated, were in being at the same time that Agrippa the Great took the kingdom, and I have now given an account of them, it now remains that I relate the several hard fortunes which befell Agrippa, and how he got clear of them, and was advanced to the greatest height of dignity and power.

For when the siege of Jotapata was over, and I was among the Romans, I was kept with much Care, by means of the great respect that Vespasian showed me. Moreover, at his command, I married a virgin, who was from among the captives of that country yet did she not live with me long, but was divorced, upon my being freed from my bonds, and my going to Alexandria. However, I married another wife at Alexandria, and was thence sent, together with Titus, to the siege of Jerusalem, and was frequently in danger of being put to death; while both the Jews were very desirous to get me under their power, in order to haw me punished. And the Romans also, whenever they were beaten, supposed that it was occasioned by my treachery, and made continual clamors to the emperors, and desired that they would bring me to punishment, as a traitor to them: but Titus Caesar was well acquainted with the uncertain fortune of war, and returned no answer to the soldiers' vehement solicitations against me. Moreover, when the city Jerusalem was taken by force, Titus Caesar persuaded me frequently to take whatsoever I would of the ruins of my country; and did that he gave me leave so to do. But when my country was destroyed, I thought nothing else to be of any value, which I could take and keep as a comfort under my calamities; so I made this request to Titus, that my family might have their liberty: I had also the holy books by Titus's concession. Nor was it long after that I asked of him the life of my brother, and of fifty friends with him, and was not denied. When I also went once to the temple, by the permission of Titus, where there were a great multitude of captive women and children, I got all those that I remembered as among my own friends and acquaintances to be set free, being in number about one hundred and ninety; and so I delivered them without their paying any price of redemption, and restored them to their former fortune. And when I was sent by Titus Caesar with Cerealins, and a thousand horsemen, to a certain village called Thecoa, in order to know whether it were a place fit for a camp, as I came back, I saw many captives crucified, and remembered three of them as my former acquaintance. I was very sorry at this in my mind, and went with tears in my eyes to Titus, and told him of them; so he immediately commanded them to be taken down, and to have the greatest care taken of them, in order to their recovery; yet two of them died under the physician's hands, while the third recovered.

But when Titus had composed the troubles in Judea, and conjectured that the lands which I had in Judea would bring me no profit, because a garrison to guard the country was afterward to pitch there, he gave me another country in the plain. And when he was going away to Rome, he made choice of me to sail along with him, and paid me great respect: and when we were come to Rome, I had great care taken of me by Vespasian; for he gave me an apartment in his own house, which he lived in before he came to the empire. He also honored me with the privilege of a Roman citizen, and gave me an annual pension; and continued to respect me to the end of his life, without any abatement of his kindness to me; which very thing made me envied, and brought me into danger; for a certain Jew, whose name was Jonathan, who had raised a tumult in Cyrene, and had persuaded two thousand men of that country to join with him, was the occasion of their ruin. But when he was bound by the governor of that country, and sent to the emperor, he told him that I had sent him both weapons and money. However, he could not conceal his being a liar from Vespasian, who condemned him to die; according to which sentence he was put to death. Nay, after that, when those that envied my good fortune did frequently bring accusations against me, by God's providence I escaped them all. I also received from Vespasian no small quantity of land, as a free gift, in Judea; about which time I divorced my wife also, as not pleased with her behavior, though not till she had been the mother of three children, two of whom are dead, and one whom I named Hyrcanus, is alive. After this I married a wife who had lived at Crete, but a Jewess by birth: a woman she was of eminent parents, and such as were the most illustrious in all the country, and whose character was beyond that of most other women, as her future life did demonstrate. By her I had two sons; the elder's name was Justus, and the next Simonides, who was also named Agrippa. And these were the circumstances of my domestic affairs. However, the kindness of the emperor to me continued still the same; for when Vespasian was dead, Titus, who succeeded him in the government, kept up the same respect for me which I had from his father; and when I had frequent accusations laid against me, he would not believe them. And Domitian, who succeeded, still augmented his respects to me; for he punished those Jews that were my accusers, and gave command that a servant of mine, who was a eunuch, and my accuser, should be punished. He also made that country I had in Judea tax free, which is a mark of the greatest honor to him who hath it; nay, Domitia, the wife of Caesar, continued to do me kindnesses. And this is the account of the actions of my whole life; and let others judge of my character by them as they please. But to thee, O Epaphroditus, thou most excellent of men! do I dedicate all this treatise of our Antiquities; and so, for the present, I here conclude the whole.

Upon Arehelaus's saying this, and much more to the same purpose, Herod's displeasure against Pheroras was mollified; yet did he persevere in his own indignation against Alexander, and said he would have his daughter divorced, and taken away from him, and this till he had brought Herod to that pass, that, contrary to his former behavior to him, he petitioned Archelaus for the young man, and that he would let his daughter continue espoused to him: but Archelaus made him strongly believe that he would permit her to be married to any one else, but not to Alexander, because he looked upon it as a very valuable advantage, that the relation they had contracted by that affinity, and the privileges that went along with it, might be preserved. And when the king said that his son would take it for a great favor to him, if he would not dissolve that marriage, especially since they had already children between the young man and her, and since that wife of his was so well beloved by him, and that as while she remains his wife she would be a great preservative to him, and keep him from offending, as he had formerly done; so if she should be once torn away from him, she would be the cause of his falling into despair, because such young men's attempts are best mollified when they are diverted from them by settling their affections at home. So Arehelaus complied with what Herod desired, but not without difficulty, and was both himself reconciled to the young man, and reconciled his father to him also. However, he said he must, by all means, be sent to Rome to discourse with Caesar, because he had already written a full account to him of this whole matter.

I cannot also but think it worthy to be recorded what dream Glaphyra, the daughter of Archelaus, king of Cappadocia, had, who had at first been wife to Alexander, who was the brother of Archelaus, concerning whom we have been discoursing. This Alexander was the son of Herod the king, by whom he was put to death, as we have already related. This Glaphyra was married, after his death, to Juba, king of Libya; and, after his death, was returned home, and lived a widow with her father. Then it was that Archelaus, the ethnarch, saw her, and fell so deeply in love with her, that he divorced Mariamne, who was then his wife, and married her. When, therefore, she was come into Judea, and had been there for a little while, she thought she saw Alexander stand by her, and that he said to her; "Thy marriage with the king of Libya might have been sufficient for thee; but thou wast not contented with him, but art returned again to my family, to a third husband; and him, thou impudent woman, hast thou chosen for thine husband, who is my brother. However, I shall not overlook the injury thou hast offered me; I shall [soon] have thee again, whether thou wilt or no." Now Glaphyra hardly survived the narration of this dream of hers two days.

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, if a slave was eating terumah, and they came and said to him: “Your master is dead”, or “He sold you to an Israelite”, or “He gave you away as a gift”, or “He emancipated you.” So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says: all the sacrifices he had offered on the altar are disqualified. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified.

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, if a slave was eating terumah, and they came and said to him: “Your master is dead”, or “He sold you to an Israelite”, or “He gave you away as a gift”, or “He emancipated you.” So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says: all the sacrifices he had offered on the altar are disqualified. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified.

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, if a slave was eating terumah, and they came and said to him: “Your master is dead”, or “He sold you to an Israelite”, or “He gave you away as a gift”, or “He emancipated you.” So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says: all the sacrifices he had offered on the altar are disqualified. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified.

One may not marry a woman during the festival, whether a virgin or a widow, nor may one perform levirate marriage, because this is a joy for him. But one may remarry his divorced wife. And a woman may make the adornments [for her wedding] during the festival. Rabbi Judah says: she may not put on lime, as that is a [temporary] disfigurement to her.

Fifteen [categories of] women exempt their rival wives and the rival wives of their rival wives and so on ad infinitum from halitzah and from yibbum. And these are they: his daughter, and the daughter of his daughter, and the daughter of his son, and the daughter of his wife, and the daughter of her son and the daughter of her daughter; (7) His mother-in-law and his mother-in-law’s mother, and his father-in-law’s mother; (10) His maternal sister and his mother’s sister and his wife’s sister (13) And his maternal brother’s wife; and the wife of his brother who died before he was born, (15) And his daughter-in-law. All these exempt their rival wives and the rival wives of their rival wives, and so on, ad infinitum, from halitzah and from yibbum. If any of them died, or made a declaration of refusal, or were divorced, or were found incapable of procreation, their rivals are permitted. And you cannot say of a man’s mother-in-law, or the mother of his mother-in-law and of the mother of his father-in-law that they were found incapable of procreation or that they made a declaration of refusal.

How do they exempt their rival wives? If his daughter or any other of these forbidden relatives was married to his brother who also had another wife, and he died, then just as his daughter is exempt so is her rival exempt. If his daughter’s rival went and married a second brother of his, who also had another wife, and he died, then just as the rival of his daughter is exempt so is his daughter’s rival’s rival exempt, even if there were a hundred [brothers]. How is it that if they had died, their rivals are permitted? If a man’s daughter or any other of these forbidden relatives was married to his brother who also had another wife, and his daughter died or was divorced, and afterwards his brother died, her rival is permitted. The rival of any one who can make a declaration of refusal but did not make a declaration of refusal, must perform halitzah and may not have yibbum.

A “prohibition due to a commandment” [refers to] the secondary incest prohibitions forbidden by the scribes. “A prohibition due to holiness” [refers to the following forbidden relationships]: a widow to a high priest; a divorced woman, or one that had performed halitzah to a regular priest; a mamzereth or a netinah to an Israelite; and an Israelite woman to a natin or a mamzer.

A sage who has pronounced a woman forbidden to her husband because of a vow must not marry her himself. If, however, a woman made a declaration of refusal or performed halitzah in his presence, he may marry her, since he [is part of a] court. If any of these had wives who [subsequently] died, [the other women] are permitted to marry them. If [the women] were married to others and were [subsequently] divorced, or widowed, they may be married to these. They are permitted to their sons or brothers.

Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husband died and the brother who was married to the stranger married his wife, and then the wife of the second brother died, and afterwards the brother who was married to the stranger died, behold she is forbidden to him forever, since she was forbidden to him for one moment. Three brothers: two of whom were married to two sisters and the third was married to a stranger. If one of the sisters’ husbands divorced his wife, and then the brother who was married to the stranger died, and he who had divorced his wife married her and then died,- this is a case concerning which they said: If any of them died or were divorced, their rivals are permitted.

Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husband died and the brother who was married to the stranger married his wife, and then the wife of the second brother died, and afterwards the brother who was married to the stranger died, behold she is forbidden to him forever, since she was forbidden to him for one moment. Three brothers: two of whom were married to two sisters and the third was married to a stranger. If one of the sisters’ husbands divorced his wife, and then the brother who was married to the stranger died, and he who had divorced his wife married her and then died,- this is a case concerning which they said: If any of them died or were divorced, their rivals are permitted.

Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husband died and the brother who was married to the stranger married his wife, and then the wife of the second brother died, and afterwards the brother who was married to the stranger died, behold she is forbidden to him forever, since she was forbidden to him for one moment. Three brothers: two of whom were married to two sisters and the third was married to a stranger. If one of the sisters’ husbands divorced his wife, and then the brother who was married to the stranger died, and he who had divorced his wife married her and then died,- this is a case concerning which they said: If any of them died or were divorced, their rivals are permitted.

A man who remarried his divorced wife, or married his halutzah, or married the relative of his halutzah must divorce her, and the child is a mamzer; the words of Rabbi Akiva. But the Sages say: the child is not a mamzer. They agree that where a man married the relative of his divorcee the child is a mamzer.

Who is a mamzer? [The offspring of a union with] any relative with whom cohabitation is forbidden, the words of Rabbi Akiva. Shimon the Yemenite says: [The offspring of any union] for which one is obligated kareth at the hands of heaven; and the halachah is like his words. Rabbi Joshua says: [The offspring of any union] for which one is obligated death at the hands of a court. Rabbi Shimon ben Azzai said: I found a scroll of genealogical records in Jerusalem, and it was written on it, “So-and-so is a mamzer [having been born] from an adulterous woman”, which confirms the view of Rabbi Joshua. If a man’s wife died, he is permitted to marry her sister. If he divorced her and then she died he is permitted to marry her sister. If she was married to another man and died, he is permitted to marry her sister. If a man’s sister-in-law died, he may marry her sister. If he performed for her halitzah and then she died, he is permitted to marry her sister.

Similarly, one who has intercourse with any of the forbidden relatives listed in the Torah, or with any of those who are disqualified to marry him as, for instance, a widow to a high priest, a divorced woman or a halutzah to a common priest, a mamzeret or a netinah to an Israelite or the daughter of an Israelite to a mamzer or a nathin, he has disqualified [her from marrying a priest], and the laws do not make a distinction between different types of intercourse.

A widow to a high priest, a divorced woman or a halutzah to an ordinary priest they do not eat terumah from the point of betrothal. Rabbi Eliezer and Rabbi Shimon declare them eligible. If they became widows or were divorced after full marriage they are ineligible; If after betrothal they are eligible.

A widow to a high priest, a divorced woman or a halutzah to an ordinary priest they do not eat terumah from the point of betrothal. Rabbi Eliezer and Rabbi Shimon declare them eligible. If they became widows or were divorced after full marriage they are ineligible; If after betrothal they are eligible.

A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yohanan ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28).

If a widow [who married] a high priest, or if a divorced woman or a halutzah [who married] an ordinary priest brought in to her husband melog slaves and tzon barzel slaves, the melog slaves may not eat terumah but the tzon barzel slaves may eat of it. The following are melog slaves: those who, if they die, are the wife’s loss and, if their value increases, are her profit. Even though it is the husband's duty to maintain them, they may not eat terumah. The following are tzon barzel slaves: if they die, they are the loss of the husband and, if their value increases, they are a profit to him. Since he is responsible for them, they are permitted to eat terumah.

If a woman whose husband and son went to a country beyond the sea was told, “Your husband died and your son died afterwards”, and she married again, and later she was told, “the [deaths] happened in the opposite order” she must leave, and any child born before or after is a mamzer. If she was told “Your son died and your husband died afterwards”, and she had yibbum, and afterwards she was told, “the [deaths] happened in the opposite order” she must leave, and any child born before or after is a mamzer. If she was told, “Your husband died”, and she married, and afterwards she was told, “He was alive but is now dead”, she must leave, and any child born before [the death of her first husband] is a mamzer, but one born after it is not a mamzer. If she was told, “Your husband died”, and she was betrothed, and afterwards her husband appeared, she is permitted to return to him. Although the second one gave her a get he has not thereby disqualified her from marrying a priest. This Rabbi Elazar ben Mathia expounded: “A woman divorced from her husband” (Leviticus 21:7) not from a man who is not her husband.

If a minor made a declaration of refusal against a man, he is permitted [to marry] her relatives and she is permitted to [marry] his relatives, and he does not disqualify her from[marrying] a priest. If he gave her a get, he is forbidden to [marry] her relatives and she is forbidden to [marry] his relatives, and he also disqualifies her from [marrying] a priest. If he gave her a get and remarried her and then she a made a declaration of refusal against him, and then she was married to another man and became a widow or was divorced, she is permitted to return to him. If she made a declaration of refusal against him and then he remarried her, and then he gave her a get and then she was married to another man and became a widow or was divorced, she is forbidden to return to him. This is the general rule: if divorce followed meun she is forbidden to return to him, and if meun followed divorce she is permitted to return to him.

If a minor made a declaration of refusal against a man, he is permitted [to marry] her relatives and she is permitted to [marry] his relatives, and he does not disqualify her from[marrying] a priest. If he gave her a get, he is forbidden to [marry] her relatives and she is forbidden to [marry] his relatives, and he also disqualifies her from [marrying] a priest. If he gave her a get and remarried her and then she a made a declaration of refusal against him, and then she was married to another man and became a widow or was divorced, she is permitted to return to him. If she made a declaration of refusal against him and then he remarried her, and then he gave her a get and then she was married to another man and became a widow or was divorced, she is forbidden to return to him. This is the general rule: if divorce followed meun she is forbidden to return to him, and if meun followed divorce she is permitted to return to him.

If a minor made a declaration of refusal against a man, and then she was married to another man who divorced her, and afterwards to another man against whom she made a declaration of refusal, and then to another man who divorced her: she is forbidden to return to any man from whom she was separated by a get, but is permitted to return to any man from whom she was separated by her declaration of refusal.

If a minor made a declaration of refusal against a man, and then she was married to another man who divorced her, and afterwards to another man against whom she made a declaration of refusal, and then to another man who divorced her: she is forbidden to return to any man from whom she was separated by a get, but is permitted to return to any man from whom she was separated by her declaration of refusal.

If a man divorced his wife and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. Similarly, if a man divorced an orphan and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. If a minor was given in marriage by her father and was divorced she is like an orphan in her father’s lifetime and then her husband remarried her, all agree that she is forbidden to marry the yavam.

If a man divorced his wife and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. Similarly, if a man divorced an orphan and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. If a minor was given in marriage by her father and was divorced she is like an orphan in her father’s lifetime and then her husband remarried her, all agree that she is forbidden to marry the yavam.

If a man divorced his wife and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. Similarly, if a man divorced an orphan and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. If a minor was given in marriage by her father and was divorced she is like an orphan in her father’s lifetime and then her husband remarried her, all agree that she is forbidden to marry the yavam.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.

A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.

A woman became a widow or was divorced. She says, “I was a virgin when you married me” and he says, “Not so, rather you were a widow when I married you”, If there are witnesses that she went out with a hinuma, and with her head uncovered, her ketubah is two hundred [zuz.] Rabbi Yohanan ben Beroka says: the distribution of roasted ears of corn is also evidence.

If a woman says, “I was married and I am divorced”, she is believed, for the mouth that forbade is the mouth that permitted. But if there are witnesses that she was married, and she says, “I am divorced”, she is not believed. If she says, “I was taken captive but I have remained clean”, she is believed, for the mouth that forbade is the mouth that permitted. But if there are witnesses that she was taken captive and she says, “I have remained clean” she is not believed. But if the witnesses came after she had married, she shall not go out.

If a woman says, “I was married and I am divorced”, she is believed, for the mouth that forbade is the mouth that permitted. But if there are witnesses that she was married, and she says, “I am divorced”, she is not believed. If she says, “I was taken captive but I have remained clean”, she is believed, for the mouth that forbade is the mouth that permitted. But if there are witnesses that she was taken captive and she says, “I have remained clean” she is not believed. But if the witnesses came after she had married, she shall not go out.

A girl who was betrothed and then divorced Rabbi Yose the Galilean says: she does not receive a fine. Rabbi Akiva says: she receives the fine and the fine belongs to her.

An orphan who was betrothed and then divorced Rabbi Elazar says that one who seduces her is exempt but one who rapes her is liable [to pay the fine].

If a man gave his daughter in betrothal and she was divorced, [and then] he gave her [again] in betrothal and she was widowed, her ketubah belongs to him. If he gave her in marriage and she was divorced [and then] he gave her [again] in marriage and she was left a widow, her ketubah belongs to her. Rabbi Judah said: the first belongs to her father. They said to him: as soon as he gives her in marriage, her father loses all control over her.

If a man gave his daughter in betrothal and she was divorced, [and then] he gave her [again] in betrothal and she was widowed, her ketubah belongs to him. If he gave her in marriage and she was divorced [and then] he gave her [again] in marriage and she was left a widow, her ketubah belongs to her. Rabbi Judah said: the first belongs to her father. They said to him: as soon as he gives her in marriage, her father loses all control over her.

Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.

Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.

Rabbi Shimon says: In respect to that in which the husband is at an advantage when he marries his wife he is at a disadvantage when he divorces her and in respect to that in which he is at a disadvantage when he marries her he is at an advantage when he divorces her. Produce which is attached to the ground is the husband’s when he marries his wife and hers when he divorces her, Produce that is detached from the ground is hers when she marries but the husband’s when she is divorced.

He cannot say to her, “Behold your ketubah lies on the table’, rather all of his property has on it a lien from her kethubah. So too, a man may not say to his wife, behold your ketubah lies on the table, but all of his property has on it a lien from her ketubah. If he divorced her she is entitled only to her ketubah. If he remarried her she is like all other wives, and is entitled only to her ketubah.

[A widow who] sold her ketubah or part of it; or pledged her ketubah or part of it; or gave it away to someone else or part of it, may not sell [her husband’s property] in order to receive the remainder of her ketubah except with [the permission of] a court. But the Sages say: she may sell [the land pledged for her kethubah] even in four or five installments. And [meanwhile] she may sell [of her husband’s estate to provide] for her maintenance without [the permission of] the court, and she writes, “I sold [the land to provide] for my maintenance”. A divorced woman must not sell [her husband’s property] except with [the permission of] the court.

[A minor] who refused her husband, a secondary incest prohibition, or an aylonit is not entitled to a ketubah or to the usufruct [of her dowry] or to maintenance, or to the worn-out articles [of her dowry]. If from the outset he had married on the understanding that she is an aylonit she is entitled to a ketubah. A widow who was married to a high priest, a divorced woman or a halutzah who was married to a regular priest, a mamzereth or a netinah who was married to an Israelite, or the daughter of an Israelite who was married to a Natin or a mamzer is entitled to a ketubah.

Everyone may compel [their spouse] to go up to the land of Israel, but none may compel [their spouse] to leave. Everyone may compel [their spouse] to go up to Jerusalem, but none may compel [their spouse] to leave. The same is true for both men and women and [slaves]. If a man married a woman in the land of Israel and divorced her in the land of Israel, he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in the land of Israel and divorced her in Cappadocia he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in Cappadocia and divorced her in the land of Israel, he must a gain pay [her ketubah] in the currency of the land of Israel. Rabban Shimon ben Gamaliel says that he must pay her [her ketubah] in the Cappadocian currency.

Everyone may compel [their spouse] to go up to the land of Israel, but none may compel [their spouse] to leave. Everyone may compel [their spouse] to go up to Jerusalem, but none may compel [their spouse] to leave. The same is true for both men and women and [slaves]. If a man married a woman in the land of Israel and divorced her in the land of Israel, he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in the land of Israel and divorced her in Cappadocia he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in Cappadocia and divorced her in the land of Israel, he must a gain pay [her ketubah] in the currency of the land of Israel. Rabban Shimon ben Gamaliel says that he must pay her [her ketubah] in the Cappadocian currency.

Everyone may compel [their spouse] to go up to the land of Israel, but none may compel [their spouse] to leave. Everyone may compel [their spouse] to go up to Jerusalem, but none may compel [their spouse] to leave. The same is true for both men and women and [slaves]. If a man married a woman in the land of Israel and divorced her in the land of Israel, he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in the land of Israel and divorced her in Cappadocia he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in Cappadocia and divorced her in the land of Israel, he must a gain pay [her ketubah] in the currency of the land of Israel. Rabban Shimon ben Gamaliel says that he must pay her [her ketubah] in the Cappadocian currency.

If one vows by herem, and says, “I vowed only by a herem (a of the sea”; [If he says] “By a korban”, and then says, “I vowed only by korbanot (gifts) of kings”; [If he says] “Behold! I myself (atzmi) am a korban”, and then says, “I vowed only by the etzem (bone) which I keep for the purpose of vowing”; [If he says,] “Konam be any benefit my wife has from me”, and then says, “I spoke only of my first wife, whom I have divorced” Regarding none of these [vows] should they inquire [of a sage in order to break them], but if they inquire about them, they are punished and treated strictly, the words of Rabbi Meir. But the Sages say: they are given an opening on other grounds, in order that they should not act lightly with vows.

They release one’s vows [by reference] to his own honor and the honor of his children. They say to him, “Had you known that tomorrow they will say of you, ‘It is the regular habit of so-and-so to divorce his wife’; and concerning your daughters they will say, ‘They are the daughters of a divorced woman. What fault did he find in their mother to divorce her?’ If he replies, “Had I known that it is so, I would not have vowed,” he is released from his vow.

If one vowed as a betrothed woman, and then was divorced on that day and betrothed [again] on the same day, even a hundred times, her father and last betrothed husband can annul her vows. This is the general rule: as long as she has not passed out into her own control for even one hour, her father and last husband can annul her vows.

“But every vow of a widow and of a divorcee… shall be binding upon her” (Numbers 30:9). How is this so? If she said, “Behold, I will be a nazirite after thirty days”, even if she married within the thirty days, he cannot annul it. If she vows while in her husband’s domain, he can annul [the vow] for her. How is this so? If she said, “Behold, I will be a nazirite after thirty days,” [and her husband annulled it], even though she was widowed or divorced within the thirty days, it is annulled. If she vowed on one day, and he divorced her on the same day and took her back on the same day, he cannot annul it. This is the general rule: once she has gone into her own domain [even] for a single hour, he cannot annul.

“But every vow of a widow and of a divorcee… shall be binding upon her” (Numbers 30:9). How is this so? If she said, “Behold, I will be a nazirite after thirty days”, even if she married within the thirty days, he cannot annul it. If she vows while in her husband’s domain, he can annul [the vow] for her. How is this so? If she said, “Behold, I will be a nazirite after thirty days,” [and her husband annulled it], even though she was widowed or divorced within the thirty days, it is annulled. If she vowed on one day, and he divorced her on the same day and took her back on the same day, he cannot annul it. This is the general rule: once she has gone into her own domain [even] for a single hour, he cannot annul.

There are nine young girls whose vows stand: [1a] a girl who reached majority age who is [like] an orphan; [1b] a young girl [who vowed] and [then] reached majority age who is [like] an orphan; [1c] a young girl who has not yet reached majority age, who is [like] an orphan; [2a] a girl who reached majority age and whose father died; [2b] a young girl [who vowed] and [then] reached majority age and whose father died; [2c] a young girl who has not yet reached majority age and whose father died; [3a] a young girl whose father died, and after her father died she became of majority age; [3b] a girl who has reached majority age whose father is alive; [3c] a young girl who has reached majority age and whose father is alive. Rabbi Judah says: also one who married off his daughter while a minor, and she was widowed or divorced and returned to him [her father] and is still a young girl.

At first they would say that three women must be divorced and receive their ketubah: She who says: “I am defiled to you”; “Heaven is between me and you”; “I have been removed from the Jews.” But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband: She who said, “I am defiled unto you” must bring proof. “Heaven is between me and you” they [shall appease them] by a request. “I have been removed from the Jews” he [the husband] must annul his portion, and she may have relations with him, and she shall be removed from other Jews.

All agree that he cannot make a stipulation with her with regard to the time before she was betrothed or after she is divorced. If she secludes herself [with the man about whom she was warned, but after being divorced] and was defiled and subsequently [her husband] took her back, he cannot make a stipulation with her [in regard to this]. This is the general rule: any with whom she has intercourse and was not prohibited to him [at that time] the husband cannot make a stipulation on this.

All agree that he cannot make a stipulation with her with regard to the time before she was betrothed or after she is divorced. If she secludes herself [with the man about whom she was warned, but after being divorced] and was defiled and subsequently [her husband] took her back, he cannot make a stipulation with her [in regard to this]. This is the general rule: any with whom she has intercourse and was not prohibited to him [at that time] the husband cannot make a stipulation on this.

A betrothed woman and a shomeret yavam do not drink [the bitter waters] and do not receive their ketubah, as it is said, “When a wife, being under her husband, goes astray” (Numbers 5:29), this excludes a betrothed woman and a shomeret yavam. A widow who had married a high priest, a divorced woman or a halutzah who had married an ordinary priest, a mamzeret or a netinah who had married an Israelite, and the daughter of an Israelite who had married a mamzer or a natin do not drink [the bitter waters] and do not receive their ketubah.

The following do not return home: He who built a gatehouse, a portico or a porch; He who planted four fruit trees or five trees which are not fruit-bearing; He who took back his divorced wife. If a high priest married a widow, or an ordinary priest married a divorcee or a halutzah, or an Israelite married a mamzereth or a netinah, or the daughter of an Israelite married a mamzer or a natin, he does not return home. Rabbi Judah says: even he who builds a house upon its [original] foundations does not return home. Rabbi Eliezer says: even he who builds a brick-house in the Sharon does not return home.

Even the women who are not trusted to say “Her husband died,” are trusted to bring her get: her mother-in-law, the daughter of her mother-in-law, her rival wife, her sister-in-law (husband’s brother’s wife) and the daughter of her husband. What is the difference between the get and death? The writing [on the get] proves [that she is divorced.] A woman may bring her own get but she must say, “In my presence it was signed and in my presence it was delivered.”

A woman who said [to an agent], “Receive my get for me” requires two sets of witnesses, two to say, “In our presence she told him”, and two to say, “In our presence he received [the get] and tore it”. Even if the first set are the same [witnesses] as the latter set or if there was one in the first set and one in the second, and one joined with them [for both testimonies]. If a young girl is betrothed, both she and her father may receive her get. Rabbi Judah said that two [different] hands cannot take possession as one. Rather her father alone may receive her get. One who is not able to keep her get is not capable of being divorced.

She should not be alone with him except in the presence of witnesses, even a slave or a handmaid [any witness is sufficient] except for her own female slave, since she can take liberties in front of her own handmaid. What is her status during those days? Rabbi Judah says that she is regarded as a married woman in every respect. Rabbi Yose says that she is both divorced and not divorced.

She should not be alone with him except in the presence of witnesses, even a slave or a handmaid [any witness is sufficient] except for her own female slave, since she can take liberties in front of her own handmaid. What is her status during those days? Rabbi Judah says that she is regarded as a married woman in every respect. Rabbi Yose says that she is both divorced and not divorced.

[If a husband says], “This is your get on condition that you give me two hundred zuz”, she is divorced and she has to give [him the money]. [If he says], “On condition that you give [the money to] within thirty days from now, if she gives him within thirty days she is divorced, but if not she is not divorced. Rabban Shimon ben Gamaliel says: “It happened in Sidon that a man said to his wife, “This is your get on condition that you give me my robe”, and his robe was lost, and the Sages said that she should give him its value in money.

[If a husband says], “This is your get on condition that you give me two hundred zuz”, she is divorced and she has to give [him the money]. [If he says], “On condition that you give [the money to] within thirty days from now, if she gives him within thirty days she is divorced, but if not she is not divorced. Rabban Shimon ben Gamaliel says: “It happened in Sidon that a man said to his wife, “This is your get on condition that you give me my robe”, and his robe was lost, and the Sages said that she should give him its value in money.

[If a husband says], “This is your get on condition that you give me two hundred zuz”, she is divorced and she has to give [him the money]. [If he says], “On condition that you give [the money to] within thirty days from now, if she gives him within thirty days she is divorced, but if not she is not divorced. Rabban Shimon ben Gamaliel says: “It happened in Sidon that a man said to his wife, “This is your get on condition that you give me my robe”, and his robe was lost, and the Sages said that she should give him its value in money.

[If a husband says,] “If I do not come back within twelve months, write a get and give it to my wife”, and they wrote a get before twelve months had passed and gave it to her after, it is not a get. [If he said,] “Write a get and give it to my wife if I do not come back within twelve months”, and they wrote it before the twelve months had passed and gave it after, it is no get. Rabbi Yose says: like this is a get. If they wrote it after twelve months and delivered it after twelve months and he died, if the delivery of the get preceded his death the get is valid, but if his death preceded the delivery of the get it is not valid. If it is not known which was first, this is the woman about whom they said, “[She is] divorced and not divorced.”

[If a husband says,] “If I do not come back within twelve months, write a get and give it to my wife”, and they wrote a get before twelve months had passed and gave it to her after, it is not a get. [If he said,] “Write a get and give it to my wife if I do not come back within twelve months”, and they wrote it before the twelve months had passed and gave it after, it is no get. Rabbi Yose says: like this is a get. If they wrote it after twelve months and delivered it after twelve months and he died, if the delivery of the get preceded his death the get is valid, but if his death preceded the delivery of the get it is not valid. If it is not known which was first, this is the woman about whom they said, “[She is] divorced and not divorced.”

If a husband throws a get to his wife, and she is in her house or in her courtyard, she is divorced. If he throws it to her in his house or in his courtyard, even though it is with her on the same bed, she is not divorced. If he throws it into her lap or into her basket, she is divorced.

If a husband throws a get to his wife, and she is in her house or in her courtyard, she is divorced. If he throws it to her in his house or in his courtyard, even though it is with her on the same bed, she is not divorced. If he throws it into her lap or into her basket, she is divorced.

If a husband throws a get to his wife, and she is in her house or in her courtyard, she is divorced. If he throws it to her in his house or in his courtyard, even though it is with her on the same bed, she is not divorced. If he throws it into her lap or into her basket, she is divorced.

If he said to her, “Take in this debt document”, or if she found it behind him and read it and it turned out to be her get, it is not a get, until he says to her, “Here is your get.” If he put it into her hand while she was asleep and when she woke up she read it and found it was her get, it is not a get until he says to her, “Here is your get.” If she was standing in the public domain and he threw it to her, if it lands near her she is divorced, but if it lands near him she is not divorced. If it lands midway, she is divorced and not divorced.

If he said to her, “Take in this debt document”, or if she found it behind him and read it and it turned out to be her get, it is not a get, until he says to her, “Here is your get.” If he put it into her hand while she was asleep and when she woke up she read it and found it was her get, it is not a get until he says to her, “Here is your get.” If she was standing in the public domain and he threw it to her, if it lands near her she is divorced, but if it lands near him she is not divorced. If it lands midway, she is divorced and not divorced.

If he said to her, “Take in this debt document”, or if she found it behind him and read it and it turned out to be her get, it is not a get, until he says to her, “Here is your get.” If he put it into her hand while she was asleep and when she woke up she read it and found it was her get, it is not a get until he says to her, “Here is your get.” If she was standing in the public domain and he threw it to her, if it lands near her she is divorced, but if it lands near him she is not divorced. If it lands midway, she is divorced and not divorced.

If he said to her, “Take in this debt document”, or if she found it behind him and read it and it turned out to be her get, it is not a get, until he says to her, “Here is your get.” If he put it into her hand while she was asleep and when she woke up she read it and found it was her get, it is not a get until he says to her, “Here is your get.” If she was standing in the public domain and he threw it to her, if it lands near her she is divorced, but if it lands near him she is not divorced. If it lands midway, she is divorced and not divorced.

Similarly with betrothals and similarly with a debt. If a man’s creditor said to him, “Throw me my debt”, and he threw it to him, if it lands nearer to the creditor, the borrower is credited [with paying back his debt]; if it lands nearer to the borrower, the borrower is still obligated [to repay the money]; if it lands midway, they divide. If she was standing on a roof and he threw it up to her, as soon as it reaches the airspace of the roof, she is divorced. If he was above and she below and he threw it to her, once it has left the space of the roof, [even were it to be immediately] erased or burnt, she is divorced.

Similarly with betrothals and similarly with a debt. If a man’s creditor said to him, “Throw me my debt”, and he threw it to him, if it lands nearer to the creditor, the borrower is credited [with paying back his debt]; if it lands nearer to the borrower, the borrower is still obligated [to repay the money]; if it lands midway, they divide. If she was standing on a roof and he threw it up to her, as soon as it reaches the airspace of the roof, she is divorced. If he was above and she below and he threw it to her, once it has left the space of the roof, [even were it to be immediately] erased or burnt, she is divorced.

A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And [Beth Hillel] agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not [yet] take liberties with her. If a man marries a [divorced] woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.

A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And [Beth Hillel] agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not [yet] take liberties with her. If a man marries a [divorced] woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.

A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And [Beth Hillel] agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not [yet] take liberties with her. If a man marries a [divorced] woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.

If a report goes out in the town: “[A certain woman is] betrothed,” she is regarded as betrothed; [If a report goes out in the town: “A certain woman is] divorced,” she is regarded as divorced. [This is only the case] provided the report has no qualification. What is meant by a qualification? [If the report is,] “So-and-so divorced his wife with a stipulation” [or], “He threw her the betrothal money, but it is uncertain whether it landed nearer to her or nearer to him” this is a qualification.

If a report goes out in the town: “[A certain woman is] betrothed,” she is regarded as betrothed; [If a report goes out in the town: “A certain woman is] divorced,” she is regarded as divorced. [This is only the case] provided the report has no qualification. What is meant by a qualification? [If the report is,] “So-and-so divorced his wife with a stipulation” [or], “He threw her the betrothal money, but it is uncertain whether it landed nearer to her or nearer to him” this is a qualification.

If a report goes out in the town: “[A certain woman is] betrothed,” she is regarded as betrothed; [If a report goes out in the town: “A certain woman is] divorced,” she is regarded as divorced. [This is only the case] provided the report has no qualification. What is meant by a qualification? [If the report is,] “So-and-so divorced his wife with a stipulation” [or], “He threw her the betrothal money, but it is uncertain whether it landed nearer to her or nearer to him” this is a qualification.