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and to confess that the same life and manner of piety belongs to us who are from Christ and to the God-loving men of old? so that the right observance of piety handed down to us through the teaching of Christ is shown to be not new and strange, but, if one must speak the truth, the first and only and true one. And let this suffice for this matter. 1.5.1 But come now, after the necessary preparation for the ecclesiastical history which we have proposed, let us now at last begin our journey, as it were, from the appearance of our Saviour in the flesh, calling upon God the Father of the Word, and Jesus Christ himself who is revealed, our Saviour and Lord, the heavenly Word of God, as our helper and fellow-worker in the truth of the narrative. 1.5.2 It was, then, the forty-second year of the reign of Augustus, and the twenty-eighth year after the subjugation of Egypt and the death of Antony and Cleopatra, at which time the dynasty of the Ptolemies in Egypt came to an end, when our Saviour and Lord Jesus Christ was born in Bethlehem of Judea, in accordance with the prophecies concerning him, at the time of the first census, while Quirinius was governor of Syria. 1.5.3 Flavius Josephus, the most celebrated of the Hebrew historians, also mentions this census under Quirinius, and adds another story concerning the sect of the Galileans which arose at that same time, of which our Luke has also made mention in the Acts, saying something like this: “After this man rose up Judas of Galilee in the days of the enrollment, and drew away people after him; he also perished, and all, as many as obeyed him, were scattered.” 1.5.4 In agreement with these things, the aforementioned author, in the eighteenth book of the Antiquities, sets down the following word for word: “Quirinius, a member of the senate, a man who had held the other offices and passed through them all to become consul, and was otherwise of great dignity, came to Syria with a few men, sent by Caesar to be a judge of the nation and a censor of their property.” 1.5.5 And a little later he says: “But Judas, a Gaulanite from a city named Gamala, taking with him Saddok, a Pharisee, was zealous for rebellion, saying that the assessment brought nothing else than outright slavery, and exhorting the nation to lay hold of its freedom.” 1.5.6 And in the second book of the history of the Jewish War, he writes these things concerning the same man: “At this time a certain Galilean man named Judas incited the inhabitants to rebellion, reproaching them if they would endure to pay tribute to the Romans and would bear mortal masters after God.” Thus Josephus. 1.6.1 At that time, when Herod, the first of foreign race, had received the kingdom of the Jewish nation, the prophecy through Moses received its fulfillment: which said that “a ruler shall not fail from Judah, nor a leader from his loins, until he come for whom it is reserved,” whom it also declares will be the expectation of the nations. 1.6.2 For the prediction was indeed unfulfilled during the time it was permitted for them to live under their own rulers of the nation, who began from Moses himself and continued until the reign of Augustus, under whom Herod, a foreigner, was first entrusted with the rule over the Jews by the Romans. As Josephus reports, he was by race an Idumean on his father's side and an Arabian on his mother's. But according to Africanus—and he was no ordinary writer—those who investigate his history say that Antipater, his father, was the son of a certain Herod of Ascalon, one of the so-called temple-servants of the temple of Apollo. 1.6.3 This Antipater, having been taken captive as a child by Idumean robbers, was with them, because his father, being poor, was not able to pay a ransom for him, and having been brought up in their customs, he was later befriended by Hyrcanus, the high priest of the Jews. 1.6.4 Of him was born the Herod of our Saviour's time.

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καὶ τὸν αὐτὸν βίον τε καὶ τρόπον εὐσεβείας ἡμῖν τε τοῖς ἀπὸ Χριστοῦ καὶ τοῖς πρόπαλαι θεοφιλέσιν ὁμολογεῖν; ὥστε μὴ νέαν καὶ ξένην, ἀλλ' εἰ δεῖ φάναι ἀληθεύοντα, πρώτην ὑπάρχειν καὶ μόνην καὶ ἀληθῆ κατόρθωσιν εὐσεβείας τὴν διὰ τῆς τοῦ Χριστοῦ διδασκαλίας παραδοθεῖσαν ἡμῖν ἀποδείκνυσθαι. καὶ ταῦτα μὲν ὧδε ἐχέτω. 1.5.1 φέρε δὲ ἤδη, μετὰ τὴν δέουσαν προκατασκευὴν τῆς προτεθείσης ἡμῖν ἐκκλησιαστικῆς ἱστορίας ἤδη λοιπὸν ἀπὸ τῆς ἐνσάρκου τοῦ σωτῆρος ἡμῶν ἐπιφανείας οἷά τινος ὁδοιπορίας ἐφαψώμεθα, τὸν τοῦ λόγου πατέρα θεὸν καὶ τὸν δηλούμενον αὐτὸν Ἰησοῦν Χριστὸν τὸν σωτῆρα καὶ κύριον ἡμῶν, τὸν οὐράνιον τοῦ θεοῦ λόγον, βοηθὸν ἡμῖν καὶ συνεργὸν τῆς κατὰ τὴν διήγησιν ἀληθείας ἐπικαλεσά1.5.2 μενοι. ἦν δὴ οὖν τοῦτο δεύτερον καὶ τεσσαρακοστὸν ἔτος τῆς Αὐγούστου βασιλείας, Αἰγύπτου δ' ὑποταγῆς καὶ τελευτῆς Ἀντωνίου καὶ Κλεοπάτρας, εἰς ἣν ὑστάτην ἡ κατ' Αἴγυπτον τῶν Πτολεμαίων κατέληξε δυναστεία, ὄγδοον ἔτος καὶ εἰκοστόν, ὁπηνίκα ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς ἐπὶ τῆς τότε πρώτης ἀπογραφῆς, ἡγεμονεύοντος Κυρινίου τῆς Συρίας, ἀκολούθως ταῖς περὶ αὐτοῦ προφητείαις ἐν Βηθλεὲμ γεννᾶται 1.5.3 τῆς Ἰουδαίας. ταύτης δὲ τῆς κατὰ Κυρίνιον ἀπογραφῆς καὶ ὁ τῶν παρ' Ἑβραίοις ἐπισημότατος ἱστορικῶν Φλαύιος Ἰώρηπος μνημονεύει, καὶ ἄλλην ἐπισυνάπτων ἱστορίαν περὶ τῆς τῶν Γαλιλαίων κατὰ τοὺς αὐτοὺς ἐπιφυείσης χρόνους αἱρέσεως, ἧς καὶ παρ' ἡμῖν ὁ Λουκᾶς ἐν ταῖς Πράξεσιν μνήμην ὧδέ πως λέγων πεποίηται· «μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς, καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείσθησαν αὐτῷ, διεσκορπί 1.5.4 σθησαν». τούτοις δ' οὖν καὶ ὁ δεδηλωμένος ἐν ὀκτωκαιδεκάτῳ τῆς Ἀρχαιολογίας συνᾴδων ταῦτα παρατίθεται κατὰ λέξιν· «Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων, ἀνὴρ τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς καὶ διὰ πασῶν ὁδεύσας ὕπατος γενέσθαι τά τε ἄλλα ἀξιώματι μέγας, σὺν ὀλίγοις ἐπὶ Συρίας παρῆν, ὑπὸ Καίσαρος δικαιοδότης τοῦ ἔθνους ἀπεσταλμένος καὶ τιμητὴς τῶν οὐσιῶν γενησόμενος.» 1.5.5 καὶ μετὰ βραχέα φησίν· «Ἰούδας δὲ, Γαυλανίτης ἀνὴρ ἐκ πόλεως ὄνομα Γαμαλα, Σάδδοκον Φαρισαῖον προσλαβόμενος, ἠπείγετο ἐπὶ ἀποστάσει, τήν τε ἀποτίμησιν οὐδὲν ἄλλο ἢ ἄντικρυς δουλείαν ἐπιφέρειν λέγοντες καὶ τῆς ἐλευθερίας ἐπ' ἀντιλήψει παρακαλοῦντες τὸ ἔθνος». 1.5.6 καὶ ἐν τῇ δευτέρᾳ δὲ τῶν ἱστοριῶν τοῦ Ἰουδαϊκοῦ πολέμου περὶ τοῦ αὐτοῦ ταῦτα γράφει· «ἐπὶ τούτου τις ἀνὴρ Γαλιλαῖος Ἰούδας ὄνομα εἰς ἀποστασίαν ἐνῆγε τοὺς ἐπιχωρίους, κακίζων εἰ φόρον τε Ῥωμαίοις τελεῖν ὑπομενοῦσιν καὶ μετὰ τὸν θεὸν οἴσουσι θνητοὺς δεσπότας». ταῦτα ὁ Ἰώσηπος. 1.6.1 Τηνικαῦτα δὲ καὶ τοῦ Ἰουδαίων ἔθνους Ἡρῴδου πρώτου τὸ γένος ἀλλοφύλου διειληφότος τὴν βασιλείαν ἡ διὰ Μωυσέως περιγραφὴν ἐλάμβανεν προφητεία· «οὐκ ἐκλείψειν ἄρχοντα ἐξ Ἰούδα οὐδὲ ἡγούμενον ἐκ τῶν μηρῶν αὐτοῦ» φήσασα, «ἕως ἂν ἔλθῃ ᾧ ἀπόκειται,» ὃν καὶ ἀποφαίνει προσδοκίαν ἔσεσθαι ἐθνῶν. 1.6.2 ἀτελῆ γέ τοι τὰ τῆς προρρήσεως ἦν καθ' ὃν ὑπὸ τοῖς οἰκείοις τοῦ ἔθνους ἄρχουσι διάγειν αὐτοῖς ἐξῆν χρόνον, ἄνωθεν ἐξ αὐτοῦ Μωυσέως καταρξαμένοις καὶ εἰς τὴν Αὐγούστου βασιλείαν διαρκέσασιν, καθ' ὃν πρῶτος ἀλλόφυλος Ἡρῴδης τὴν κατὰ Ἰουδαίων ἐπιτρέπεται ὑπὸ Ῥωμαίων ἀρχήν, ὡς μὲν Ἰώσηποςπαραδίδωσιν, Ἰδουμαῖος ὢν κατὰ πατέρα τὸ γένος Ἀράβιος δὲ κατὰ μητέρα, ὡς δ' Ἀφρικανός, οὐχ ὁ τυχὼν δὲ καὶ οὗτος γέγονε συγγραφεύς, φασὶν οἱ τὰ κατ' αὐτὸν ἀκριβοῦντες Ἀντίπατρον τοῦτον δ' εἶναι αὐτῷ πατέρα Ἡρῴδου τινὸς Ἀσκαλωνίτου τῶν περὶ τὸν νεὼ τοῦ Ἀπόλλωνος ἱεροδούλων καλουμένων 1.6.3 γεγονέναι· ὃς Ἀντίπατρος ὑπὸ Ἰδουμαίων λῃστῶν παιδίον αἰχμαλωτισθεὶς σὺν ἐκείνοις ἦν, διὰ τὸ μὴ δύνασθαι τὸν πατέρα πτωχὸν ὄντα καταθέσθαι ὑπὲρ αὐτοῦ, ἐντραφεὶς δὲ τοῖς ἐκείνων ἔθεσιν ὕστερον Ὑρκανῷ τῷ Ἰουδαίων ἀρχιερεῖ φιλοῦται. 1.6.4 τούτου γίνεται ὁ ἐπὶ τοῦ σωτῆρος ἡμῶν Ἡρῴδης.