Finally, however, in the days of Herod the king, Baruch is despatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: "All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all." And Jesus was obedient unto the angel, saying that, "I shall do all things, Lord," and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures [592] ), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, "Woman, thou retainest thy son," [593] that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begat a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danaë and begat a child from her, (recollect that) the gold is Elohim, and Danaë is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, "Hearken, O heaven, and give ear, O earth; the Lord hath spoken," he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. "Israel," he says, "did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men."
[566] Or, "mother."
[567] kai agnostos, "and unknown," is added in Cruice's and Schneidewin's text, as this word occurs in Hippolytus' epitome of Justinus' heresy in book x. of The Refutation.
[568] dignomos: some read agnomon, i.e., devoid of judgment.
[569] eunen: some read eunoian, i.e., goodwill, but this seems pleonastic where philias precedes.
[570] See Rev. iii. 14. [Bunsen, i. 39.]
[571] Or, "Babelachamos," or "Babel, Achamos."
[572] Or, "Kaviathan."
[573] Gen. ii. 8.
[574] Or, "this one."
[575] Gen. i. 28.
[576] en aute: some read en arche, i.e., in the beginning.
[577] satrapiken. The common reading astrapiken is obviously corrupt.
[578] Or, "mixture."
[579] kato: some read katoge, i.e., katogaios, earthly; some katopheres, with a downward tendency.
[580] Ps. cxvii. 19.
[581] Ps. cxviii. 20.
[582] Isa. lxiv. 4; 1 Cor. ii. 9.
[583] Ps. cx. 1.
[584] Or, "the heavens."
[585] anthropois pasin. 'Elthon. Some read: anthropois. Palin elthon.
[586] Gen. ii. 16, 17.
[587] Or, "in heaven."
[588] Gal. v. 17.
[589] Or, "in heaven."
[590] These words are superfluous here, and are repeated from the preceding sentence by mistake.
[591] psuches: some read euches, i.e., prayer.
[592] Miller conjectures that the parenthetical words should be added to the text.
[593] John xix. 26.