15:1
Οὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου ἡ μὲν τοῦ Σίμωνος ἀπέσβη καὶ παραχρῆμα σὺν καὶ τῷ ἀνδρὶ καταλέλυτο δύναμις, τοσοῦτο δ᾿ ἐπέλαμψεν ταῖς τῶν ἀκροατῶν τοῦ Πέτρου διανοίαις εὐσεβείας φέγγος ὡς μὴ τῇ εἰσάπαξ ἱκανῶς ἔχειν ἀρκεῖσθαι ἀκοῇ, μηδὲ τῇ ἀγράφῳ τοῦ θείου κηρύγματος διδασκαλίᾳ, παρακλήσεσι δὲ παντοίαις Μάρκον, οὗ τὸ εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου λιπαρῆσαι, ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας, μὴ πρότερόν τε ἀνεῖναι ἢ κατεργάσασθαι τὸν ἄνδρα, καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μάρκον εὐαγγελίου γραφῆς.
如此，當神聖的道在他們中間居住之時，西門的權勢就熄滅了，他本人也立刻被推翻；敬虔之光如此照耀在彼得聽眾的心思上，以致他們不甘於只聽一次，也不滿足於那未成文之神聖宣講的教訓，反倒用各樣的懇求央求馬可——他的福音書如今尚存，他是彼得的隨從——求他也把口傳給他們之教訓的記念，留作文字；他們不止息，直到說服了馬可，便成了那稱為「馬可福音」之書寫成的緣由。
Thus, then, when the divine word had sojourned among them, the power of Simon was extinguished and immediately overthrown, together with the man himself; and so great a light of piety shone upon the minds of Peter's hearers that they were not content to be satisfied with a single hearing, nor with the unwritten teaching of the divine preaching, but with all manner of entreaties besought Mark — whose Gospel is extant, and who was a follower of Peter — that he would leave them also in writing a memorial of the teaching delivered to them by word; nor did they cease until they had prevailed upon the man, and so became the cause of the writing of the Gospel called «according to Mark.»
15:2
γνόντα δὲ τὸ πραχθέν φασι τὸν ἀπόστολον ἀποκαλύψαντος αὐτῷ πνεύματος ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ, κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν ταῖς ἐκκλησίαις, (Κλήμης ἐν ἕκτῳ τῶν Υποτυπώσεων παρατέθειται τὴν ἱστορίαν, συνεπιμαρτυρεῖ δ᾿ αὐτῷ καὶ ὁ Ιεραπολίτης ἐπίσκοπος ὀνόματι Παπίας), τοῦ δὲ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προτέρᾳ ἐπιστολῇ, ἣν καὶ συντάξαι φασὶν ἐπ᾿ αὐτῆς Ρόμης, σημαίνειν τε τοῦτ᾿ αὐτὸν, τὴν πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα διὰ τούτων ἀσπάζεταί ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.
據說那使徒得知所行的事——是聖靈向他啟示的——就喜悅那些人的熱心，並批准這書在眾教會中宣讀。（革利免在《綱要》第六卷中記載了這件事，希拉波立的主教、名叫帕皮亞的，也與他一同作見證。）又據說彼得在他前一封書信中題到馬可，這書信據說也是他在羅馬城裡寫成的；他用「巴比倫」這較為比喻的稱呼來指那城，便在這話中表明瞭此事，說：「在巴比倫與你們同蒙揀選的教會問你們安，我兒子馬可也問你們安。」
And they say that the apostle, having learned what had been done — the Spirit having revealed it to him — was pleased with the men's zeal, and ratified the writing for reading in the churches. (Clement, in the sixth book of the Hypotyposes, has set down the account, and Papias, bishop of Hierapolis by name, also bears witness with him.) And they say that Peter makes mention of Mark in his former epistle, which they say he also composed at Rome itself, and that he indicates this, calling the city more figuratively «Babylon,» in these words: «She that is in Babylon, elect together with you, salutes you, and so does Mark my son.»