2-2:2
Γυνή τις συνεβίου ἀνδρὶ ἀκολασταίνοντι, ἀκολασταίνουσα καὶ αὐτὴ πρότερον. Ἐπεὶ δὲ τὰ τοῦ Χριστοῦ διδάγματα ἔγνω, αὐτὴ ἐσωφρονίσθη καὶ τὸν ἄνδρα ὁμοίως σωφρονεῖν πείθειν ἐπειρᾶτο, τὰ διδάγματα ἀναφέρουσα, τήν τε μέλλουσαν τοῖς οὐ σωφρόνως καὶ μετὰ λόγου ὀρθοῦ βιοῦσιν ἔσεσθαι ἐν αἰωνίῳ πυρὶ κόλασιν ἀπαγγέλλουσα.Ὁ δὲ ταῖς αὐταῖς ἀσελγείαις ἐπιμένων ἀλλοτρίαν διὰ τῶν πράξεων ἐποιεῖτο τὴν γαμετήν. Ἀσεβὲς γὰρ ἡγουμένη τὸ λοιπὸν ἡ γυνὴ συγκατακλίνεσθαι ἀνδρί, παρὰ τὸν τῆς φύσεως νόμον καὶ παρὰ τὸ δίκαιον πόρους ἡδονῆς ἐκ παντὸς πειρωμένῳ ποιεῖσθαι, τῆς συζυγίας χωρισθῆναι ἐβουλήθη. Καὶ ἐπεὶ ἐξεδυσωπεῖτο ὑπο τῶν αὐτῆς, ἔτι προσμένειν συμβουλευόντων, ὡς εῖς ἐλπίδα μεταβολῆς ἥξοντός ποτε τοῦ ἀνδρός, βιαζομένη ἑαυτὴν ἐπέμενεν. Ἐπειδὴ δὲ ὁ ταύτης ἀνὴρ εἰς τὴν Ἀλεξάνδρειαν πορευθεὶς χαλεπώτερα πράττειν ἀπηγγέλθη, ὅπως μὴ κοινωνὸς τῶν ἀδικημάτων καὶ ἀσεβημάτων γένηται μένουσα ἐν τῇ συζυγίᾳ καὶ ὁμοδίαιτος καὶ ὁμόκοιτος γινομένη, τὸ λεγόμενον παρ ὑμῖν ῥεπούδιον δοῦσα ἐχωρίσθη.Ὁ δὲ καλὸς κἀγαθὸς ταύτης ἀνήρ, δέον αὐτὸν χαίρειν, ὅτι,ἃ πάλαι μετὰ τῶν ὑπηρετῶν καὶ τῶν μισθοφόρων εὐχερῶς ἔπραττε, μέθαις χαίρουσα καὶ κακίᾳ πάσῃ, τούτων μὲν τῶν πράξεων πέπαυτο καὶ αὐτὸν τὰ αὐτὰ παύσασθαι πράττοντα ἐβούλετο, μὴ βουλομένου ἀπαλλαγείσης κατηγορίαν πεποίηται, λέγων αὐτὴν Χριστιανὴν εἶναι. Καὶ ἡ μὲν βιβλίδιόν σοι τῷ αὐτοκράτορι ἀναδέδωκε, πρότερον συγχωρηθῆναι αὐτῇ διοικήσασθαι τὰ ἑαυτῆς ἀξιοῦσα, ἔπειτα ἀπολογήσασθαι περὶ τοῦ κατηγορήματος μετὰ τὴν τῶν πραγμάτων αὐτῆς διοίκησιν, καὶ συνεχώρησας τοῦτο.Ὁ δὲ ταύτης ποτὲ ἀνήρ, πρὸς ἐκείνην μὲν μὴ δυνάμενος τανῦν ἔτι λέγειν, πρὸς Πτολεμαῖόν τινα, ὃν Οὔρβικος ἐκαλέσατο, διδάσκαλον ἐκείνης τῶν Χριστιανῶν μαθημάτων γενόμενον ἐτράπετο διὰ τοῦδε τοῦ τρόπου. Ἑκατόνταρχον εἰς δεσμὰ ἐμβαλόντα τὸν Πτολεμαῖον, φίλον αὐτῷ ὑπάρχοντα, ἔπεισε λαβέσθαι τοῦ Πτολεμαίου καὶ ἀνερωτῆσαι, εἰ, αὐτὸ τοῦτο μόνον, Χριστιανός ἐστι. Καὶ τὸν Πτολεμαῖον, φιλαλήθη ἀλλ οὐκ ἀπατηλὸν οὐδὲ ψευδολόγον τὴν γνώμην ὄντα, ὁμολογήσαντα ἑαυτὸν εἶναι Χριστιανόν, ἐν δεσμοῖς γενέσθαι ὁ ἑκατόνταρχος πεποίηκε, καὶ ἐπὶ πολὺν χρόνον ἐν τῷ δεσμωτηρίῳ ἐκολάσατο. Τελευταῖον δέ, ὅτε ἐπὶ Οὔρβικον ἤχθη ὁ ἄνθρωπος, ὁμοίως αὐτὸ τοῦτο μόνον ἐξητάσθη, εἰ εἴη Χριστιανός. Καὶ πάλιν, τὰ καλὰ ἑαυτῷ συνεπιστάμενος διὰ τὴν ἀπὸ τοῦ Χριστοῦ διδαχήν, τὸ διδασκάλιον τῆς θείας ἀρετῆς ὡμολόγησεν.Ὁ γὰρ ἀρνούμενος ὁτιοῦν ἢ κατεγνωκὼς τοῦ πράγματος ἔξαρνος γίνεται, ἢ ἑαυτὸν ἀνάξιον ἐπιστάμενος καὶ ἀλλότριον τοῦ πράγματος τὴν ὁμολογίαν φεύγει· ὦν οὐδὲν πρόσεστι τῷ ἀληθινῷ Χριστιανῷ. Καὶ τοῦ Οὐρβίκου κελεύσαντος αὐτὸν ἀπαχθῆναι, Λούκιός τις, καὶ αὐτὸς ὢν Χριστιανός, ὁρῶν τὴν ἀλόγως οὕτω γενομένην κρίσιν, πρὸς τὸν Οὔρβικον ἔφη· Τίς ἡ αἰτία, τοῦ μήτε μοιχὸν μήτε πόρνον μήτε ἀνδροφόνον μήτε λωποδύτην μήτε ἅρπαγα μήτε ἁπλῶς ἀδίκημά τι πράξαντα ἐλεγχόμενον, ὀνόματος δὲ Χριστιανοῦ προσωνυμίαν ὁμολογοῦντα τὸν ἄνθρωπον τοῦτον ἐκολάσω; Οὐ πρέποντα Εὐσεβεῖ αὐτοκράτορι οὐδὲ φιλοσόφῳ Καίσαρος παιδὶ οὐδὲ τῇ ἱερᾷ συγκλήτῳ κρίνεις, ὦ Οὔρβικε. Καὶ ὃς οὐδὲν ἄλλο ἀποκρινάμενος καὶ πρὸς τὸν Λούκιον ἔφη· Δοκεῖς μοι καὶ σὺ εἶναι τοιοῦτος. Καὶ τοῦ Λουκίου φήσαντος· Μάλιστα, πάλιν καὶ αὐτὸν ἀπαχθῆναι ἐκέλευσεν.Ὁ δὲ καὶ χάριν εἰδέναι ὡμολόγει, πονηρῶν δεσποτῶν τῶν τοιούτων ἀπηλλάχθαι γινώσκων καὶ πρὸς τὸν πατέρα καὶ βασιλέα τῶν οὐρανῶν πορεύεσθαι. Καὶ ἄλλος δὲ τρίτος ἐπελθὼν κολασθῆναι προσετιμήθη
有一個婦人與一個放蕩的丈夫同住，她自己從前也是放蕩的。但她認識了基督的教訓之後，便變得貞潔，又設法勸她丈夫也照樣貞潔，向他述說那些教訓，並宣告那等候不貞潔、不照正理而活之人、要在永火中受的刑罰。但她丈夫仍堅持同樣的淫蕩，藉著行為使他妻子與他疏遠。因她此後既認為與這樣一個丈夫同床乃是不虔的——這丈夫盡力以各種違反自然律、違反公義的方式為自己尋求淫慾之途——便想要與這婚姻脫離。當她被自己的親人勸住、仍勸她暫且留下、以為她丈夫或許有一天會生出改變的盼望時，她便勉強自己留了下來。但後來她丈夫去了亞歷山大城，據報行為更加敗壞;為免她繼續留在婚姻中、與他同桌同床而成為他不義與不虔之事的同夥，她便依你們所謂的休書與他離了婚。但她這位「美善高尚」的丈夫，本當因她已不再行那些從前與僕役雇工輕易而行、沉迷醉酒與各樣惡行之事、又願他也停止行同樣之事而歡喜;卻在她違其意願與他分離之後，提出控告，說她是基督徒。她向你這皇帝呈上一份請願，請求先准她處理自己的事務，待事務處理完畢後再就控告作辯護;你也應允了此事。但她從前的丈夫，既如今再不能控告她，便以這樣的方式轉而攻擊一個名叫多利買的人——就是烏爾比庫斯所定罪的那位、曾作她基督徒教訓之師傅的人。他唆使一個作他朋友的百夫長將多利買下在監裡，拿住多利買，盤問他單就這一點：他是否是基督徒。多利買是愛真理的人，心地既不詭詐也不虛謊，便承認自己是基督徒;那百夫長就把他下在捆鎖中，在監裡刑罰他許久。最後，那人被帶到烏爾比庫斯面前，照樣只就這一點受審：他是否是基督徒。他又因藉基督的教訓自知有那美善之事，便承認了這神聖美德的學派。因為凡否認甚麼事的人，或是因定那事為罪而否認，或是因自知不配、與那事無分而逃避承認;這些都與真基督徒無分。當烏爾比庫斯吩咐將他帶下去時，有一個自己也是基督徒、名叫路求的人，看見這審判如此無理，就對烏爾比庫斯說：「這人既非姦夫、非淫亂者、非殺人者、非偷衣者、非強盜，總之並未被查出行了甚麼不義之事，只承認『基督徒』這名的稱呼，你刑罰他是甚麼緣故呢？烏爾比庫斯啊，你這樣審判，既不配那敬虔的皇帝，也不配那作凱撒之子的哲學家，更不配那神聖的元老院。」他不作別的回答，只對路求說：「我看你也是這樣的人。」路求說：「正是。」他便又吩咐將路求也帶下去。路求承認他要感謝，因他知道自己得脫離這樣邪惡的主人，要往諸天的父與君王那裡去。又有第三個人前來，也被判處刑罰。
A certain woman lived with a licentious husband, having herself also been formerly licentious. But when she came to know the teachings of Christ, she became chaste, and tried to persuade her husband likewise to be chaste, relating the teachings, and announcing the punishment in eternal fire that awaits those who do not live chastely and according to right reason. But he, persisting in the same debaucheries, by his deeds estranged his wife. For she, considering it impious thereafter to share the bed of a husband who tried in every way contrary to the law of nature and contrary to what is right to make for himself avenues of pleasure, wished to be divorced from the marriage. And when she was prevailed upon by her people, who advised her still to remain, on the ground that her husband might at some point come to a hope of change, she did violence to herself and remained. But when her husband, having gone to Alexandria, was reported to be conducting himself more wickedly, in order that she might not become a partner in his wrongdoings and impieties by remaining in the marriage and being his companion at table and in bed, she gave him what is called among you a bill of divorce, and was separated. But this fine and noble husband of hers—when he ought to have rejoiced that she had ceased from the deeds that she had formerly done easily with the servants and the hired men, delighting in drunkenness and every vice, and that she wished him also to cease from doing the same things—when she had separated against his will, brought an accusation, saying that she was a Christian. And she presented a petition to you, the emperor, asking that she first be permitted to set her own affairs in order, and afterward to make her defense concerning the accusation, after the settlement of her affairs; and you granted this. But her former husband, since he was no longer able now to speak against her, turned against a certain Ptolemy—whom Urbicus condemned, and who had become her teacher in the doctrines of the Christians—in this manner. He persuaded a centurion, who was his friend, to cast Ptolemy into prison, to lay hold of Ptolemy and to question him whether, on this one point only, he was a Christian. And Ptolemy, being a lover of truth and not deceitful nor false in disposition, having confessed himself to be a Christian, the centurion put him in bonds, and punished him for a long time in the prison. And finally, when the man was brought before Urbicus, likewise he was examined on this one point only, whether he was a Christian. And again, conscious of the good things that belonged to him through the teaching of Christ, he confessed the school of divine virtue. For he who denies anything either denies it because he condemns the thing itself, or, knowing himself unworthy and a stranger to the thing, avoids the confession; none of which belongs to the true Christian. And when Urbicus ordered him to be led away, a certain Lucius, himself also being a Christian, seeing the judgment so unreasonably given, said to Urbicus, "What is the reason that you have punished this man, who is no adulterer, no fornicator, no murderer, no clothes-stealer, no robber, nor in a word convicted of having committed any wrong, but who confesses only the appellation of the name 'Christian'? You judge, O Urbicus, in a way that does not become the Pious Emperor, nor the philosopher son of Caesar, nor the sacred senate." And he, making no other answer, said also to Lucius, "You also seem to me to be such a one." And when Lucius said, "Most certainly," he again ordered him also to be led away. And Lucius confessed that he gave thanks, knowing that he was being released from such wicked masters and was going to the Father and King of the heavens. And yet a third also came forward and was sentenced to be punished.