Now an angel of the Lord spoke to Philip, saying: Arise, go towards the south, to the way that goeth down from Jerusalem into Gaza: this is desert.†27 And rising up, he went. And behold a man of Ethiopia, an eunuch, of great authority under Candace the queen of the Ethiopians, who had charge over all her treasures, had come to Jerusalem to adore.†28 And he was returning, sitting in this chariot, and reading Isaias the prophet.29 And the Spirit said to Philip: Go near, and join thyself to this chariot.30 And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest?31 Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him.32 And the place of the scripture which he was reading was this: He was led as a sheep to the slaughter; and like a lamb without voice before his shearer, so openeth he not his mouth.33 In humility his judgment was taken away. His generation who shall declare, for his life shall be taken from the earth?34 And the eunuch answering Philip, said: I beseech thee, of whom doth the prophet speak this? of himself, or of some other man?35 Then Philip, opening his mouth, and beginning at this scripture, preached unto him Jesus.36 And as they went on their way, they came to a certain water; and the eunuch said: See, here is water: what doth hinder me from being baptized?37 And Philip said: If thou believest with all thy heart, thou mayest. And he answering, said: I believe that Jesus Christ is the Son of God.†38 And he commanded the chariot to stand still; and they went down into the water, both Philip and the eunuch: and he baptized him.39 And when they were come up out of the water, the Spirit of the Lord took away Philip; and the eunuch saw him no more. And he went on his way rejoicing.†40 But Philip was found in Azotus; and passing through, he preached the gospel to all the cities, till he came to Caesarea.
For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians' queen reading these words which had been written: "He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away; " and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him; easily persuaded him to believe on Him, that He was Christ Jesus, who was crucified under Pontius Pilate, and suffered whatsoever the prophet had predicted, and that He was the Son of God, who gives eternal life to men. And immediately when [Philip] had baptized him, he departed from him. For nothing else [but baptism] was wanting to him who had been already instructed by the prophets: he was not ignorant of God the Father, nor of the rules as to the [proper] manner of life, but was merely ignorant of the advent of the Son of God, which, when he had become acquainted with, in a short space of time, he went on his way rejoicing, to be the herald in Ethiopia of Christ's advent. Therefore Philip had no great labour to go through with regard to this man, because he was already prepared in the fear of God by the prophets.
But again: Whom did Philip preach to the eunuch of the queen of the Ethiopians, returning from Jerusalem, and reading Esaias the prophet, when he and this man were alone together? Was it not He of whom the prophet spoke: "He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the month? ""But who shall declare His nativity? for His life shall be taken away from the earth." [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, "I believe Jesus Christ to be the Son of God." This man was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this [God] had already made [His] appearance in human nature (secundum hominem), and had been led as a sheep to the slaughter; and all the other statements which the prophets made regarding Him.
But Mary stood at the sepulchre without, weeping. Now as she was weeping, she stooped down, and looked into the sepulchre,12 And she saw two angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid.13 They say to her: Woman, why weepest thou? She saith to them: Because they have taken away my Lord; and I know not where they have laid him.14 When she had thus said, she turned herself back, and saw Jesus standing; and she knew not that it was Jesus.15 Jesus saith to her: Woman, why weepest thou? whom seekest thou? She, thinking it was the gardener, saith to him: Sir, if thou hast taken him hence, tell me where thou hast laid him, and I will take him away.16 Jesus saith to her: Mary. She turning, saith to him: Rabboni (which is to say, Master).†17 Jesus saith to her: Do not touch me, for I am not yet ascended to my Father. But go to my brethren, and say to them: I ascend to my Father and to your Father, to my God and your God.†18 Mary Magdalen cometh, and telleth the disciples: I have seen the Lord, and these things he said to me.
(de Trin.) Heretics, among their other impieties, misinterpret these words of our Lord’s, and say, that if His Father is their Father, His God their God, He cannot be God Himself. But though He remained in the form of God, He took upon Him the form of a servant; and Christ says this in the form of a servant to men. And we cannot doubt that in so far as He is man, the Father is His Father in the same sense in which He is of other men, and God His God in like manner. Indeed He begins with saying, Go to My brethren. But God can only have brethren according to the flesh; the Only-Begotten God, being Only-Begotten, is without brethren.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)