The Skeireins Translation by William H. Bennett (see bibliography for details)

Ia: "There is none who understands or seeks God. All have turned aside; together they have become useless," and already they had fallen under the judgment of death. For this reason a common Saviour of all - neither equal to nor like our righteousness, but being righteousness Himself - came to cleanse away the sins of all, giving Himself up for us, "an offering and a sacrifice to God," that He might accomplish the redemption of the world. Now John perceiving this, the plan that was to be fulfilled by the
Ib: Lord, said truly, "Behold, This is the Lamb of God, Who takes away the sin of the world." Though He would also have been able without human form to free all from the Devil's tyrrany by divine authority alone, He was nevertheless aware that by such authority the force of His power would be shown, and thenceforth the plan of righteousness would not be observed, but He should accomplish the salvation of men by force. For inasmuch as the Devil from the beginning had not forced man but had deceived him
Ic: and with a lie he had enticed him to violate the commandment, it would have been against propriety if the Lord, coming in divine power, bad both freed him by authority and had converted him to godliness by force. For then would He not have seemed in the enforcement of righteousness to violate the plan already preordained from the beginning? Now for those who had hearkened to the Devil of their own will so as to violate the commandment of God, it was more fitting to assent a second time of their own will to the teaching of the Savior
Id: and to despise the wickedness of him who had formerly deceived them. But to establish a knowledge of truth for a revival of the way of life in God, He therefore also assumed human form, that for us He should become a teacher of the righteousness in accord with God; for to conform with His wisdom He was thus obliged, both to invite men back with words and deeds and to become a proclaimer of the gospel's way of life. But because the enforcement of the law ... not only conversion --- 

IIa:  ---  [Nicodemus] becoming ... in ... faith, now dares in His behalf, namely in the Passiontide, together with Joseph openly burying His body after the Passion, manifesting that he did not turn away at the tirade of the leaders. Moreover, for this reason the Saviour, beginning even then, designated the way leading above into the kingdom of God with the words "Amen, amen, I say to you, unless a man be born from above, he cannot behold the kingdom of God."   "From
IIb: above" then expressed that holy and heavenly birth, a second to be undergone through washing. Nicodemus did not understand this then. Because of this, which he had heard for the first time from the Master, he said accordingly, "How is it possible for a man to be born when he is old? Can he go a second time into his mother's womb and be born?" For, being still ignorant and unfamiliar with the practice, and thinking of the corporeal birth from the womb, he fell into doubt. Because of this he said, "How
IIc: is it possible for a man to be born when he is old? Can he go a second time into his mother's womb and be born?" But the Saviour, perceiving his future discernment, and perceiving that he was to thrive in faith, explained to him as to one who was then ignorant, saying, "Amen, amen, I say to you, unless a man be born of water and the Spirit, he cannot enter into the kingdom of God." For it was a necessity, and it was in keeping with nature to
IId: receive the plan of baptism, man verily being composed of different entities, namely of soul and body, one of these being visible and the other spiritual; wherefore appropriately following these He designated two things as well, items proper to both in accord with the plan of baptism, namely the visible water and the envisioned Spirit, which verily ...  the seen --- 

IIIa: "- there was much . . . there, and there they came and were baptized. John was not yet cast into prison." Saying this then, the evangelist revealed that the plan involving him was near an end through the beguiling of Herod. But before this, when both [Christ and John] were baptizing, and each was recommending his baptism, some men, not knowing which was to be the greater, disputed with each other. "Thence a question then arose
IIIb: between some of John's disciples and the Jews concerning purification," because now the custom of bodily cleansings had been changed as well, and this cleanliness had been commanded by God. No more should they endeavor to use the Jewish sprinklings and daily ablutions but should hearken to John, the precursor of the gospel. And at that time also the Lord was recommending spiritual baptism, so that a question about purification was properly raised. For the [Hebrew] Law prescribed for a certain unpremeditated misdeed
IIIc: that the ash of a heifer burned outside the camp should be cast afterward into clean water and sprinkled with hyssop and red wool, as befitted those who were above deliberate intent. John, however, was preaching a baptism of repentance and promised forgiveness of misdeeds to those who simply reformed, whereas with the Lord's forgiveness of sins he promised the gift of the Holy Spirit as well, granting them also that they should become children of the Kingdom;
IIId: so that John's baptism lies between the two, namely being superior to the cleansing of the Law but much less than the baptism of the gospel. For this reason he teaches us clearly with the words "I indeed baptize you in water, but He Who is to come after me is mightier than I, of Whom I am not worthy that I should stoop and unbind the lachet of His sandal. He will baptize you then in the Holy Spirit." Now concerning the plan --- 

IVa: [John... said,] "This my joy therefore is fulfilled; He must increase, but I must decrease," since now his disciples had reasoned with the Jews about purification and had said to him, "Rabbi, He Who was with you beyond the Jordan, to Whom you gave testimony, behold, He is baptizing, and all are going to Him." They being still unaware of these things concerning the Saviour, he therefore teaches them with the words "He must increase, but I must decrease." Indeed, the plan involving him was
IVb: useful, namely for a little while, and preparing the souls of the baptized, it permitted the preaching of the gospel. But the Lord's teaching, beginning out of Judea, also expanded to the entire earth, thriving everywhere until now, increasing and drawing every man to the knowledge of God. And therefore, the greatness of the Lord's glory being clear indeed, he proclaimed the words "He Who comes from above is above all." He would not have proclaimed Him supreme without a reason, but declared as well
IVc: how vast the power of His greatness, saying Him to be born of heaven and come from above,´but himself born of the earth and speaking from the earth because he was by nature a man; whether holy, whether being a prophet and testifying to righteousness, he was nevertheless from the earth and was speaking with a natural logic. But "He Who has come from heaven," even if He seemed to be in the flesh, nevertheless "is above all, and what He has seen and heard, that He testifies, and no man receives His testimony." And even though He
IVd: came from heaven to earth for the plan concerning men, yet He was by no means earthly or speaking from the earth but born of heaven, transmitting the hidden things that He had seen and had heard from the Father. Now these matters were declared by John, not merely that he might proclaim the Lord's greatness, but to censure and rebuke that impious contention of Sabellius and Marcellus, who dared to say that the Father and the Son are one. But another priest --- 

Va: --- of honor to the Father, He expects a single command for each deed.  But knowing the heresy of those to come, He then declared this: namely that This One was loving, That Other loved, One showing, the Other imitating His deeds, that by this they should learn to acknowledge the two Persons of the Father and the Son and should then be in conformity. Employing a clear statement as a
Vb: sequel, He said, "For as the Father raises the dead and quickens them, so also the Son quickens those whom He will." Professing that He was by His own will and His own power imitating Him who had formerly quickened the dead, He reproved and rebuked the contentiousness of those unbelievers. "Neither does the Father judge any man but has committed all judgment to the Son." But now, if He were One and the Same signified under different names, as according to Sabellius' declaration, how could
Vc:  this same One Judge and not judge? For not only the change of names signifies the difference of the two Persons, but much more, the evidence of function signifies the One as verily judging no man but granting the authority of judgment to the Son. And He receives this honor from the Father and performs all judgment by That One's will, "that all may honor the Son, even as they honor the Father." Now at such a manifest declaration, we all must render honor to the unborn God
Vd: and recognize the Only Begotten One, the Son of God, to be God. Believing, therefore, we should now render honor to Each according to merit, for the remark "that all may honor the Son, even as they honor the Father" teaches us to render similar but not equal honor. And the Saviour Himself, praying for the disciples, said to the Father, "that You love them, even as You love Me." Through this He designates similar but not equivalent love. In this same manner --- 

VIa: ---ing, perforce his argument became more unknown, as he himself says: "He must increase, but I must decrease." Now because for a little while they seemed to believe, to hearken to John, but not long afterward committed to oblivion the things that concerned him, He accordingly reminds them well with the words "He was a burning and a shining light, and for a while you were willing to rejoice in his light. But I have a greater testimony than that
VIb: of John, for the deeds that the Father has committed to Me that I should perform them, these deeds that I do, testify of Me that the Father has sent Me." For that man, testifying in human words, seemed to cause doubt - being truthful with those ignorant folk, he might - but through My deeds the testimony of the Father, beyond all the human argument of John, can provide you with indisputable knowledge, because every statement derived from men can be changed to something different, but these holy deeds,
VIc: being undisputed, manifest the distinction of the Doer, signifying clearly that He was sent from heaven by the Father. For this reason He says, "And the Father Himself, Who has sent Me, gives testimony of Me." But though the Father's testifying about Him was varied and came at various times, partly through the words of prophets, partly by a voice from heaven, and partly through signs, when these things had thus come to pass, because the heart of those unbelieving men had nevertheless become
VId: harder, He therefore properly added the words "Neither have you ever heard His voice, nor have you seen His form, and you have not His word abiding in you, for Him Whom He has sent, in Him you do not believe." Because amenable men must not be scorned along with them, however, some also have heard His voice; then others have seen His form; for then He said, "Blessed are the clean of heart, for they shall see God." And henceforth ... as a pledge... through --- 

VIIa: --- [Philip ... no]one... of  ...  knowing the Lord's power and considering His dominion. Nor is he the only one, hut Andrew also, who said, "There is a certain boy here who has five barley loaves and two fish," is in like manner reproved as well as Philip. Not thinking at all of the greatness or considering the sufficiency of the Master, as a result he exclaimed, "But what is that for so many?" But the Lord, accommodating their childishness,
VIIb: said, " 'Make the men sit down.' And there being much grass in the place, they made the crowd sit down" - five thousand men, not counting women and children - as if sitting down to a great supper, there being nothing but the five loaves and two fish, which He took, offering thanks, and blessed. And satisfying them with so much food, He gave them not only the required suf-
VIIc: ficiency, but much more: "After the multitude had eaten, there were found twelve baskets full of the loaves that had been left over. Then likewise they also received of the fish as much as they wished." Nor did He show the abundance of his power then in the loaves alone, but also in the fish, for thence He caused them to become as much as He gathered of them, so that He made everyone receive as much as he wished, and by this abundance He caused there to be no want at all. But
VIId: much more still, by this He contented the disciples and reminded others to observe that He was the Same Who had fed their fathers in the desert for forty years. "And then when they were filled, He said to His disciples, 'Gather up the remaining fragments that nothing may be lost.' And then they gathered up and filled twelve baskets with bits of the five barley loaves and two fish that had been left over by those who ---

VIIIa:  ---  [no]one laid hands upon Him," for invisibly His holy power still dispersed their wickedness and did not permit Him to be seized before the time. "Then the officers went to the chief priests and Pharisees. And there they said to them, ‘Why have you not brought Him?' Then the officers answered with the words ‘Never did any man speak like this man'.". This answer then
VIIIb: became a rebuke, nay, a condemnation of those men's unbelief. For they answered those men who reprimanded them because they had not brought Him, not fearing the wickedness of those who were reprimanding them, but rather marveling at the Lord's teaching: among all men they openly reckoned it to be superior. But those men, because of their wickedness not tolerating their boldness, answered angrily at them with the words "Are you also
VIIIc: seduced? Behold, has any one of the rulers or of the Pharisees believed in Him? But this multitude, who do not know the Law, are accursed." They spoke these things then with the bitterness of anger. Herein they are found to be uttering a fallacy - that not one of the rulers or Pharisees believed in Him - because Nicodemus (who by God's plan had come to Him by night) also argued boldly for the truth and said to them, "Does our law judge a man --- ?" and so on.
VIIId: When they said, "Not one of the rulers and Pharisees has believed," they reasoned without thinking that he was namely a Pharisee and a counselor of the Jews. Moreover, he was shown as one ruler among the "accursed" who believed in the Lord, speaking in His behalf in rebuke of their wickedness. But they, not tolerating the rebuke, answered with the words "Are you also from Galilee? Search and see that ---"