Acts of Thomas 114–136
Pseudonymous: Anonymous. It is not part of the 66-book canon. Composed originally in Syriac or Greek (disputed), probably at Edessa, in the early third century (ca. 200–250; confidence: approximate); the Greek text printed here is Bonnet's. Chapters 1–158 are the Acts; 159–170 are the martyrdom of Thomas.
Greek text: Bonnet 1903 (OCR text layer from the Internet Archive scan).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 114
114Lipsius–Bonnet, 99–291
Καὶ Χαρίσιος γεγηϑὼς ἀπήει οἴκαδε, νομίζων cvνεῖναι τὴν αὐτοῦ γυναῖκα καὶ τοιαύτην γεγενῆσϑιαι οἵαν πρὸ τοῦ, πρὶν ἀκοῦσαι TOU ϑείου λόγου καὶ πιστεῦσαι τῷ Ἰησοῦ. ἀπελων δὲ εὗρεν αὐτὴν τὰς τρίχας κεχομ μένας ἔχουσαν καὶ τὴν ἐσϑῆτα διαρερηγμένην᾽ ἰδὼν δὲ εἶπεν αὐτῇ" Κυρία μου Μυγδονία, τί σε ἡ χαλεπὴ αὕτη κατέχει νόσος; καὶ τίνος ἕνεκω διειπρώξω ταῦτω; ἐγώ εἰμι ὃ ἐκ παρϑενίας σου γαμέτης, τῶν rt ϑεῶν xui τῶν νόμων ἄρχειν σοῦ μοι διδόντων" τίς ἡ τοσαύτη GOV μανία; ὅτι κατάγελως ἐν παντὶ τῷ ἔϑνει γεγένησαι. ἀλλὰ ἀπόϑου τὴν παρ᾽ ἐκείνου τοῦ φαρμακοῦ μέQuuvRP περιελῶ δὲ ἐκ μέσου τὴν Owuv ἐκείνου, ἵνα μηκέτι αὐτὸν ἴδης.
Kai Charisios gegēϑōs apēei oikade, nomizōn cvneinai tēn autou gynaika kai toiautēn gegenēsϑiai hoian pro tou, prin akousai TOU ϑeiou logou kai pisteusai tǭ Iēsou. apelōn de heuren autēn tas trichas kechom menas echousan kai tēn esϑēta diarerēgmenēn᾽ idōn de eipen autę̄" Kyria mou Mygdonia, ti se hē chalepē hautē katechei nosos? kai tinos henekō dieiprōxō tautō? egō eimi ho ek parϑenias sou gametēs, tōn rt ϑeōn xui tōn nomōn archein sou moi didontōn" tis hē tosautē GOV mania? hoti katagelōs en panti tǭ eϑnei gegenēsai. alla apoϑou tēn par᾽ ekeinou tou pharmakou meQuuvRP perielō de ek mesou tēn Owuv ekeinou, hina mēketi auton idēs.
And Charisius went home rejoicing, thinking that his wife would be with him and become such as she had been before, before she heard the divine word and believed in Jesus. He went in and found her with her hair shorn and her garment torn; and seeing this he said to her, "My lady Mygdonia, what is this grievous disease that holds you? And why have you done these things? I am the husband who married you as a virgin, and the gods and the laws give me authority over you. What is this great madness of yours? You have become a laughingstock among the whole nation. But put away the delusion that comes from that sorcerer; and I will remove that man's face from among us, so that you never see him again."
Notes and citation
Summary: Charisius returns home expecting his wife to be restored to him, but finds her with shorn hair and torn clothing.
- "Delusion" renders a word garbled in the scan text.
Topics: Marriage
Cite (SBL): Acts Thom. 114 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-114). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 115
115Lipsius–Bonnet, 99–291
Ἢ δὲ Mvy9ovíe τούτων ἀχούσασω ἀνεδίδου τῇ λύπῃ, στενάζουσα καὶ ὀδυρομένη. καὶ αὖὐϑις ὁ Χαρίσιος" Τοσοῦτον ἄρα τοὺς ϑεοὺς ἠδίκησα, ὅτι τηλικαύτη; μὲ νόσῳ περιβεβλήχώσιν; τὶ τοσοῦτον πεπλημμέληκα, ὅτι εἰς τοσαύτην μὲ κατέθαλον ταπεινότητα; δέομαί cov υγδονία, μή μου τὴν wvzzv ἄγχε ἐπὶ τῇ ϑέᾳ σου ταύτῃ τῇ οἰχτρῷ καὶ τῷ ταπεινῷ σχήματι, καὶ μή μου τὴν χαρδίωαν καταπόνει ταῖς ἐπὶ σοὶ φροντίσιν. ἐγώ εἰμι Χαρίσιος ὁ σὸς γωμετὸς, ὃν ὅλον τὸ ἔϑνος τιμᾷ καὶ δέδιεν. τί μὲ δεῖ πρᾶξαι; καὶ οὐκ οἷδα πῶς ἀναστρέψω" τί δὲ καὶ λογέσωμαι; σιγησω καὶ καυτερήσω; καὶ τίς ἀνέξεται ὅταν τινὲς τὸν ϑησαυρὸν αὐτοῦ λαμβάνωσιν: τίς δὲ τὸν σὸν χαρτερήσειεν ἀγαϑὸν τρόπον; τί γὰρ ἐμοί; ἡ εὐωδία σου ἐν ταῖς ῥισίν μού ἐστιν, καὶ τὸ φαιδρόν σου πρόσωπον ἐν τοῖς ὀφϑαλμοῖς μου ἐγκάϑηται: ἀφαιροῦντά pov τὴν ψυχήν, καὶ τὸ περικαλλὲς σῶμα o ἠγαλλόμην ὁρῶν διαφ ϑείοουσιν. καὶ τὸν ὀφϑαλμὸν τὸν ὀξυδερκχέστατον my 00UGiV* ἐκχόπτουσιν δὲ τὴν δεξιάν μου χεῖρα. ἡ χαρὰ ἡ iu εἰς λύπην μετατρέπεται καὶ ἡ ζωὴ μου εἰς ϑάνατον" καὶ τὸ ὃ φῶς σχότῳ βαδίζεται. μηδεὶς λοιπὸν τῶν συγγενῶν βλέἐπετὲ με, παρ᾽ ὧν οὐδεμία μοι βοήϑεια γέγονεν" οὐδὲ τοὺς ϑεοὺς τῆς ἀνατολῆς προσκυνήσω λοιπὸν τηλικούτοις μὲ περιβαλόντὰς καχοῖς" οὐδὲ μὴν προσευξαίμην αὐτοῖς ἔτι, οὐδὲ μὴν ϑυσιάσαιμι αὐτοῖς ἀποστερηϑεὶς τῆς συμβίου μου. τὶ δὲ αἰτήσαιμι ἕτερον παρ᾽ αὐτῶν; ἡ γὰρ δόξα μου πᾶσα ἀφ ήρηται. εἰμὶ δὲ ἄρχων, δεύτερος τῆς τοῦ βασιλέως ἀρχῆς" η88 τησὲεν δέ us Μιυγδονία ταῦτα πάντα ἀφείλατο" εἴϑε δὲ τὸν ὀφϑαλιιὸν μου σχόπτε σέ μοι προσεχούσης συνήϑως.
Ē de Mvy9ovie toutōn achousasō anedidou tę̄ lypę̄, stenazousa kai odyromenē. kai auyϑis ho Charisios" Tosouton ara tous ϑeous ēdikēsa, hoti tēlikautē? me nosǭ peribeblēchōsin? ti tosouton peplēmmelēka, hoti eis tosautēn me katethalon tapeinotēta? deomai cov ygdonia, mē mou tēn wvzzv anche epi tę̄ ϑeą sou tautę̄ tę̄ oichtrǭ kai tǭ tapeinǭ schēmati, kai mē mou tēn chardiōan kataponei tais epi soi phrontisin. egō eimi Charisios ho sos gōmetos, hon holon to eϑnos timą kai dedien. ti me dei praxai? kai ouk hoida pōs anastrepsō" ti de kai logesōmai? sigēsō kai kauterēsō? kai tis anexetai hotan tines ton ϑēsauron autou lambanōsin: tis de ton son charterēseien agaϑon tropon? ti gar emoi? hē euōdia sou en tais rhisin mou estin, kai to phaidron sou prosōpon en tois ophϑalmois mou enkaϑētai: aphairounta pov tēn psychēn, kai to perikalles sōma o ēgallomēn horōn diaph ϑeioousin. kai ton ophϑalmon ton oxyderkchestaton my 00UGiV* ekchoptousin de tēn dexian mou cheira. hē chara hē iu eis lypēn metatrepetai kai hē zōē mou eis ϑanaton" kai to ho phōs schotǭ badizetai. mēdeis loipon tōn syngenōn bleepete me, par᾽ hōn oudemia moi boēϑeia gegonen" oude tous ϑeous tēs anatolēs proskynēsō loipon tēlikoutois me peribalontas kachois" oude mēn proseuxaimēn autois eti, oude mēn ϑysiasaimi autois aposterēϑeis tēs symbiou mou. ti de aitēsaimi heteron par᾽ autōn? hē gar doxa mou pasa aph ērētai. eimi de archōn, deuteros tēs tou basileōs archēs" ē88 tēseen de us Miygdonia tauta panta apheilato" eiϑe de ton ophϑaliion mou schopte se moi prosechousēs synēϑōs.
Hearing this, Mygdonia gave herself up to grief, groaning and lamenting. And again Charisius said: "Have I wronged the gods so much, that they have clothed me with such a disease? What great offence have I committed, that they have thrown me into such humiliation? I beg you, Mygdonia, do not strangle my soul with this pitiful sight of you and this humble attire, and do not wear out my heart with anxieties over you. I am Charisius your husband, whom the whole nation honors and fears. What must I do? I do not know how to behave. And what am I to think? Shall I keep silent and endure? And who will bear it when someone takes his treasure? And who could endure the loss of your good ways? For what is left to me? Your fragrance is in my nostrils, and your bright face is fixed in my eyes. They are taking away my soul; and the very beautiful body which I delighted to see, they are destroying; and they are blinding my sharpest eye, and cutting off my right hand. My joy is turned to grief, and my life to death, and my light is going into darkness. From now on let none of my kindred look on me, from whom no help has come to me; nor will I worship the gods of the East any more, who have surrounded me with such evils; nor will I pray to them any longer, nor sacrifice to them, now that I am deprived of my consort. And what else would I ask of them? For all my glory has been taken away. I am a ruler, second in the king's rule; but Mygdonia, by slighting me, has taken all this away. Would that someone had struck out my eye, if only you would look on me as you used to!"
Notes and citation
Summary: Charisius laments his loss of Mygdonia as the loss of everything and renounces the gods who did not help him.
- "By slighting me" renders a garbled word.
Cite (SBL): Acts Thom. 115 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-115). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 116
116Lipsius–Bonnet, 99–291
“έγοντος δὲ τοῦ Χαρισίου ταῦτα μετὰ δαχρύων ἐχαϑέζετο ἡ Μυγδονία σιωπῶσα καὶ εἰς τὸ ἔδαφρος ὠφορῶσαʼ ὃ δὲ αὖϑις προσελϑὼν εἶπεν. Κυρία μου ποϑεινοτάτη Μιγδονέία, ὑπομνήσϑητι ὅτι σὲ ἐκ πάντων τῶν bv τῇ Ivóíg yv veixGv ὡς καλλίστην ἐπελεξάμην καὶ ἔλαβον, δυνηϑεὶς ἑτέρας πολλῷ cov καλλέω sg γάμον συνώψαι ἐμαυτῷ. μᾶλλον δὲ τφνεύδομαι Μυγδονία" μὰ τοὺς γὰρ ϑεοὺς οὐχ ἂν ἔσται ἑτέρων χατὰ σὲ ἐν τῇ τῶν ᾿Ινδῶν εὑρεϑῆναι χώρᾳ οὐαὶ δὲ μοι διὰ παντός, ὅτι οὐδὲ λύγῳ ἀμείινασίδαι ϑέλεις. κἂν ἡδύτωτον ὠπὸ σοῦ λύγον ὕβριζε δὲ μοι εἰ δοχεῖ σοι, ἵνα ἀὠχοῦσαι χκαταξιοῦμαι. ἀὠπόλόγον μόνον παρὼ σοῦ κατα- βλεινον tig ἐμέ, ὅτι πολλῷ ξιωϑῶ. ἀπόβλεψον δὲ εἰς ἐμέ, κρείττων ἐκείνου τοῦ φαρμαὅτι καλλίω ὑπάρχω τοῦ φαρ- κοῦ εἰμι" ὅ μαχοῦ ἐκείνου" πλοῦτος δὲ μοι καὶ τιμὴ σὺ εἶ; καὶ πώντες γινώσχουσιν ὕτι οὐδείς ἐστιν τοιοῦτος οἷος ἐγώ" γένος δέ μοι καὶ συ) γένεια σὺ εἶ" καὶ ἰδού, ἀφαιρεῖταί σε ἀπ᾽ ἐμοῦ.
“egontos de tou Charisiou tauta meta dachryōn echaϑezeto hē Mygdonia siōpōsa kai eis to edaphros ōphorōsaʼ ho de auϑis proselϑōn eipen. Kyria mou poϑeinotatē Migdoneia, hypomnēsϑēti hoti se ek pantōn tōn bv tę̄ Ivoig yv veixGv hōs kallistēn epelexamēn kai elabon, dynēϑeis heteras pollǭ cov kalleō sg gamon synōpsai emautǭ. mallon de tphneudomai Mygdonia" ma tous gar ϑeous ouch an estai heterōn chata se en tę̄ tōn ᾿Indōn heureϑēnai chōrą ouai de moi dia pantos, hoti oude lygǭ ameiinasidai ϑeleis. kan hēdytōton ōpo sou lygon hybrize de moi ei dochei soi, hina aōchousai chkataxioumai. aōpologon monon parō sou kata- bleinon tig eme, hoti pollǭ xiōϑō. apoblepson de eis eme, kreittōn ekeinou tou pharmaoti kalliō hyparchō tou phar- kou eimi" ho machou ekeinou" ploutos de moi kai timē sy ei? kai pōntes ginōschousin hyti oudeis estin toioutos hoios egō" genos de moi kai sy) geneia sy ei" kai idou, aphaireitai se ap᾽ emou.
As Charisius said this with tears, Mygdonia sat silent, looking at the ground. He came to her again and said, "My most desired lady Mygdonia, remember that out of all the women in India I chose you as the most beautiful and took you, when I could have joined to myself in marriage others far more beautiful than you. No — I am lying, Mygdonia; for by the gods, no other like you could be found in the land of the Indians. Woe to me for ever, that you will not answer me even a word. Insult me, if you like, so that I may be counted worthy to hear your voice. Look at me, for I am far better and more handsome than that sorcerer. You are my wealth and my honor, and all know that there is no one such as I; you are my family and my kindred; and see, he is taking you from me."
Notes and citation
Summary: Charisius pleads with the silent Mygdonia, reminding her that he chose her above all women.
- The scan text again runs two of Bonnet's columns together in this chapter; the translation follows the sense.
Cite (SBL): Acts Thom. 116 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-116). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 117
117Lipsius–Bonnet, 99–291
Εἰπόντος δὲ ταῦτα τοῦ Χαρισίου ἡ Μυγδονία λέγει πρὸς αὐτόν" Exeivov ὃν φιλῶ βελτίων σού ἐστιν καὶ τῶν σῶν ὑπαρχόντων" ἡ γὰρ ὕπαρξίς cov ἐκ γῆς οὖσα εἰς γῆν ὑποστρέφει" ὃν δὲ ἐγὼ φιλῶ οὐρώνιός ἐστιν, xGui σὺν αὐτῷ εἰς οὐρανὸν ἄξει. ὁ πλοῦτός σου παρελεύσεται, καὶ τὸ χάλλος σου ἀφανισϑήσεται, καὶ οἱ πέπλοι σου, καὶ τὰ πολλὰ ἔργα" μόνος δὲ σὺ μετὰ τῶν πλημιιελημάώτων Gov γυμνός" μὴ ὑπομνήσῃς δὲ ἐπ᾿ ἐμοὶ τὰς πράξεις" εὔχομαι γὰρ τῷ κυρίῳ ἐπιλαϑέσϑαι σε, ὥστε μηχέτι μνησϑῆναι τῶν προτέρων ἡδονῶν καὶ τῆς συνηϑείας τῆς σωματικῆς, αἵτινες ὡς σκιὼ παρελεύ σονται, Ἰησοῦς δὲ μόνος μένει εἰς τὸν αἰῶνα καὶ αἱ Wvyc αἱ εἰς αὐτὸν ἐλπίζουσαι. αὐτὸς ᾿Ιησοῦς ἀπαλλάξει μὲ τῶν αἰσχοῶν σου πράξεων ἃς ἔπραττον μετὰ σοῦ. ᾿Αχούσας δὲ ταῦτω ὁ Χαρίσιος εἰς vxvov ἐτράπη λελυμένος τὴν wWwynv λέγων αὐτῆ᾽ ' Gu ὁ itr vir &yíuv οὐκ ἐδέξω σφοαγῖδα. Καὶ φεύγουσα εἰς στενὸν προσέδραμε τύπον, κἀχεῖσε ἐχρύπτετο λέγουσα.diotroiregov t τίς nf. ὑπὸ μετριωτέρων ἀναλίσκεσθαι, ovg δυνατὸν πεῖσωι, ἢ περιπεσεῖν τῷ ἄρχοντι τούτῳ δυνατῷ, καταφρονοῦντι δώρων. Πρᾶξις v ὅτε Μυγδονίαᾳ λαιβώνει τὸ ϑάπτισμα.
Eipontos de tauta tou Charisiou hē Mygdonia legei pros auton" Exeivov hon philō beltiōn sou estin kai tōn sōn hyparchontōn" hē gar hyparxis cov ek gēs ousa eis gēn hypostrephei" hon de egō philō ourōnios estin, xGui syn autǭ eis ouranon axei. ho ploutos sou pareleusetai, kai to challos sou aphanisϑēsetai, kai hoi peploi sou, kai ta polla erga" monos de sy meta tōn plēmiielēmaōtōn Gov gymnos" mē hypomnēsę̄s de ep᾿ emoi tas praxeis" euchomai gar tǭ kyriǭ epilaϑesϑai se, hōste mēcheti mnēsϑēnai tōn proterōn hēdonōn kai tēs synēϑeias tēs sōmatikēs, haitines hōs skiō pareleu sontai, Iēsous de monos menei eis ton aiōna kai hai Wvyc hai eis auton elpizousai. autos ᾿Iēsous apallaxei me tōn aischoōn sou praxeōn has epratton meta sou. ᾿Achousas de tautō ho Charisios eis vxvov etrapē lelymenos tēn wWwynv legōn autē᾽ ' Gu ho itr vir &yiuv ouk edexō sphoagida. Kai pheugousa eis stenon prosedrame typon, kacheise echrypteto legousa.diotroiregov t tis nf. hypo metriōterōn analiskesthai, ovg dynaton peisōi, ē peripesein tǭ archonti toutǭ dynatǭ, kataphronounti dōrōn. Praxis v hote Mygdoniaą laibōnei to ϑaptisma.
When Charisius had said this, Mygdonia said to him, "He whom I love is better than you and your possessions. For your possession is from the earth and returns to the earth; but he whom I love is heavenly, and he will bring me with him to heaven. Your wealth will pass away, and your beauty will vanish, and your robes and your many works; and you will be left alone, naked, with your transgressions. Do not remind me of your doings; for I pray the Lord that you may forget, so that you may no longer remember the former pleasures and the bodily intimacy, which will pass away like a shadow. Jesus alone remains for ever, and the souls that hope in him. Jesus himself will free me from the shameful deeds which I did with you." Hearing this, Charisius turned to sleep, his soul exhausted, saying to her, … [118] … you did not receive the seal …. And fleeing, she ran to a narrow place and hid there, saying, "Which is better: to be destroyed by humbler men, whom one can persuade, or to fall into the hands of this powerful ruler, who despises gifts?"
Tenth Act: when Mygdonia receives baptism.
Textual problem in this passage: see the notes.
Gen 3:19 (echo, low confidence) · 1 Cor 7:31 (echo, low confidence)
Notes and citation
Summary: Mygdonia tells Charisius that Jesus, whom she loves, is better than he and will free her from their former intimacy; after a gap she hides, weighing how to reach the apostle.
- Mygdonia's renunciation of marital relations is translated exactly. Text is lost in the scan text after "saying to her" (the rest of Charisius's words and most of chapter 118, in which Mygdonia sets out to reach the imprisoned apostle; "…"). The title of the Tenth Act stands at the end. Echoes Gen 3:19; 1 Cor 7:31; 1 Pet 1:24.
Topics: Marriage
Cite (SBL): Acts Thom. 117 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-117). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-117) · Report an error
Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 119
119Lipsius–Bonnet, 99–291
Διανουυμένης δὲ ταῦτα τῆς MvyOovíug xa ἑαυτὴν pic τὴ Ἰούδας εἰσελϑὼν ἐπέστη αὐτῇ" ὃν ἰδοῦσα ἐφοβήϑη καὶ πε"7L. σοῦσα ὑπὸ φόβου ἐξέϑανεν᾽ αὐτὸς δὲ παραστὰς καὶ τῆς pit e χειρὸς αὐτῆς λαβόμενος ἔφη αὐτῇ Μὴ φοβοῦ Μιγδονία" hri ὅν οὐχ ἐώσει ct Ἰησοῦς, οὐδὲ παρόψεταί Gs ὁ κύριός σου ᾧ τὴν ΠΗ ἑαυτῆς ψυχὴν ὠνέϑηκας. οὐκ ἐγκαταλείψει ct ἡ πολύσπλαγκα (C χνος αὐτοῦ ἀνάπαυσις" οὐχ ἐγκαταλείννει σε ὁ χρηστὸς διὼ T τὴν πολλὴν αὐτοῦ χρηστότητα καὶ ὁ ἀγαϑὸς διὰ την dycϑωσύνην. ὠνάστηϑι τοίνυν ἀπὸ τῆς γῆς ὑπερώνω ταύτης ΜΕΥ; ἅπασα γενομένη" ἴδε τὸ φῶς, ὅτι οὐκ ἐᾷ κύριος τοὺς ἀγα- ig πῶντας αὐτὸν ἐν τῷ σκότει βαδίζειν. ϑέασαι τὸν συνοδοιτὰ ἐξ πόρον τῶν αὐτοῦ δούλων, ὅτι αὐτὸς αὐτοῖς σύμμαχος ἐν ri 8t?" κινδύνοις. Kei ἡ Μυγδονία ἀναστᾶσα προσεῖχεν αὐτῷ καὶ m εἶπεν" Ποῦ ἀπήεις κύριέ μου; καὶ τίς ὁ ἐξαγαγών σε ἐκ τοῦ ai b δεσμωτηρίου καϑορᾶν τὸν ἥλιον; | “έγει αὐτῇ Ἰούδας Θωμῶς" Ὁ χύριός μου Ἰησοῦς δυνατώτερός ἐστιν πασῶν δυνάμεων καὶ βασιλέων καὶ ἀρχόντων.
Dianouymenēs de tauta tēs MvyOoviug xa heautēn pic tē Ioudas eiselϑōn epestē autę̄" hon idousa ephobēϑē kai pe"7L. sousa hypo phobou exeϑanen᾽ autos de parastas kai tēs pit e cheiros autēs labomenos ephē autę̄ Mē phobou Migdonia" hri hon ouch eōsei ct Iēsous, oude paropsetai Gs ho kyrios sou hǭ tēn PĒ heautēs psychēn ōneϑēkas. ouk enkataleipsei ct hē polysplanka (C chnos autou anapausis" ouch enkataleinnei se ho chrēstos diō T tēn pollēn autou chrēstotēta kai ho agaϑos dia tēn dycϑōsynēn. ōnastēϑi toinyn apo tēs gēs hyperōnō tautēs MEU? hapasa genomenē" ide to phōs, hoti ouk eą kyrios tous aga- ig pōntas auton en tǭ skotei badizein. ϑeasai ton synodoita ex poron tōn autou doulōn, hoti autos autois symmachos en ri 8t?" kindynois. Kei hē Mygdonia anastasa proseichen autǭ kai m eipen" Pou apēeis kyrie mou? kai tis ho exagagōn se ek tou ai b desmōtēriou kaϑoran ton hēlion? | “egei autę̄ Ioudas Thōmōs" Ho chyrios mou Iēsous dynatōteros estin pasōn dynameōn kai basileōn kai archontōn.
While Mygdonia was thinking this to herself, Judas came in and stood by her. Seeing him, she was afraid, and falling down for fear she was as if dead. But he stood by her and took her hand and said to her, "Do not be afraid, Mygdonia. Jesus will not abandon you, nor will your Lord, to whom you have committed your soul, overlook you; his rest, full of compassion, will not forsake you; the kind one will not forsake you, because of his great kindness, nor the good one, because of his goodness. Rise, then, from the ground, you who have become wholly above it. See the light, for the Lord does not let those who love him walk in darkness. Behold the fellow traveler of his servants, for he is their ally in dangers." And Mygdonia rose and looked at him and said, "Where were you going, my lord? And who brought you out of the prison to see the sun?" Judas Thomas said to her, "My Lord Jesus is more powerful than all powers and kings and rulers."
John 8:12 (echo, medium confidence)
Notes and citation
Summary: Thomas, freed from prison, appears to the frightened Mygdonia and encourages her.
- Not walking in darkness echoes John 8:12.
Cite (SBL): Acts Thom. 119 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-119). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 120
120Lipsius–Bonnet, 99–291
Καὶ ἡ Μυγδονία εἶπεν: «Φός μοι τὴν σφραγῖδα "δ Ἰησοῦ Χριστοῦ καὶ δέξομαι δωρεὰν παρὰ τῶν σῶν χειρῶν πρὶν ἢ σὲ τοῦ βίου ἐξελϑεῖν. Καὶ παραλαβοῦσα αὐτὸν d; τὴν αὐλὴν εἰσῆλϑεν, καὶ ἐξύπνιζεν τὴν τροφὸν λέγουσα πρὸς αὐτήν: Μήτηρ ἐμὴ καὶ τροφὲ Μαρκίω, πάσας τὰς πρὸς μὲ ὠφελείας καὶ ἀναπαύσεις ἐκ παίδων ἕως τῆς νῦν ἡλιχίας ματαίας εἰργάσω, καὶ χάριν σοι δι αὐτὰς ὀφείλω πρόσχαιρον. ποίησον ÓÉ μοι καὶ νῦν χάριν, ἵνα διὰ παντὸς τὴν ἀμοιβὴν ἀπολάβης παρ᾽ ἐκείνου τοῦ τὰ μεγάλα χαριζομένου. Καὶ ἵ Μαρκία πρὸς τούτοις Τί ϑέλεις φησὶν ϑυγάτηρ μου Mvyóovie; καὶ τί σοι πρὸς ἡδονὴν ἔστιν yevíéc ai; τὰς δὲ τιμὰς ἃς πρότερχ ἐπηγγείλω μοι οὐκ εἴασέν ot ὁ ξένος ἀγαγεῖν εἰς τέλος, καὶ ὄνειδός μὲ ἐν παντὶ τῷ ἔϑνει κατέστησας" καὶ vir τί ἄρα καινὸν ὅπερ μοι ἐπιτάσσεις; Καὶ ἡ Μυγδονία My Γενοῦ μοι κοινωνὸς τῆς αἰωνίου ζωῆς, ἵνα δέξωμαι παρὰ cot τροφὴν τελείαν. ἄρτον uoc ὠνελομένη xoópicov καὶ ὕδατος xouciv, τῆς ἐλευϑερίας μου φειδομένη. 'H δὲ τροφὸς ἔφη" ᾿γὼ κομέίσω ἄρτους πολλοὺς x«i ἀντὶ ὕδατος μετρητὰς οἴνου. xui τὴν ἐπιϑυμέαν σου πληρῶ. Ἢ δὲ λέγει πρὸς τὴν τροφόν" Μετρητῶν οὐ δέομαι, οὐδ᾽ αὐτῶν τῶν πολλῶν ἄρτων. τοῦτο δὲ μόνον, χρασὶν ὕδατος καὶ ἕνα ἄρτον καὶ ἔλαιον χύμισον.
Kai hē Mygdonia eipen: «Phos moi tēn sphragida "d Iēsou Christou kai dexomai dōrean para tōn sōn cheirōn prin ē se tou biou exelϑein. Kai paralabousa auton d? tēn aulēn eisēlϑen, kai exypnizen tēn trophon legousa pros autēn: Mētēr emē kai trophe Markiō, pasas tas pros me ōpheleias kai anapauseis ek paidōn heōs tēs nyn hēlichias mataias eirgasō, kai charin soi di autas opheilō proschairon. poiēson OE moi kai nyn charin, hina dia pantos tēn amoibēn apolabēs par᾽ ekeinou tou ta megala charizomenou. Kai hi Markia pros toutois Ti ϑeleis phēsin ϑygatēr mou Mvyoovie? kai ti soi pros hēdonēn estin yeviec ai? tas de timas has proterch epēngeilō moi ouk eiasen ot ho xenos agagein eis telos, kai oneidos me en panti tǭ eϑnei katestēsas" kai vir ti ara kainon hoper moi epitasseis? Kai hē Mygdonia My Genou moi koinōnos tēs aiōniou zōēs, hina dexōmai para cot trophēn teleian. arton uoc ōnelomenē xoopicov kai hydatos xouciv, tēs eleuϑerias mou pheidomenē. 'H de trophos ephē" ᾿gō komeisō artous pollous x«i anti hydatos metrētas oinou. xui tēn epiϑymean sou plērō. Ē de legei pros tēn trophon" Metrētōn ou deomai, oud᾽ autōn tōn pollōn artōn. touto de monon, chrasin hydatos kai hena arton kai elaion chymison.
And Mygdonia said, "Give me the seal of Jesus Christ, and let me receive the gift from your hands before you depart this life." And taking him with her, she went into the courtyard and woke her nurse, saying to her, "My mother and nurse Marcia, all the benefits and comforts you gave me from childhood until my present age you performed in vain, and for them I owe you only a passing gratitude. Do me a favor now too, so that you may receive a recompense for ever from him who gives great gifts." Marcia said to this, "What do you want, my daughter Mygdonia? What would it please you to have done? The honors you promised me before, the stranger did not let you bring to fulfilment, and you have made me a reproach in the whole nation; and now what new thing is this that you command me?" Mygdonia said, "Become my partner in eternal life, so that I may receive perfect nourishment from you. Take bread and bring it to me, and a mixture of water, out of regard for my rank as a free woman." The nurse said, "I will bring many loaves, and instead of water measures of wine, and fulfil your desire." She said to the nurse, "I do not need measures, nor the many loaves; bring only this: a mixture of water, and one loaf, and oil."
Notes and citation
Summary: Mygdonia asks Thomas for the seal and has her nurse Marcia bring bread, water, and oil.
- "Out of regard for my rank as a free woman" renders an obscure phrase (literally "sparing my freedom").
Topics: Baptism
Cite (SBL): Acts Thom. 120 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-120). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 121
121Lipsius–Bonnet, 99–291
Κομισάσης δὲ τῆς Μαρκίας ταῦτα Μυγδονίω ἵστατο ἔμπροσϑεν τοῦ ἀποστόλου γυμνὴ τῇ κχεφαλῆ᾽ xu αὐτὸς ἄρας τὸ ἔλαιον κατέχεεν iv τῇ κεφαλῇ αὐτῆς εἰπώνʼ Ἔλαιον ἅγιον εἰς ἁγιασμὸν ἡμῖν δοϑέν, μυστήριον χρυφιμαῖον iv ᾧ ὁ σταυρὸς ἡμῖν ἐδείχϑη, σὺ εἰ ὁ ἁπλωτὴς τῶν xau die at λυμένων μελῶν" σὺ εἶ ὁ ταπεινωτὴς τῶν σκληρῶν ἔργων" GU gs: εἶ ὁ δεικνὺς τοὺς xexovuuévovo θησαυρούς" σὺ εἶ TO τῆς χρηts t£ tá στότητος βλάστημα: ἐλϑέτω ἡ δύναμίς cov: ἱδρυνϑήτω ἐπὶ vt it τὴν δούλην cov Μυγδονίαν" καὶ ἴασαι αὐτὴν διὰ τῆς ἐλευϑεο χὰ ρίας ταύτης. ᾿Ἐπιχυϑέντος δὲ τοῦ ἐλαίου ἐχέλευσεν τὴ τροφῷ que αὐτῆς ὠποδύειν αὐτὴν καὶ σινδόνα αὐτὴν περιζῶσαι" ἣν δὲ wn. ὦ τις ἐχεὶῖ χρήνη ὕδατος, ἐφ᾽ ἣν ἀνελϑὼν ὁ ἀπύστολος τὴν τ XY Μυγδονίαν ἐβάπτισεν εἰς τὸ ὄνομα τοῦ πατρὺς καὶ τοῦ υἱοῦ B: καὶ TOU ἁγίου πνεύματος. ὡς δὲ ἐβαπτίσϑη καὶ ἐνεδύσατο, cde ἄρτον χλάσας καὶ λαβὼν ποτήριον ὕδατος κοινωνὸν ἐποίησεν d αὐτὴν τῷ τοῦ Χριστοῦ σώματι καὶ ποτηρίου TOU υἱοῦ τοῦ "i ϑεοῦ, καὶ εἶπεν: ᾿Εδέξω cov τὴν oq θαγῖδα, χτίσαι σεαυτῇ — W n ζωὴν αἰώνιον. Καὶ παραχοῆμα jxova O1 &va sv φωνὴ λέγουσαʼ Ναί, ἀμήν. Ὡς δὲ ἤκουσεν τῆς φωνῆς ταύτης Μαρκία, ἐξεπλάγη, καὶ ἐδεήϑη τοῦ ἀποστόλου ἵνα καὶ αὐτὴ λάβῃ τὴν σφραγῖδα. δοὺς δὲ αὐτῇ ὁ ὠπόστολος εἶπεν" Ἔστω περὶ σὲ ἡ σπουδὴ τοῦ κυρίου ὡς περὶ τῶν ἄλλων. |
Komisasēs de tēs Markias tauta Mygdoniō histato emprosϑen tou apostolou gymnē tę̄ kchephalē᾽ xu autos aras to elaion katecheen iv tę̄ kephalę̄ autēs eipōnʼ Elaion hagion eis hagiasmon hēmin doϑen, mystērion chryphimaion iv hǭ ho stauros hēmin edeichϑē, sy ei ho haplōtēs tōn xau die at lymenōn melōn" sy ei ho tapeinōtēs tōn sklērōn ergōn" GU gs: ei ho deiknys tous xexovuuevovo thēsaurous" sy ei TO tēs chrēts t£ ta stotētos blastēma: elϑetō hē dynamis cov: hidrynϑētō epi vt it tēn doulēn cov Mygdonian" kai iasai autēn dia tēs eleuϑeo cha rias tautēs. ᾿Epichyϑentos de tou elaiou echeleusen tē trophǭ que autēs ōpodyein autēn kai sindona autēn perizōsai" hēn de wn. ō tis echeii chrēnē hydatos, eph᾽ hēn anelϑōn ho apystolos tēn t XY Mygdonian ebaptisen eis to onoma tou patrys kai tou huiou B: kai TOU hagiou pneumatos. hōs de ebaptisϑē kai enedysato, cde arton chlasas kai labōn potērion hydatos koinōnon epoiēsen d autēn tǭ tou Christou sōmati kai potēriou TOU huiou tou "i ϑeou, kai eipen: ᾿Edexō cov tēn oq thagida, chtisai seautę̄ — W n zōēn aiōnion. Kai parachoēma jxova O1 &va sv phōnē legousaʼ Nai, amēn. Hōs de ēkousen tēs phōnēs tautēs Markia, exeplagē, kai edeēϑē tou apostolou hina kai autē labę̄ tēn sphragida. dous de autę̄ ho ōpostolos eipen" Estō peri se hē spoudē tou kyriou hōs peri tōn allōn. |
When Marcia had brought these things, Mygdonia stood before the apostle with her head bare; and he took the oil and poured it on her head, saying, "Holy oil, given to us for sanctification, hidden mystery in which the cross was shown to us: you are the straightener of bent limbs; you are the humbler of hard works; you are the one who shows the hidden treasures; you are the shoot of kindness. Let your power come; let it be established upon your servant Mygdonia; and heal her through this freedom." When the oil had been poured, he told her nurse to undress her and gird her with a linen cloth. There was a spring of water there, to which the apostle went up, and he baptized Mygdonia in the name of the Father and of the Son and of the Holy Spirit. When she had been baptized and had dressed, he broke bread and took a cup of water and made her a partaker of the body of Christ and of the cup of the Son of God, and said, "You have received your seal; gain for yourself eternal life." And immediately a voice was heard from above, saying, "Yes, amen." When Marcia heard this voice, she was amazed, and begged the apostle that she too might receive the seal. The apostle gave it to her and said, "May the Lord's care be about you as about the others."
Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: Thomas anoints Mygdonia with oil, baptizes her in a spring in the name of the Trinity, and gives her the Eucharist of bread and a cup of water; Marcia too receives the seal.
- The order of initiation (anointing, then baptism in water, then the Eucharist with bread and a cup of water) is translated exactly as written. "In the name of the Father and of the Son and of the Holy Spirit" quotes Matt 28:19.
Topics: Baptism, Eucharist, Trinity
Cite (SBL): Acts Thom. 121 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-121). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 122
122Lipsius–Bonnet, 99–291
Ταῦτα δὲ ὁ ἀπόστολος πράξας ὑπέστρειμεν εἰς τὸ Β ox δεσμωτήριον" εὗρεν δὲ τὰς πύλας ἀνεῳγμένας καὶ τοὺς φύλαt κας ἔτι χαϑεύδοντας. καὶ εἶπεν Θωμᾷς: —"Tíg ἐστιν χατὰ σὲ: 7:02; ὃς τὴν φιλοστοργίων Gov καὶ σπουδὴν dm οὐδενὸς ἀπέχεις" τίς ὅμοιός σοι εὔσπλαγχνος; Og bx τῶν χαχῶν ἐρύσω τὰ σὰ χτήματα: ἡ ζωὴ ἡ τὸν ϑάνατον χειρωσαμένη" ἡ ἄνεσις ἡ τὸν πόνον ἐχκόψασα. δόξα τῷ ἐκ πατρὸς μονογενεῖ" δόξα τῷ εὐσπλάγχνῳ τῷ ἀποσταλέντε ἐκ σπλάγχνων. Εἰπόντος δὲ αὐτοῦ ταῦτα οἱ φύλαχες διυπνίσϑησαν καὶ εἶδον πάσας τάς ϑύρας ἀνεῳγμένας καὶ τοὺς ἐγκαταχλείστους. καὶ ἔλεγον χαϑ᾽ ἑαυτούς" Οὐχ ἡμεῖς τὰς ϑύρας ἠσφαλισάμεϑα; καὶ πῶς viv ἀνεῳωγμέναι εἰσὶν καὶ οἱ δεσμῶται ἔνδον;
Tauta de ho apostolos praxas hypestreimen eis to B ox desmōtērion" heuren de tas pylas aneǭgmenas kai tous phylat kas eti chaϑeudontas. kai eipen Thōmąs: —"Tig estin chata se: 7:02? hos tēn philostorgiōn Gov kai spoudēn dm oudenos apecheis" tis homoios soi eusplanchnos? Og bx tōn chachōn erysō ta sa chtēmata: hē zōē hē ton ϑanaton cheirōsamenē" hē anesis hē ton ponon echkopsasa. doxa tǭ ek patros monogenei" doxa tǭ eusplanchnǭ tǭ apostalente ek splanchnōn. Eipontos de autou tauta hoi phylaches diypnisϑēsan kai eidon pasas tas ϑyras aneǭgmenas kai tous enkatachleistous. kai elegon chaϑ᾽ heautous" Ouch hēmeis tas ϑyras ēsphalisameϑa? kai pōs viv aneǭōgmenai eisin kai hoi desmōtai endon?
Having done this, the apostle returned to the prison; and he found the gates opened and the guards still asleep. And Thomas said, "Who is like you, who withhold your tender love and your care from no one? Who is compassionate like you, who have rescued your own possessions from evils? Life that has conquered death; rest that has cut off toil! Glory to the only-begotten from the Father; glory to the compassionate one, sent from compassion." When he had said this, the guards woke and saw all the doors open and the prisoners inside. And they said among themselves, "Did we not secure the doors? How are they now open, and the prisoners still inside?"
John 1:14 (allusion, high confidence) · Exod 15:11 (echo, low confidence)
Notes and citation
Summary: Thomas returns to the prison, finds the doors open and the guards asleep, and gives thanks.
- "Who is like you" echoes Exod 15:11; "the only-begotten from the Father" John 1:14.
Cite (SBL): Acts Thom. 122 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-122). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-122) · Report an error
Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 123
123Lipsius–Bonnet, 99–291
Ὁ δὲ Χαρίσιος ἅμα ἕωϑεν πρὸς τὴν Μυγδονίαν ἤρχετο" εὗρεν δὲ αὐτὰς εὐχομένας καὶ λεγούσας" Νέε o ὃς ἦλθες διὰ τοῦ ξένου εἰς ἡμᾶς ὧδε" ϑεὲ ἐναπόκρυφε τῆς τῶν ἐν Ἰνδίᾳ οἰχητόρων" ὁ ϑεὸς ὁ δείξας τὴν σὴν δόξαν διὰ τοῦ ὠποστόλου cov Θωμᾶ" ὁ ϑεὸς οὗ τῆς φήμης ἀκούσασαι εἰ: cà ἐπιστεύσαμενʼ ὁ ϑεὸς πρὸς ὃν ἤλθομεν σωϑῆνιι" ϑεὸς ὁ διὰ φιλανϑρωπίαν καὶ οἰκτιρμοὺς χατελϑὼν πρὸς τὴν ἡμετέρων σμικρότητα" ὁ ϑεὸς ὁ ἐπιζητήσας ἡμᾶς ὅτε αὐτὸν ἠγνοοῦμεν" ὁ ϑεὸς ὁ τὰ ὕψη ἔχων xc τὰ βάϑη μὴ λανϑινων" σὺ ἀπόστρεψον τὴν μανίαν Χαρισίου ἀφ᾽ ἡμῶν. xot cuc δὲ ταῦτα ὁ Χαρίσιος πρὸς τὴν υγδονέαν λέγει" Δικαίως μὲ χαχὸν καὶ μαινόμενον καὶ αἰσχρὸν ἀποχαλεῖς" εἰ μὴ γάρ ἠνεσχόμην TO ὠνυπόταχτόν σου καὶ ἐλευϑερίαν σοι ἐδωρησάμὴν, οὐχ ὧν ἐπεκαλέσω xct ἐμοῦ καὶ τοῦ ὀνόματός uov ἐμγνημόνευσας ἔμπροσϑεν τοῦ ϑεοῦ. πίστευσον δέ μοι Mvyδονίωα ὅτι ἐπ᾽ ἐκείνῳ τῷ φαρμαχῷ οὐδέν ἐστιν ὄφελος, καὶ ὕσα ἐπαγγέλλεται πράττειν οὐ δύναται. ἐγὼ δέ σοι πώντω κατ᾿ ὀρϑαλμοὺς ποιῶ ὥπερ ὑπισχνοῦμαι, ἵνα πιστεύσῃς καὶ ὠνώσχη τῶν ἐμῶν λόγων καὶ γένη πρός μὲ οἴαπερ ἧς τὸ ποίν,
Ho de Charisios hama heōϑen pros tēn Mygdonian ērcheto" heuren de autas euchomenas kai legousas" Nee o hos ēlthes dia tou xenou eis hēmas hōde" ϑee enapokryphe tēs tōn en Indią oichētorōn" ho ϑeos ho deixas tēn sēn doxan dia tou ōpostolou cov Thōma" ho ϑeos hou tēs phēmēs akousasai ei: ca episteusamenʼ ho ϑeos pros hon ēlthomen sōϑēnii" ϑeos ho dia philanϑrōpian kai oiktirmous chatelϑōn pros tēn hēmeterōn smikrotēta" ho ϑeos ho epizētēsas hēmas hote auton ēgnooumen" ho ϑeos ho ta hypsē echōn xc ta baϑē mē lanϑinōn" sy apostrepson tēn manian Charisiou aph᾽ hēmōn. xot cuc de tauta ho Charisios pros tēn ygdonean legei" Dikaiōs me chachon kai mainomenon kai aischron apochaleis" ei mē gar ēneschomēn TO ōnypotachton sou kai eleuϑerian soi edōrēsamēn, ouch hōn epekalesō xct emou kai tou onomatos uov emgnēmoneusas emprosϑen tou ϑeou. pisteuson de moi Mvydoniōa hoti ep᾽ ekeinǭ tǭ pharmachǭ ouden estin ophelos, kai hysa epangelletai prattein ou dynatai. egō de soi pōntō kat᾿ orϑalmous poiō hōper hypischnoumai, hina pisteusę̄s kai ōnōschē tōn emōn logōn kai genē pros me oiaper hēs to poin,
At dawn Charisius came to Mygdonia; and he found them praying and saying, "New God, who came to us here through the stranger; God hidden from the inhabitants of India; God who showed your glory through your apostle Thomas; God whose fame we heard and in whom we believed; God to whom we came to be saved; God who for love of mankind and compassion came down to our littleness; God who sought us when we did not know him; God who hold the heights and from whom the depths are not hidden: turn away from us the madness of Charisius." Hearing this, Charisius said to Mygdonia, "Rightly you call me wicked and mad and shameful; for if I had not borne with your insubordination and given you your freedom, you would not have called upon him against me and mentioned my name before God. But believe me, Mygdonia, there is no profit in that sorcerer, and what he promises to do he cannot do. But I do everything I promise before your eyes, so that you may believe and accept my words and be toward me as you were before.
Notes and citation
Summary: Charisius finds Mygdonia and Marcia praying to be delivered from his madness and urges her to trust him rather than the sorcerer.
Topics: Prayer
Cite (SBL): Acts Thom. 123 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-123). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 124
124Lipsius–Bonnet, 99–291
Καὶ προσελϑιὼν ἐδέετο πάλιν αὐτῆς λέγων: ᾿Εὰν σύ μοι πεισϑῆς, οὐδεμία μοι λοιπὸν ἔσται λύπη. ὑπομνήσϑητι τῆς ἡμέρας ἐχείνης ἧς ἐν πρώτοις μοι συνέτυχες" εἰπὲ τὸ ὠληϑές" πότερον καλλέω σοι ἤμην κατ᾽ ἐχεῖνον τὸν χαιρὸν $ Ιησοὺῦς κατὰ τοῦτον; Καὶ ἡ Μυγδονία εἶπεν" Ü καιρὸς ἐχεῖνος ἀπήτει τὰ ἑαυτοῦ καὶ οὗτος τὼ ἴδια" ὁ χαιρὸς ἐκεῖνος ὠρχῆς ἣν, οὗτος δὲ τέλους" ἐχεῖνος ὁ χαιρὸς ἣν προσκαίρου ζωῆς, l5 οὗτος δὲ αἰωνίου" ἐχεῖνος παρερχομένης ἣν ἡδονῆς, οὗτος δὲ διὰ παντὸς παραμόνου" ἐχεῖνος ἡμέρας καὶ νυχτός, οὗτος δὲ ἡμέρας χωρὶς νυχτός" εἶδες ἐχεῖνον τὸν παρελϑόντα γάμον ὧδε καὶ μόνον, ὁ δὲ γώμος οὗτος εἰς τὸν αἰῶνα μένει" ἡ κοινωνία ἐκείνη διαῳφϑορᾶς ἣν, αὕτη δὲ ζωῆς αἰωνίου" οἱ παρώ- νυμφοι ἐχεῖνοε ἄνδρες εἰσὶν καὶ γυναῖκες πρόσχαιροι, οἱ δὲ viv | εἰς τέλος παραμένουσιν" ἐχεῖνος ὁ γάμος ἐπὶ γῆς ἵστησιν φιλανϑρωπέαν δροσίζων" ἐχεῖνος ὁ παστὸς λύεται πάλιν, οὗτος δὲ διὰ παντὸς μένει" ἐχείνη ἡ κλίνη πάώρεσιν κατέστρωται, αὕτη δὲ στοργῇ τε καὶ πίστει: σὺ νυμφίος εἶ παριὼν καὶ λυόμενος, ὁ δὲ Ἰησοῦς νυμφίος ἐστὶν ἀληϑινός, εἰς τὸν αἰῶνα παραμένων ἀϑάνατος" ἐκεῖνο τὸ ἀνακαλυπτήριον χρήματα ἦν καὶ πέπλα παλαιούμενα, τοῦτο δὲ ζῶντες λόγοι μηδέποτε παρερχόμενοι.
Kai proselϑiōn edeeto palin autēs legōn: ᾿Ean sy moi peisϑēs, oudemia moi loipon estai lypē. hypomnēsϑēti tēs hēmeras echeinēs hēs en prōtois moi synetyches" eipe to ōlēϑes" poteron kalleō soi ēmēn kat᾽ echeinon ton chairon $ Iēsouys kata touton? Kai hē Mygdonia eipen" U kairos echeinos apētei ta heautou kai houtos tō idia" ho chairos ekeinos ōrchēs hēn, houtos de telous" echeinos ho chairos hēn proskairou zōēs, l5 houtos de aiōniou" echeinos parerchomenēs hēn hēdonēs, houtos de dia pantos paramonou" echeinos hēmeras kai nychtos, houtos de hēmeras chōris nychtos" eides echeinon ton parelϑonta gamon hōde kai monon, ho de gōmos houtos eis ton aiōna menei" hē koinōnia ekeinē diaǭphϑoras hēn, hautē de zōēs aiōniou" hoi parō- nymphoi echeinoe andres eisin kai gynaikes proschairoi, hoi de viv | eis telos paramenousin" echeinos ho gamos epi gēs histēsin philanϑrōpean drosizōn" echeinos ho pastos lyetai palin, houtos de dia pantos menei" echeinē hē klinē paōresin katestrōtai, hautē de storgę̄ te kai pistei: sy nymphios ei pariōn kai lyomenos, ho de Iēsous nymphios estin alēϑinos, eis ton aiōna paramenōn aϑanatos" ekeino to anakalyptērion chrēmata ēn kai pepla palaioumena, touto de zōntes logoi mēdepote parerchomenoi.
And coming to her he begged her again, saying, "If you will be persuaded by me, I shall have no more grief. Remember that day on which you first met me; tell the truth: was I more handsome to you at that time, or Jesus at this?" Mygdonia said, "That time required its own things, and this its own. That time was of the beginning, this of the end; that was a time of temporary life, this of eternal; that of passing pleasure, this of what lasts for ever; that of day and night, this of day without night. You saw that marriage which passed away, here and only here; but this marriage remains for ever. That union was of corruption, this of eternal life. Those groomsmen are men and women of a passing hour, but these remain to the end. That marriage is set on earth …; that bridal chamber is taken down again, but this remains for ever. That bed was spread with coverings, but this with love and faith. You are a bridegroom who passes away and is dissolved, but Jesus is a true bridegroom, remaining immortal for ever. That bride-gift was money and robes that grow old, but this is living words that never pass away."
Notes and citation
Summary: Charisius asks whether he was more handsome to her than Jesus; Mygdonia contrasts her passing earthly marriage with her eternal marriage to Jesus, the true bridegroom.
- The contrast of earthly and heavenly marriage is translated exactly. A clause about the earthly marriage is garbled in the scan text ("…").
Topics: Marriage
Cite (SBL): Acts Thom. 124 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-124). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 125
125Lipsius–Bonnet, 99–291
ἀκούσας δὲ ταῦτα ὁ Χαρίσιος ἀπῆλϑεν πρὸς τὸν βασιλέα καὶ πάντα αὐτῷ ἀπήγγειλεν. ὁ δὲ βασιλεὺς ἐχέλευσεν τὸν Ἰούδαν ἀχϑῆναι, ἵνα αὐτὸν χρίνας ἀναλώση. ὃ δὲ Χαρίσιος εἶπεν..ldvéyov τέως βασιλεῦ, λόγοις δὲ πρῶτον τὸν ἄνδρα πεῖσον φοβήσας ὅπως τὴν Μυγδονίαν πείσῃ ye νέσϑαι πρός ut ὡς πρώην. Καὶ μεταπεμψάμενος ὁ Μισδαῖος ἤγαγεν τὸν ἀπόστολον τοῦ Χριστοῦ" πάντες δὲ ἐλυπήϑησαν οἱ δεσμῶται ὅτε ὠνεχωώρει (Cc αὐτῶν ὁ ἀπόστολος" ἐπόϑουν γὰρ αὐτὸν λέγοντες ὅτε Καὶ ταύτην τὴν παραιυϑίέαν iv εἴχοιιεν ἀφείλαντο ἀφ᾽ ἡμῶν. lá
akousas de tauta ho Charisios apēlϑen pros ton basilea kai panta autǭ apēngeilen. ho de basileus echeleusen ton Ioudan achϑēnai, hina auton chrinas analōsē. ho de Charisios eipen..ldveyov teōs basileu, logois de prōton ton andra peison phobēsas hopōs tēn Mygdonian peisę̄ ye nesϑai pros ut hōs prōēn. Kai metapempsamenos ho Misdaios ēgagen ton apostolon tou Christou" pantes de elypēϑēsan hoi desmōtai hote ōnechōōrei (Cc autōn ho apostolos" epoϑoun gar auton legontes hote Kai tautēn tēn paraiyϑiean iv eichoiien apheilanto aph᾽ hēmōn. la
Hearing this, Charisius went to the king and reported everything to him. The king ordered Judas to be brought, to judge him and destroy him. But Charisius said, "Wait a while, O king; first persuade the man with words, frightening him, so that he may persuade Mygdonia to be toward me as she was before." Misdaeus sent and brought the apostle of Christ; and all the prisoners were grieved when the apostle left them, for they longed for him, saying, "Even this comfort that we had they have taken from us."
Notes and citation
Summary: Charisius persuades the king first to frighten Thomas into making Mygdonia return to him.
Cite (SBL): Acts Thom. 125 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-125). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 126
126Lipsius–Bonnet, 99–291
Ὁ δὲ Μισδαῖος ἔλεγεν τῷ Ιούδαʼ Διὰ τί τὴν νέαν ταύτην διδάσχεις διδασκαλίαν, ἣν ϑεοί τε μισοῦσιν καὶ ἄνϑρωποι, οὐδὲν ἔχουσα χρήσιμον; Καὶ ὁ ᾿Ιούδας λέγει" Ti φαῦλον διδάσκω; Καὶ ὁ Μισδαῖος ἔφη" Διδάσχεις λέγων ὅτι οὐ καλῶς ζῆν παρὰ τῷ ϑεῷ o σὺ χηρύσσεις. yt ᾿Ιούδαςʼ ᾿ληϑῶς λέγεις ὦ βασιλεῦ: οὕτως διδάσχω. εἰπὲ γάρ μοιʼ τοὺς σοὺς στρατιώτας ἐν ῥυπαρῷ ἐσϑῆτι δορυφοροῦντάς σοι οὐχ ὠγανακτεῖς; εἰ οὖν σὺ βασιλεὺς ὧν γῆς εἰς γὴν χωρῶν ἀπαιτεῖς TOUS ὑπὸ σὲ σεμνοὺς εἶναι τῷ πρώγμωτι, ἀγανακτεῖτε καὶ κακῶς μὲ διδάσκειν ἔφατε λέγοντα. Τοὺς τῷ βασιλεῖ μου ὑπηρετοῦντας σεμνοὺς καὶ καϑαροὺς χρὴ εἶναι καὶ πάσης 255." λύπης καὶ φροντίδος ὠπαλλαγέντας, τέκνων τὲ καὶ πλούτου ἀνωφελοῦς x«i ταραχῆς ματαίας; Καὶ ydo τοὺς σοὺς ὑπη- χόους τὴν σὴν πολιτείαν καὶ τοὺς σοὺς τρόπους μετιέναι βούλει, καὶ καταφρονούντων τῶν σῶν προσταγμάτων χολάζεες" πόσῳ μᾶλλον τῷ ϑεῷ μου τοὺς πιοτεύοντας αὐτῷ ὑπηρετεῖν χοὴ μετὰ πολλῆς σεμνότητος καὶ χαϑαρότητος καὶ ὠσφαλείας, καὶ πάντων τῶν σωματικῶν ἡδονῶν ὠπηλλαγμένους, lO zn μοιχείας τε καὶ ἀσωτίας καὶ κλοπῆς καὶ μέϑης καὶ ὑπηρεσίας γαστρὸς καὶ αἰσχρῶν πράξεων:
Ho de Misdaios elegen tǭ Ioudaʼ Dia ti tēn nean tautēn didascheis didaskalian, hēn ϑeoi te misousin kai anϑrōpoi, ouden echousa chrēsimon? Kai ho ᾿Ioudas legei" Ti phaulon didaskō? Kai ho Misdaios ephē" Didascheis legōn hoti ou kalōs zēn para tǭ ϑeǭ o sy chērysseis. yt ᾿Ioudasʼ ᾿lēϑōs legeis ō basileu: houtōs didaschō. eipe gar moiʼ tous sous stratiōtas en rhyparǭ esϑēti doryphorountas soi ouch ōganakteis? ei oun sy basileus hōn gēs eis gēn chōrōn apaiteis TOUS hypo se semnous einai tǭ prōgmōti, aganakteite kai kakōs me didaskein ephate legonta. Tous tǭ basilei mou hypēretountas semnous kai kaϑarous chrē einai kai pasēs 255." lypēs kai phrontidos ōpallagentas, teknōn te kai ploutou anōphelous x«i tarachēs mataias? Kai ydo tous sous hypē- choous tēn sēn politeian kai tous sous tropous metienai boulei, kai kataphronountōn tōn sōn prostagmatōn cholazees" posǭ mallon tǭ ϑeǭ mou tous pioteuontas autǭ hypēretein choē meta pollēs semnotētos kai chaϑarotētos kai ōsphaleias, kai pantōn tōn sōmatikōn hēdonōn ōpēllagmenous, lO zn moicheias te kai asōtias kai klopēs kai meϑēs kai hypēresias gastros kai aischrōn praxeōn:
Misdaeus said to Judas, "Why do you teach this new teaching, which gods and men hate, and which has nothing useful in it?" Judas said, "What evil do I teach?" Misdaeus said, "You teach, saying that one cannot live well with the God whom you preach …" Judas said, "You say truly, O king; so I teach. For tell me: are you not angry if your soldiers attend you in dirty clothing? If, then, you, an earthly king who will return to the earth, require those under you to be dignified in their conduct, are you angry, and do you say that I teach badly, when I say: Those who serve my King must be dignified and pure, and free from all grief and care, from children and useless wealth and vain disturbance? For you want your subjects to follow your way of life and your manners, and you punish those who despise your commands; how much more must those who believe in my God serve him with great dignity and purity and steadfastness, freed from all bodily pleasures, from adultery and prodigality and theft and drunkenness and the service of the belly and shameful deeds?"
Textual problem in this passage: see the notes.
Notes and citation
Summary: Before the king, Thomas defends his teaching that those who serve God must be pure and free from bodily pleasures, as a king's servants must be clean.
- The end of the king's charge is lost in the scan text ("…"); from Thomas's answer it concerned his teaching on purity and continence. The teaching that God's servants must be free "from children" is translated exactly.
Cite (SBL): Acts Thom. 126 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-126). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 127
127Lipsius–Bonnet, 99–291
lixovce; δὲ ταῦτα ὁ ιισδαῖος εἶπεν. "Óov σε ἀπολύω. ἀπελϑὼν οὖν πεῖσον τὴν Μυγδονέων τὴν Χαρισίου γυναῖχα ἵνα μὴ ϑελήση ὠποστῆναι ἀπ᾽ αὐτοῦ. “έγει αὐτῷ Ἰούδας" Μὴ μέλλε εἴ τι ἔχεις πρᾶξαι" ἐκείνην yu, εἰ διχαίως δέδεχται & μεμάϑηκεν, οὐ σίδηρος, οὐ πῦρ, οὐδ᾽ ἄλλο τι τῶν τοιούτων ἰσχυρότερον βλώψαι δυνήσηται οὐδὲ ἐχχόψαι τὸν ἐν τῇ ψυχῇ αὐτῆς κατεχόμενον. ““ἔγει ὁ ἹΜισδαῖος τῷ ᾿Ιούδα" Φάρμαχα ἕτερα διαλύει ἕτερα φώρμακα, καὶ πληγὰς ἐχίδνης ϑηριαχὴ διαλύει" καὶ σὺ εἰ ϑέλεις δύνασαι λύσιν τῶν φαρἄκων ἐχείνων δοῦναι, καὶ εἰρήνην xul ὁμόνοιαν τοῦ συνοιου w —— AXtciov ποιῆσαι. τοῦτο γὰρ ποιῶν σεαυτοῦ φείδη" οὐδέπω oid γὰρ τοῦ Liv κόρον ἔχεις. ἔσϑι δὲ ὅτε, à μὴ πείϑοντα ταύ- een τὴν ἀπὸ τῆσαι ἐπιποϑήτου τοῖς X ycw ζωῆς ἀφαρπάσω. Καὶ. ἫΝ Ἰούδας ἔφη: 'H ζωὴ αὕτη κατὰ χρῆσιν δέδοται, καὶ ὁ καιρὺς she ovrog ἀλλάσσεται" ἐκείνη δὲ ἡ ζωὴ ἣν ἐγὼ διδάσκω ἄφϑαρ- iine rÓg ἐστιν. τὸ δὲ κάλλος x«i ἡ φαινομένη νεότης μετὰ μιχρὸν ἱπηρών οὐχ ἔσται. éyec αὐτῷ ὃ βασιλεύς" ᾿Εγὼ μέν σοι συνεβού- i λευσα τὸ συμφέρον, σὺ δὲ μὲν οἷδες τὰ σά. ᾿ eu; μετὰ σοῦ. ἔὔζλαψας γάρ ut μηδὲν παρ᾽ ἐμοῦ ἀδικηϑείς. xui γὰρ ἐνταῦϑια οἷός εἰμι ἀμύνασϑαί σε ἐπίστασαι εἰς ὅσα εἰς ἐμὲ δέδρακας. τοιγαροῦν πείσϑητι καὶ ἐλϑὲ οἴκοι μετ᾽ ἐμοῦ, xui πεῖσον τὴν Μυγδονίαν γενέσϑαι μετ᾿ ἐμοῦ ὥσπερ ἣν τὸ 106rt00v πρὶν ἢ σὲ ϑεάσασϑαι. Ὁ δὲ Ἰούδας λέγει αὐτῷ" Ὁρῶς πῶς δέδοιχέν σὲ καὶ τιμᾷ καὶ πᾶν ὃ τι ὧν προστάξης ἑκοῦσα ποιεῖ; ᾿Εχείνου δὲ ταῦτα λέγοντος ὁ ᾿Ιούδας τῇ Μιυγδονίᾳ Πείσϑητι ϑυγώτηρ μου Μυγδονία οἷς λέγει ὁ ἀδελιρὸς Καὶ ἡ ΜΜυγδονία λέγει" Εἰ σὺ λόγῳ τὸ πρᾶγμα οὐχ ἠδυνήϑης, ἐμὲ ὑπομένειν τὸ ἔργον ἀναγκάζεις; ἐγὼ γὰρ ἤκουον παρὰ σοῦ ὅτι ἡ ζωὴ αὕτη χρησιμαία οὐκ ἔστιν, καὶ ἡ ἄνεσις αὕτη ἔλεγες δὲ πάλιν ὅτι ταύτην ὁ ἀποστρεφόιιενος μονώ τὴν ζωὴν δέξεται τὴν αἰωνέαν, ϑεμελίων εὑρὼν οὐχ ἐχρήσατο τούτῳ; εἶπεν" ἐστιν. πρόσχαιρος, καὶ ταῦτα τὰ χτήματα ἀπαρώ-: καὶ ὁ μισῶν τὸ τῆς ἡμέρας νυχτὸς φῶς ϑεάσηται φῶς τὸ μὴ καταλαμβανόμενον, ὅτι ὁ ταῦτα παραβλέπων τὰ χρήματα εὑρήσει ἕτερα ἀΐδια χρήματα νῦν δὲ φοβούμενος τίς μεταβάλλει πράξας τι καὶ δοξασϑεὶς ἐπὶ τῷ ἔργῳ; αὐυϑις αὐτὸ i δαψελαίῳ χώρῳ πηγὴν ὕδατος ἀνορύξας αὖὐϑις κατέχωσεν ταύτην, τίς ϑησαυρὸὺν κατέστρειμεν; τίς ἐν ἀκούσας δὲ ταῦτα ὁ Χαρίσιος Ἐγὼ οὐ μιμήσομαι ὑμᾶς οὐδὲ ἐπειχϑήσομαι χαταφϑεῖραι ὑμᾶς, οὔτε, ἐπειδηπερ ἔξεστίν μοι, δεσμῷ περιβαλῶ, καὶ οὐ συγχωρήσω σοι τῷ φαρμακῷ τούτῳ διαλεχϑῆναι. καὶ ἐών μοι πεισϑῆς" οἷδα ὃ δεῖ μὲ ποιῆσαι. Ὁ δὲ Ἰούδας ἐξελϑὼν ἐκ τῆς Χαρισίου οἰχίας εἰς τὴν | ΣΣιφόρου οἰκίαν ἀπήει" κἀκεῖ μετ᾽ αὐτοῦ ᾧχει. εἶπεν δὲ ὁ Σιφώρʼ Εὐτρεπίσω τῷ ᾿Ιούδᾳ τρέχλινον ἐν ᾧ διδάσχει. Καὶ ἐποίησεν οὕτως x«i εἶπεν Σιφώρʼ Ἐγώ rt καὶ ἡ ἐμὴ γυνὴ καὶ ἡ ϑυγώτηρ ἐν ἁγιωσύνη οἰκήσομεν λοιπόν, ἐν ἁγνείω καὶ μιᾷ διαϑέσει. δέομαί σου ἡμᾶς τὴν σφραγῖδα δέξασϑαι παρὼ σοῦ, ἵνα γενωμεϑθα τῷ θεῷ τῷ ἀληϑινῷ λάτραι καὶ ἐνωρίϑμιοε τοῖς αὐτοῦ ἀρνίοις καὶ ἀμνάσιν. λέγειʼ Φοβοῦμαι λέγειν ὅπερ ἐνθυμοῦμαι" οἷδα δέ τι, καὶ ὕπερ οἷδα ἐξαγορεύειν οὐχ οἷόν τὲ μοι.
lixovce? de tauta ho iisdaios eipen. "Oov se apolyō. apelϑōn oun peison tēn Mygdoneōn tēn Charisiou gynaicha hina mē ϑelēsē ōpostēnai ap᾽ autou. “egei autǭ Ioudas" Mē melle ei ti echeis praxai" ekeinēn yu, ei dichaiōs dedechtai & memaϑēken, ou sidēros, ou pyr, oud᾽ allo ti tōn toioutōn ischyroteron blōpsai dynēsētai oude echchopsai ton en tę̄ psychę̄ autēs katechomenon. ““egei ho HiMisdaios tǭ ᾿Iouda" Pharmacha hetera dialyei hetera phōrmaka, kai plēgas echidnēs ϑēriachē dialyei" kai sy ei ϑeleis dynasai lysin tōn pharakōn echeinōn dounai, kai eirēnēn xul homonoian tou synoiou w —— AXtciov poiēsai. touto gar poiōn seautou pheidē" oudepō oid gar tou Liv koron echeis. esϑi de hote, a mē peiϑonta tau- een tēn apo tēsai epipoϑētou tois X ycw zōēs apharpasō. Kai. HēN Ioudas ephē: 'H zōē hautē kata chrēsin dedotai, kai ho kairys she ovrog allassetai" ekeinē de hē zōē hēn egō didaskō aphϑar- iine rOg estin. to de kallos x«i hē phainomenē neotēs meta michron hipērōn ouch estai. eyec autǭ ho basileus" ᾿Egō men soi synebou- i leusa to sympheron, sy de men hoides ta sa. ᾿ eu? meta sou. euzlapsas gar ut mēden par᾽ emou adikēϑeis. xui gar entauϑia hoios eimi amynasϑai se epistasai eis hosa eis eme dedrakas. toigaroun peisϑēti kai elϑe oikoi met᾽ emou, xui peison tēn Mygdonian genesϑai met᾿ emou hōsper hēn to 106rt00v prin ē se ϑeasasϑai. Ho de Ioudas legei autǭ" Horōs pōs dedoichen se kai timą kai pan ho ti hōn prostaxēs hekousa poiei? ᾿Echeinou de tauta legontos ho ᾿Ioudas tę̄ Miygdonią Peisϑēti ϑygōtēr mou Mygdonia hois legei ho adeliros Kai hē MMygdonia legei" Ei sy logǭ to pragma ouch ēdynēϑēs, eme hypomenein to ergon anankazeis? egō gar ēkouon para sou hoti hē zōē hautē chrēsimaia ouk estin, kai hē anesis hautē eleges de palin hoti tautēn ho apostrephoiienos monō tēn zōēn dexetai tēn aiōnean, ϑemeliōn heurōn ouch echrēsato toutǭ? eipen" estin. proschairos, kai tauta ta chtēmata aparō-: kai ho misōn to tēs hēmeras nychtos phōs ϑeasētai phōs to mē katalambanomenon, hoti ho tauta parablepōn ta chrēmata heurēsei hetera aïdia chrēmata nyn de phoboumenos tis metaballei praxas ti kai doxasϑeis epi tǭ ergǭ? auyϑis auto i dapselaiǭ chōrǭ pēgēn hydatos anoryxas auyϑis katechōsen tautēn, tis ϑēsauroun katestreimen? tis en akousas de tauta ho Charisios Egō ou mimēsomai hymas oude epeichϑēsomai chataphϑeirai hymas, oute, epeidēper exestin moi, desmǭ peribalō, kai ou synchōrēsō soi tǭ pharmakǭ toutǭ dialechϑēnai. kai eōn moi peisϑēs" hoida ho dei me poiēsai. Ho de Ioudas exelϑōn ek tēs Charisiou oichias eis tēn | SSiphorou oikian apēei" kakei met᾽ autou hǭchei. eipen de ho Siphōrʼ Eutrepisō tǭ ᾿Ioudą trechlinon en hǭ didaschei. Kai epoiēsen houtōs x«i eipen Siphōrʼ Egō rt kai hē emē gynē kai hē ϑygōtēr en hagiōsynē oikēsomen loipon, en hagneiō kai mią diaϑesei. deomai sou hēmas tēn sphragida dexasϑai parō sou, hina genōmeϑtha tǭ theǭ tǭ alēϑinǭ latrai kai enōriϑmioe tois autou arniois kai amnasin. legeiʼ Phoboumai legein hoper enthymoumai" hoida de ti, kai hyper hoida exagoreuein ouch hoion te moi.
Hearing this, Misdaeus said, "See, I release you. Go, then, and persuade Mygdonia, the wife of Charisius, not to wish to leave him." Judas said to him, "Do not delay, if you have anything to do; for if she has rightly received what she has learned, neither iron nor fire nor anything else stronger than these will be able to harm her or cut out him who is held in her soul." Misdaeus said to Judas, "Some drugs undo other drugs, and an antidote undoes the bites of the viper; and you too, if you wish, can give the undoing of those drugs and make peace and concord for the married couple. For by doing this you spare yourself; for you have not yet had your fill of life. Know that if you do not persuade her, I will snatch you from this life, which all long for." Judas said, "This life is given on loan, and this time changes; but that life which I teach is incorruptible. And beauty and the youth that is seen will in a little while be no more." The king said to him, "I have advised you what is to your advantage; you know your own affairs." … [128] … "… with you. For you have harmed me, though you suffered no wrong from me. And you know that even here I am able to repay you for all you have done to me. So be persuaded and come home with me, and persuade Mygdonia to be with me as she was before she saw you." … "Do you see how she fears you and honors you and willingly does whatever you command?" When he had said this, Judas said to Mygdonia, "Be persuaded, my daughter Mygdonia, by what brother Charisius says." And Mygdonia said, "If you could not achieve the thing by word, will you compel me to endure the deed? For I heard from you that this life is of no use, and this ease is temporary, and these possessions pass away; and again you said that whoever turns away from this life will receive the eternal life, and whoever hates the light of day and night will see the light that is not overtaken, and that whoever disregards these riches will find other, everlasting riches. But now you speak from fear. Who changes, having done something and been glorified for the deed? Who, having built a tower, has overturned it again from its foundations? Who, having dug a spring of water in a thirsty place, has filled it in again? Who, having found a treasure, has not used it?" Hearing this, Charisius said, "I will not imitate you, nor will I hurry to destroy you; but since it is in my power, I will put you in bonds, and I will not allow you to talk with this sorcerer. And if you obey me, well; I know what I must do."
[130] Judas went out from the house of Charisius and went to the house of Siphor, and stayed there with him. Siphor said, "I will prepare a dining room for Judas, in which he may teach." And he did so, and Siphor said, "I and my wife and my daughter will live in holiness from now on, in purity and one mind. I beg you, let us receive the seal from you, so that we may become worshipers of the true God and be numbered among his sheep and lambs." … [131] … he said, "I am afraid to say what I am thinking; but I know something, and what I know I am not able to declare."
Textual problem in this passage: see the notes.
Luke 14:28 (echo, low confidence) · Matt 13:44 (echo, low confidence)
Notes and citation
Summary: The king releases Thomas to persuade Mygdonia to return to her husband; Thomas tells her to obey Charisius, but she refuses, reminding him of his own teaching; Thomas goes to Siphor's house, where Siphor's household asks for the seal.
- The scan text gathers chapters 127–131 under one reference; the bracketed numbers mark approximately where Bonnet's chapters begin. Text is lost in the scan text at several points ("…"): the end of chapter 127 and the beginning of chapter 128 (Thomas taken to Charisius's house); words before "Do you see how she fears you"; and most of chapters 130–131 between Siphor's request and Thomas's words. In Mygdonia's answer the scan text runs two of Bonnet's columns together; the translation follows the sense. Thomas's advice that she obey her husband is answered by her appeal to his own teaching; both are translated exactly. The tower and the treasure recall Luke 14:28 and Matt 13:44.
Topics: Marriage
Cite (SBL): Acts Thom. 127 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-127). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 132
132Lipsius–Bonnet, 99–291
Καὶ ἤρξατο λέγειν περὶ τοῦ βαπτίσματος" Τὸ βώπτισμα τοῦτο ἁμαρτεῶν ἐστιν ἄφεσις" τοῦτο ἀναγεννῷ φῶς περιεκχυνόμενον᾽" τοῦτο ἀναγεννῷ τὸν νέον ἄνϑρωπον, τοὺς ὠνθρώπους μειγνύον πνεῦμα χαινοῦν ψυχήν, ἀνιστῶν τρισσῶς καινὸν ἄνϑροωπον, καί ἐστιν χοινωνὸν τῶν ἁμαυτιῶν ἀφέσεως. σοὶ δόξα τῷ ὠπορρήτῳ τῷ τῷ βαπτίσματι χοινωγούμενον" σοὶ δόξα ἡ ἐν τῷ βαπτίσματι ἀόρατος δύναμιες᾽ σοὶ δόξα ἀνακαινισμὸς διʼ ob ἀνακαινίζονται οἱ βαπτιζόμενοι οἱ μετὰ διαϑέσεως σοῦ ἁπτόμενοι. τοῦτο ἀὠναγεννᾷ καὶ νέον ὥνϑρωπον τὸν τοῦτο χτώμενον ἀπεργάζεται. υἱυχὴν τρισσῶς ὠνιστῷ καὶ πνεύματος ἁγίου γίνεται χοινωνός. Καὶ λέγει" Δόξα τῇ ἀπορρήτῳ σου δυνώμει" δόξα ὁ τὸ λουτρὸν τοῦ βαπτίσματος ἐνδυόμενος" σοὶ δόξα τῷ ἐχ τῆς πλάνης τοὺς ἀνθιθρώπους λυτρουμένῳ καὶ τῇ σῇ κοινωνοὺς ποιούμενο: κοινωνίᾳ. Καὶ ταῦτα εἰπὼν ἔλαιον κατὰ τῆς χεφαλῆς αὐτῶν κατέχεεν καὶ εἶπεν. Σοὶ δόξα ἡ τῶν σπλάγχνων ἀγάπη" σοὶ δόξα τὸ τοῦ Χριστοῦ ὄνομα" co. δόξα ἡ àv Χριστῷ δύναμις ἰδουμένη. Καὶ ἐκέλευσεν ἐνεχϑῆναι σχάφην καὶ ἐβάπτισεν αὐτοὺς εἰς τὸ ὕνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύδ Παπτισϑέντων δὲ καὶ ἐνδυσαμένων ἄρτον χαταἁεὶς ἐπὶ τὴν τράπεζαν ηὐλόγησεν καὶ εἶπεν: Ἄρτον ζωῆς ὃν οἱ ἐσϑίοντες ἄφ ϑαρτοι διαμείνωσιν" ἄρτος ὁ κορεννὺς ψυχὰς πεινώσας τοῦ αὐτοῦ μαχαρισμοῦ" σὺ εἶ ὁ καταξιώσας δὲξἕασϑαι δωρεὰν ἵνα γένῃ ἡμῖν ἄφεσις ἁμαρτιῶν xui οἱ ἐσϑίοντὲς cs ἀϑάνατοι γένωνται" ἐπιφημίζομέν gs τὸ τῆς μητρὸς ὄνομα, ἀπορρήτου μυστηρίου ἀρχῶν τε καὶ ἐξουσιῶν κεχρυμμένων" ἐπιφημίζομέν σου ὀνόματί σου ᾿Ιησοῦ. Καὶ εἶπεν" ᾿Ελϑάτω δύναμις εὐλογίας καὶ ἐνιδρύσϑω ἄρτος, ἵνα πᾶσαι αἱ μεταλαμβάνουσαι ψυχαὶ ἀπὸ τῶν ἁμαρτιῶν ἀπο15 λούσονται. Καὶ κλάσας ἐπέδωχεν τῷ τὲ “Σιφόρῳ καὶ τὴ γυναιχὶ αὐτοῦ καὶ τῇ ϑυγατρί. Ilo&Eig τα΄ περὶ τῆς γυναικὸς Μισδαίου.
Kai ērxato legein peri tou baptismatos" To bōptisma touto hamarteōn estin aphesis" touto anagennǭ phōs periekchynomenon᾽" touto anagennǭ ton neon anϑrōpon, tous ōnthrōpous meignyon pneuma chainoun psychēn, anistōn trissōs kainon anϑroōpon, kai estin choinōnon tōn hamautiōn apheseōs. soi doxa tǭ ōporrētǭ tǭ tǭ baptismati choinōgoumenon" soi doxa hē en tǭ baptismati aoratos dynamies᾽ soi doxa anakainismos diʼ ob anakainizontai hoi baptizomenoi hoi meta diaϑeseōs sou haptomenoi. touto aōnagenną kai neon hōnϑrōpon ton touto chtōmenon apergazetai. huiychēn trissōs ōnistǭ kai pneumatos hagiou ginetai choinōnos. Kai legei" Doxa tę̄ aporrētǭ sou dynōmei" doxa ho to loutron tou baptismatos endyomenos" soi doxa tǭ ech tēs planēs tous anthithrōpous lytroumenǭ kai tę̄ sę̄ koinōnous poioumeno: koinōnią. Kai tauta eipōn elaion kata tēs chephalēs autōn katecheen kai eipen. Soi doxa hē tōn splanchnōn agapē" soi doxa to tou Christou onoma" co. doxa hē av Christǭ dynamis idoumenē. Kai ekeleusen enechϑēnai schaphēn kai ebaptisen autous eis to hynoma tou patros kai tou huiou kai tou hagiou pneud Paptisϑentōn de kai endysamenōn arton chataaeis epi tēn trapezan ēulogēsen kai eipen: Arton zōēs hon hoi esϑiontes aph ϑartoi diameinōsin" artos ho korennys psychas peinōsas tou autou macharismou" sy ei ho kataxiōsas dexeasϑai dōrean hina genę̄ hēmin aphesis hamartiōn xui hoi esϑiontes cs aϑanatoi genōntai" epiphēmizomen gs to tēs mētros onoma, aporrētou mystēriou archōn te kai exousiōn kechrymmenōn" epiphēmizomen sou onomati sou ᾿Iēsou. Kai eipen" ᾿Elϑatō dynamis eulogias kai enidrysϑō artos, hina pasai hai metalambanousai psychai apo tōn hamartiōn apo15 lousontai. Kai klasas epedōchen tǭ te “Siphorǭ kai tē gynaichi autou kai tę̄ ϑygatri. Ilo&Eig ta΄ peri tēs gynaikos Misdaiou.
And he began to speak about baptism: "This baptism is the forgiveness of sins; it brings to new birth a light that is shed around; it brings to new birth the new man, mingling the Spirit with men, renewing the soul, raising up the new man threefold, and it shares in the forgiveness of sins. Glory to you, the ineffable one, who are shared in baptism; glory to you, the invisible power that is in baptism; glory to you, renewal, through which those who are baptized are renewed, who take hold of you with affection." And he said, "Glory to your ineffable power; glory to you who are put on in the washing of baptism; glory to you who redeem men from error and make them partners in your fellowship." Having said this, he poured oil on their heads and said, "Glory to you, the love of compassion; glory to you, the name of Christ; glory to you, the power established in Christ." And he ordered a tub to be brought, and he baptized them in the name of the Father and of the Son and of the Holy Spirit.
[133] When they had been baptized and had dressed, he set bread on the table and blessed it and said, "Bread of life, those who eat of which remain incorruptible; bread that fills hungry souls with its blessedness: you are he who deigned to receive a gift, that you might become for us forgiveness of sins, and that those who eat you may become immortal. We name over you the name of the mother, of the ineffable mystery of the hidden rulers and powers; we name over you your name, Jesus." And he said, "Let the power of blessing come, and let the bread be established, so that all the souls that partake of it may be washed from their sins." And breaking it, he gave it to Siphor and his wife and his daughter.
Eleventh Act: concerning the wife of Misdaeus.
Acts 2:38 (echo, medium confidence) · Titus 3:5 (echo, medium confidence) · John 6:35 (allusion, high confidence) · Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: Thomas speaks of baptism as forgiveness of sins and new birth, anoints and baptizes Siphor's household in the name of the Trinity, and gives them the Eucharist with a prayer over the bread of life.
- The baptismal discourse is garbled in places in the scan text, and a sentence appears twice (from two of Bonnet's columns: "this regenerates and makes a new man of the one who receives it; it raises the soul threefold and becomes a partner of the Holy Spirit"); the translation follows the sense. Chapter 133 begins at "When they had been baptized". The invocation of "the name of the mother" over the bread belongs to the Acts' distinctive language and is translated exactly. The title of the Eleventh Act stands at the end. Echoes: Acts 2:38; Titus 3:5; John 6:35, 51; Matt 28:19.
Topics: Baptism, Eucharist, Trinity
Cite (SBL): Acts Thom. 132 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-132). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-132) · Report an error
Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 134
134Lipsius–Bonnet, 99–291
Μισδαῖος δὲ ὁ βασιλεὺς ἀπολύσας Ἰούδαν δειπνήσας ὠπήει οἴκαδε, διηγεῖτο δὲ τῇ γυναικὶ τὰ συμβεβηκότα τῷ οἰχείῳ αὐτῶν Χαρισίῳ λέγων" Ὅρα φησὶν τί γέγονεν ἐν τῷ aio ἐστιν ὠνδρὶ χαλλίω τῆς γυναικὸς τῆς ἰδίας ἐφ᾽ ἣν ἀναπέπαυται" συνέβη δὲ τὴν γυναῖχα αὐτοῦ ἀπελϑεῖν πρὸς τὸν φαρμαχὸν ἐχεῖνον ὃν ἤκουσας t5 Ιυδῶν ἐπιδημήσαντα χώρᾳ, τοῖς αὐτοῦ περιπεσεῖν φαρμάχοις καὶ τοῦ ἰδίου ἀνδρὸς διαζευχϑῆναι" καὶ ὠπορεῖ ὃ πράξειεν. ϑελήσαντος δὲ μου ἀπολέσαι τὸν χκαχοῦργον οὐχ ἠϑέλησεν. ὠλλὰ σὺ ἀπελϑοῦσα συμβούλευσον αὐτῇ ἀποκλίνειν πρὸς τὸν ἴδιον ἄνδρα καὶ τῶν τοῦ φαρμαχοῦ ματαίων λόγων ἀποσχέσϑύλαι.
Misdaios de ho basileus apolysas Ioudan deipnēsas ōpēei oikade, diēgeito de tę̄ gynaiki ta symbebēkota tǭ oicheiǭ autōn Charisiǭ legōn" Hora phēsin ti gegonen en tǭ aio estin ōndri challiō tēs gynaikos tēs idias eph᾽ hēn anapepautai" synebē de tēn gynaicha autou apelϑein pros ton pharmachon echeinon hon ēkousas t5 Iydōn epidēmēsanta chōrą, tois autou peripesein pharmachois kai tou idiou andros diazeuchϑēnai" kai ōporei ho praxeien. ϑelēsantos de mou apolesai ton chkachourgon ouch ēϑelēsen. ōlla sy apelϑousa symbouleuson autę̄ apoklinein pros ton idion andra kai tōn tou pharmachou mataiōn logōn aposchesϑylai.
King Misdaeus, having released Judas, dined and went home, and told his wife what had happened to their kinsman Charisius, saying, "See what has happened to … nothing is better for a man than his own wife, in whom he finds rest. It happened that his wife went to that sorcerer who, as you have heard, has come to stay in the land of the Indians, and fell under his spells and was separated from her own husband; and he does not know what to do. When I wanted to destroy the evildoer, he did not wish it. But go and advise her to turn back to her own husband and keep away from the sorcerer's empty words."
Textual problem in this passage: see the notes.
Notes and citation
Summary: In the Eleventh Act, Misdaeus tells his wife Tertia about Mygdonia and sends her to persuade Mygdonia to return to her husband.
- Words are lost in the scan text after "See what has happened to" ("…").
Cite (SBL): Acts Thom. 134 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-134). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 135
135Lipsius–Bonnet, 99–291
Ἅμα δὲ ἀναστᾶσα ἹΤερτία ἀπῆλϑεν εἰς τὴν Xaρισίου οἰχίων τοῦ ἀνδρὸς αὐτῆς" καὶ εὗρεν τὴν υγδονίαν χαμαὶ κειμένην ἐν ταπεινύτητι" ὑπεβέβλητο δὲ αὐτῇ τέφρα καὶ Güxxog, ηὔχετο δὲ ὅπως ὁ κύριος αὐτῇ συγχωρήσῃ τὰς προτέρας αὐτῆς ἁμαρτίας, καὶ ἐξέλϑη τοῦ βίου τάχιον. καὶ λέγει πρὸς αὐτὴν ἡ Teoría MvyÓovía ἀδελφή μου πούϑδουμένῃ καὶ συνόμιλε, τίς ἐστιν αὕτη ἡ χείρ; τίς ἡ νόσος ἡ σὲ χαταλαβοῦσα; x«i τί μεμηνότων ἔργα ποιεῖς; γνοῦσα οὖν σαυτὴν ἐπάνελϑε εἰς τὴν ἑαυτῆς ἐπώνοδονʼ πλησίασον τῷ γένει cov τῷ πολλῷ, καὶ φείδου τοῦ ἀληϑινοῦ σου ὠνδρὸς Χαρισίου, καὶ μὴ πρᾶττε ὃ ἐστιν τῆς σῆς ἐλευϑερίας ἀλλόrpior. “έγει αὐτῇ ἡ Μυγδονία: Ὦ Τερτία, οὐδέπω ἤκουσας τοῦ χήρυχος τῆς ζωῆς" οὐδέπω ταῖς σαῖς προσέπεσεν ἀχοαῖς" οὐδέπω ἐγεύσω τοῦ τῆς ζωῆς φαρμάκου καὶ τῶν φϑαρτιxav στεναγμῶν ἀπηλλάγης" ἑστῶσα ἐν τῇ προσχαίΐίρῳ ζωῇ τὴν ζωὴν καὶ τὴν σωτηρίαν οὐ μὴ τὴν σωτήριον καὶ ἀΐδιον τὴν ἀΐδιον οὐχ οἷδας" καὶ ϑεάση ζωήν" ovx αἰσϑομένη τῆς ἀφϑάρτου κοινωνίας. στήκεις ἐνδεδυμένη πέπλους παλαιουμένους, καὶ τῶν αἰωνίων οὐχ ἐπιϑυμεῖς" xi μεγάλα μὲν φρονεῖς. ἐπὶ τῷ ἀφανιζομένῳ τούτῳ κάλλει, τῆς δὲ ψυχῆς οὐ φροντίζεις τὴν αἰσχρότητα᾽ καὶ πλήϑει μὲν οἰκετῶν πλουτεῖς" καὶ τῇ μὲν παρὼ πολλῶν δόξῃ χομᾷς, τῆς δὲ εἰς ϑάνατον χαταχρέσεως ἑαυτὴν οὐ λυτροῦσαι.
Hama de anastasa HiTertia apēlϑen eis tēn Xarisiou oichiōn tou andros autēs" kai heuren tēn ygdonian chamai keimenēn en tapeinytēti" hypebeblēto de autę̄ tephra kai Guxxog, ēucheto de hopōs ho kyrios autę̄ synchōrēsę̄ tas proteras autēs hamartias, kai exelϑē tou biou tachion. kai legei pros autēn hē Teoria MvyOovia adelphē mou pouϑdoumenę̄ kai synomile, tis estin hautē hē cheir? tis hē nosos hē se chatalabousa? x«i ti memēnotōn erga poieis? gnousa oun sautēn epanelϑe eis tēn heautēs epōnodonʼ plēsiason tǭ genei cov tǭ pollǭ, kai pheidou tou alēϑinou sou ōndros Charisiou, kai mē pratte ho estin tēs sēs eleuϑerias allorpior. “egei autę̄ hē Mygdonia: Ō Tertia, oudepō ēkousas tou chērychos tēs zōēs" oudepō tais sais prosepesen achoais" oudepō egeusō tou tēs zōēs pharmakou kai tōn phϑartixav stenagmōn apēllagēs" hestōsa en tę̄ proschaiïirǭ zōę̄ tēn zōēn kai tēn sōtērian ou mē tēn sōtērion kai aïdion tēn aïdion ouch hoidas" kai ϑeasē zōēn" ovx aisϑomenē tēs aphϑartou koinōnias. stēkeis endedymenē peplous palaioumenous, kai tōn aiōniōn ouch epiϑymeis" xi megala men phroneis. epi tǭ aphanizomenǭ toutǭ kallei, tēs de psychēs ou phrontizeis tēn aischrotēta᾽ kai plēϑei men oiketōn plouteis" kai tę̄ men parō pollōn doxę̄ chomąs, tēs de eis ϑanaton chatachreseōs heautēn ou lytrousai.
At once Tertia rose and went to the house of Charisius; and she found Mygdonia lying on the ground in humility, with ashes and sackcloth spread under her, and she was praying that the Lord would forgive her former sins and that she might depart this life quickly. Tertia said to her, "Mygdonia, my much-loved sister and companion, what is this blow? What is the disease that has seized you? And why do you do the deeds of the mad? Know yourself, then, and come back to your own way; draw near to your great family, and spare your true husband Charisius, and do not do what is foreign to your free birth." Mygdonia said to her, "O Tertia, you have not yet heard the herald of life; it has not yet fallen on your ears; you have not yet tasted the medicine of life and been freed from corruptible groanings. Standing in this temporary life, you do not know the everlasting life and salvation, for you have not perceived the incorruptible fellowship. You stand clothed in robes that grow old and do not desire the eternal ones; you think much of this beauty that vanishes, and take no thought for the ugliness of your soul; you are rich in a multitude of servants, and you pride yourself on the glory you have with many, but you do not redeem yourself from the condemnation to death."
Notes and citation
Summary: Tertia finds Mygdonia in sackcloth and ashes and urges her to return to her husband; Mygdonia tells her she has not yet heard the herald of life.
- A piece of Bonnet's apparatus printed in the scan text is removed; in Mygdonia's answer the scan text runs two of Bonnet's columns together, and the translation follows the sense.
Notes on the original text
- Digital text corrected (apparatus leaked into the text): ! ἐς ἃς - ἀναπ κρεῖττον ἐ, παρὰ τὸ τὸν ἄνδρα τὴ ἰδία ἐπαναπαύεσθαι → .
Cite (SBL): Acts Thom. 135 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-135). (abbreviation not yet checked)
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Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 136
136Lipsius–Bonnet, 99–291
ἀκούσασα δὲ ἡ Tigre ταῦτα παρὰ τῆς Μυγδονία: εἶπεν" Δέομαί σου ἀδελφὴ ἀπάγαγέ με πρὸς τὸν ξένον ἐχεῖνον τὸν τὼ μεγαλεῖα ταῦτα διδάσκοντα, ἵνα ἀπελϑοῦσα κχἀγὼ αὐτοῦ κατακούίσω, καὶ διδαχϑὺὼ σέβειν ὃν κηρύσσει ϑεόν, καὶ χοινωνὸς αὐτοῦ γένωμαι τῶν εὐχῶν, καὶ συμμέτοχος γένωμαι πάντων ὧν μοι εἴρηκας. Ἡ δὲ Μυγδονία λέγει αὐτῇ" Ev τῷ οἴκῳ ἐστὶν Σιφόρου τοῦ στρατηλάτου" καὶ γὰρ αὐτὸς γέγονεν πρόφασις πᾶσιν τοῖς ἐν τῇ Ἰνδίᾳ σῳζομένοις. Τούτων δὲ ἀχούσασα ἡ Teoría δρομαία εἰς τὸν οἶχον «Σιφόρου dau ἕνα ἴδῃ τὸν ἐπιδημήσαντα καινὸν ἀπόστολον. εἰσελϑούσης δὲ αὐτῆς εἶπεν αὐτῇ Ἰούδας: Τί ἐλήλυϑας ἰδεῖν; ξένον ἄνϑρωπον καὶ πένητα καὶ εὐκαταφρόνητον καὶ πτωχόν, μήτε πλοῦτον ἔχοντα μήτε χτῆσιν; ἕν δὲ τι χέχτημαι χτῆμα ὅπερ οὔτε βασιλεὺς οὔτε ἄρχοντες ἀφελέσϑαι δύνανται. μήτε φϑειρόμενον μήτε λήγοντα, ὅς ἐστιν σωτὴρ Ἰησοῦς πάσης ἀνθρωπότητος, ὁ τοῦ ζῶντος ϑεοῦ υἱός, ὁ δεδωκῶς ζωὴν πᾶσιν τοῖς εἰς αὐτὸν πιστεύουσιν καὶ καταφεύγουσιν εἰς αὐτὸν καὶ γινωσχόμενος ἐν τῷ ὠριϑιῷ τῶν αὐτοῦ δούλων. Πρὸς ὃν λέγει ἡ Τερτίαʼ Γένωμαι χοινωνὸς τῆς ζωῆς ταύτης ἣν ἐπαγγέλλῃ δέξασϑαι πάντας τοὺς συνερχομένους εἰς τὸ τοῦ ϑεοῦ χαταγώγιον. Καὶ ὃ ἀπόστολος εἶπεν: Τὸ ταμιεῖον roi ἁγίου βασιλέως ἀναπέπταται, καὶ οἱ ἀξίως μεταλαμβάνοντες τῶν ἐκεῖ ἀγαϑῶν ἀναπαύονται καὶ ἀναπαυόμενοι βασιλεύουσιν. πρότερον δὲ οὐδεὶς αὐτῷ πρόσεισιν ὠκάϑαρτος ὧν καὶ φαῦλοςʼ οἷδεν γὰρ αὐτὸς τὰ ἐγκώρδια ἡμῶν καὶ τὰ τῆς ἐνϑθυμήσεως βάϑη" καὶ οὐκ ἔστιν τινὰ λαϑεῖν αὐτόν. καὶ σὺ τοίνυν, εἰ ἀληϑῶς πιστεύεις εἰς αὐτόν, ἀξιωϑήση τῶν αὐτοῦ μυστηρίων" καὶ αὐτός GE μεγαλυνεῖ καὶ πλουτιεῖ καὶ χληρο- νόμον τῆς αὐτοῦ βασιλείας ποιήσει. χούσασα δὲ ταῦτα ἡ Ἱερτία ἐπανῆλϑεν οἴκαδε γεγηϑυῖα" καὶ εὗρεν τὸν ἄνδρα αὐτῆς μένοντα ἀνάριστον ὄντα. χατὰ τὸ ἄριστον αὐτὴν ἐχδεχόμενον. ἰδὼν δὲ αὐτὴν ὁ Μισδαῖος εἶπεν: Πόϑεν σήμερον ἡ εἰσοδός σου χαλλίων ἐστίν; καὶ τίνος ἕνεχα περιπάτῳ χρησαμένη ἢ }ὕες; ὅ ἐστιν ὠπρεπὲς ταῖς κατὰ σὲ ἐλευϑέραις. Καὶ λέγει αὐτῷ ἡ Τερτία: Χάριν σοι μεγίστην ὀφείλω διότι μὲ πρὸς Μυγδονίαν ἀπέστειλας. ἀπελϑοῦσα γὰρ καινῆς ζωῆς ἤκουσα, » καὶ εἶδον τὸν χαινὸν τοῦ ϑεοῦ ὠπόστολον τοῦ διδόντος ζωὴν τοῖς πιστεύουσιν αὐτῷ καὶ TU προστάγματα πληροῦσιν" ὀφείλω τοιγαροῦν καὶ αὐτὴ ἀμείψασϑαί σε ἀντὶ ταύτης τῆς χάριτος καὶ παραινέσεως ἀγαϑὴν παραίνεσιν" ἔσῃ γὰρ ἐν οὐρανῷ βασιλεὺς μέγας ἐών μοι πεισϑῆς καὶ φοβηϑῆς τὸν ϑεὸν τὸν ὑπὸ τοῦ ξένου κηρυττόμενον καὶ φυλάξης σεαυτὸν ἅγιον τῷ ζῶντι ϑεῷ" αὕτη γὰρ ἡ βασιλεία παρέρχεται καὶ ἡ ἄνεσις σου εἰς στενοχωρέίων τραπήσεται" ἀλλ ἄπελϑε πρὸς τὸν ἄνϑοωπον ἐκεῖνον καὶ πίστευσον αὐτῷ, καὶ ζήσεις εἰς τέλος, ᾿ἈΙχούσας δὲ o Μισδαῖος ταῦτα παρὼ τῆς αὐτοῦ συμβίου ταῖς χερσὶν ἐπάταξεν τὸ πρόσωπον αὐτοῦ, καὶ τὴν ἐσϑῆτα αὐτοῦ περιέρρηξεν, καὶ εἶπεν" Μὴ ἀναπαύοιτο ἡ Χαοισίου ψυχή, ort με εἰς ψυχὴν ἔβλαιμενʼ καὶ μὴ σχῇ ἐλπίδα, ὅτι τὴν ἐμὴν περιεῖλεν ἐλπίδα. Καὶ ἐξήει τεταραγμένος.
akousasa de hē Tigre tauta para tēs Mygdonia: eipen" Deomai sou adelphē apagage me pros ton xenon echeinon ton tō megaleia tauta didaskonta, hina apelϑousa kchagō autou katakouisō, kai didachϑyō sebein hon kēryssei ϑeon, kai choinōnos autou genōmai tōn euchōn, kai symmetochos genōmai pantōn hōn moi eirēkas. Hē de Mygdonia legei autę̄" Ev tǭ oikǭ estin Siphorou tou stratēlatou" kai gar autos gegonen prophasis pasin tois en tę̄ Indią sǭzomenois. Toutōn de achousasa hē Teoria dromaia eis ton oichon «Siphorou dau hena idę̄ ton epidēmēsanta kainon apostolon. eiselϑousēs de autēs eipen autę̄ Ioudas: Ti elēlyϑas idein? xenon anϑrōpon kai penēta kai eukataphronēton kai ptōchon, mēte plouton echonta mēte chtēsin? hen de ti chechtēmai chtēma hoper oute basileus oute archontes aphelesϑai dynantai. mēte phϑeiromenon mēte lēgonta, hos estin sōtēr Iēsous pasēs anthrōpotētos, ho tou zōntos ϑeou huios, ho dedōkōs zōēn pasin tois eis auton pisteuousin kai katapheugousin eis auton kai ginōschomenos en tǭ ōriϑiǭ tōn autou doulōn. Pros hon legei hē Tertiaʼ Genōmai choinōnos tēs zōēs tautēs hēn epangellę̄ dexasϑai pantas tous synerchomenous eis to tou ϑeou chatagōgion. Kai ho apostolos eipen: To tamieion roi hagiou basileōs anapeptatai, kai hoi axiōs metalambanontes tōn ekei agaϑōn anapauontai kai anapauomenoi basileuousin. proteron de oudeis autǭ proseisin ōkaϑartos hōn kai phaulosʼ hoiden gar autos ta enkōrdia hēmōn kai ta tēs enϑthymēseōs baϑē" kai ouk estin tina laϑein auton. kai sy toinyn, ei alēϑōs pisteueis eis auton, axiōϑēsē tōn autou mystēriōn" kai autos GE megalynei kai ploutiei kai chlēro- nomon tēs autou basileias poiēsei. chousasa de tauta hē Hiertia epanēlϑen oikade gegēϑuia" kai heuren ton andra autēs menonta anariston onta. chata to ariston autēn echdechomenon. idōn de autēn ho Misdaios eipen: Poϑen sēmeron hē eisodos sou challiōn estin? kai tinos henecha peripatǭ chrēsamenē ē }hyes? ho estin ōprepes tais kata se eleuϑerais. Kai legei autǭ hē Tertia: Charin soi megistēn opheilō dioti me pros Mygdonian apesteilas. apelϑousa gar kainēs zōēs ēkousa, » kai eidon ton chainon tou ϑeou ōpostolon tou didontos zōēn tois pisteuousin autǭ kai TU prostagmata plērousin" opheilō toigaroun kai autē ameipsasϑai se anti tautēs tēs charitos kai paraineseōs agaϑēn parainesin" esę̄ gar en ouranǭ basileus megas eōn moi peisϑēs kai phobēϑēs ton ϑeon ton hypo tou xenou kēryttomenon kai phylaxēs seauton hagion tǭ zōnti ϑeǭ" hautē gar hē basileia parerchetai kai hē anesis sou eis stenochōreiōn trapēsetai" all apelϑe pros ton anϑoōpon ekeinon kai pisteuson autǭ, kai zēseis eis telos, ᾿AIchousas de o Misdaios tauta parō tēs autou symbiou tais chersin epataxen to prosōpon autou, kai tēn esϑēta autou perierrēxen, kai eipen" Mē anapauoito hē Chaoisiou psychē, ort me eis psychēn eblaimenʼ kai mē schę̄ elpida, hoti tēn emēn perieilen elpida. Kai exēei tetaragmenos.
When Tertia heard this from Mygdonia, she said, "I beg you, sister, take me to that stranger who teaches these great things, so that I too may go and listen to him, and be taught to worship the God whom he preaches, and become a partner in his prayers, and share in all that you have told me." Mygdonia said to her, "He is in the house of Siphor the captain; for he has become the occasion of salvation for all who are being saved in India." Hearing this, Tertia went running to Siphor's house to see the new apostle who had come. When she came in, Judas said to her, "What have you come to see? A stranger, poor and contemptible and needy, having neither wealth nor possessions? Yet one possession I have acquired, which neither king nor rulers can take away, which neither perishes nor fails: Jesus, the Savior of all mankind, the Son of the living God, who has given life to all who believe in him and take refuge in him and are known in the number of his servants." Tertia said to him, "Let me become a partner in this life which you promise that all receive who come together to God's lodging." The apostle said, "The treasury of the holy King has been opened, and those who worthily partake of the good things there are refreshed, and being refreshed they reign. But no one comes to him first who is unclean and base; for he knows our hearts and the depths of our thoughts, and no one can escape his notice. And you, then, if you truly believe in him, will be counted worthy of his mysteries; and he will magnify you and enrich you and make you heir of his kingdom."
[137] Hearing this, Tertia went back home rejoicing; and she found her husband waiting, without having eaten, waiting for her for the meal. Seeing her, Misdaeus said, "Why is your coming in more beautiful today? And why have you come on foot, which is unbecoming for free women like you?" Tertia said to him, "I owe you very great thanks for sending me to Mygdonia; for going there I heard of new life, and I saw the new apostle of God, who gives life to those who believe in him and fulfil his commands. So I too must repay you for this favor and advice with good advice: you will be a great king in heaven if you obey me and fear the God preached by the stranger, and keep yourself holy to the living God. For this kingdom passes away, and your ease will turn to distress; but go to that man and believe him, and you will live for ever." When Misdaeus heard this from his wife, he struck his face with his hands and tore his clothing, and said, "May the soul of Charisius have no rest, for he has harmed me to the soul; and may he have no hope, because he has taken away my hope." And he went out troubled.
Matt 11:8 (echo, medium confidence)
Notes and citation
Summary: Tertia asks to be taken to Thomas, hears him, and returns home urging Misdaeus to believe, which enrages him against Charisius.
- Chapter 137 begins at "Hearing this, Tertia went back home". "What have you come to see?" echoes Matt 11:7–8.
Cite (SBL): Acts Thom. 136 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/114/#p-136). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-136) · Report an error
Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.