Acts of Thomas 138–156

Anonymous · Acts of Thomas · ca. 200–250 · Edessa (probably) · 17 passages

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 138

138Lipsius–Bonnet, 99–291

Καὶ εὗρεν χατὰ τὴν ἀγορὰν Χαρίσιον τὸν φίλον καὶ εἶπεν" Διὰ τί μέ σοι εὶς τὸν GÓnv ἄλλον ἔβαλες; διὰ τὶ με ἐχένωσας καὶ ἐζημίωσας κερδάνας μηδέν; | διὰ τί us ἔβλαweg μηδὲν σὺ ὠφεληϑείς, διὰ Tí μὲ ἀπέχτεινας μὴ αὐτῦς ζήσας; διὰ τί μὲ ἠδίκησας αὐτὸς τὸ δίκαιον μὴ κτησάμενος; διὰ τί μὲ οὐ συνεχώρησας ἀπολέσωε ἐκεῖνον τὸν φαρμαχυν πρὶν τὸν ἐμὸν οἶκον τῇ ἑαυτοῦ ἁμαρτίᾳ διαφϑεῖραι; Καὶ τὸ πᾶν εἴχετο Χαρισίου. ὁ δὲ Χαρίσιος λέγει" Τί γάρ ἐστιν τὸ συμβεβηκός σοι; Ὁ Μισδαῖος ἔφη" "Eqaoudxevov τὴν Teoria. Καὶ ἀἁπηεισαν ἀμφύτεροι εἰς τὴν οἰκίαν Σιφύρου τοῦ στρατηλάτου" καὶ εὗρον τὸν Ιοὐύδαν xcÜnusvov καὶ διδάσχοντα. πώντες δὲ οἱ ἐκεῖ ὑπεξανέστησαν τῷ βασιλεῖ, αὐτὸς δὲ οὐχ ἀνέστη. ἔγνω δὲ ὁ Μισδαῖος ὅτι αὐτὸς ἐχεῖνός ἐστιν, καὶ λωβόμενος τοῦ ϑρόνου ἔστρεψεν αὐτόν, καὶ ἐπάρας ἀμφοτέραις ταῖς χερσὶν τὸν ϑρύνον τὴν κεφαλὴν αὐτοῦ ἐπάταξεν οὕτως ὥστε τραυματίσαι αὐτόν. καὶ παρέδωκεν αὐτὸν τοῖς αὐτοῦ στρατιώταις εἰπών" παγάγετε αὐτὸν σύραντε;ς ΟΣύραντες αὐτὸν τῶν ἐνϑὲνδε αὐτὸν ὑβοιστικῶς καὶ οὐχ ὑπες ἀτίμως εἰς τὸ μέσον τῆς ἀγοσταλμένως, ἵνα πᾶσιν ἡ ὕβοις ρῶς ἀπάγετε ἀσφαλῶς τοῦτον αὐτοῦ ἔχτυπος γένηται. κατέχοντες. (Οἱ δὲ σύρωαντες αὐτὸν ἀπήγαγον εἰς τόπον ἐν o ὁ Μισδαῖος ἐδίκαζεν. ἐχεῖ ἔστη κρατούμενος ὑπὸ τῶν στρατιωτῶν τοῦ Μιοδαίου. Πρᾶξις ιβ΄ πεοὶ Οὐαζάνου υἱοῦ Μισδαίου. υακζάνης δὲ ὁ τοῦ Μιισδαίου υἱὸς προσελϑιὼν τοῖς στρατιώταις εἶπεν Δότε μοι τοῦτον ἵνα διαλεχ ϑῶ ἕως ἂν ὁ βασιλεὺς ἀφίχηται. Καὶ οἱ uiv δεδώχωσιν αὐτόν, αὐτὸς δὲ εἰσήγαγεν αὐτὸν ἔνϑω ὁ βασιλεὺς ἐδίκαζεν. καὶ λέγει ()ὐα- ἢ,. ΄ ᾶΪ eM " » τω κάνης" Üvx οἷδάᾶς φησιν ὅτι ἐγώ εἰμι υἱὸς Μισδαίου τοῦ βασιλέως, καὶ ἔξεστί μοι λέγειν τῷ βασιλεῖ ὃ βούλοιιαι, καὶ -jv σοι συγχωρήσει; λέγε οὖν μαι τίς ἐστιν ὁ ϑεός cov καὶ τίνος ἀντέχῃ δυνώμεως καὶ σεμνύνῃ" εἰ γάρ Tig γοητικὴ Ovvatío ἔστιν καὶ τέχνη, λέγε καὶ δίδασκε, xayo σε ἀπολύω. 4Aéys αὐτῷ ὁ Ἰούδας" Σὺ εἶ ὃ υἱὸς Μισδαίου τοῦ βασιλέως ὃς ἐστιν βασιλεὺς πρόσκαιρος" ἐγὼ δὲ δοῦλός εἰμι ᾿Ιησοῦ Χριστοῦ βασιλέως αἰωνίου" καὶ σοὶ μὲν ἔστιν εἰπεῖν τῷ σᾷ πατοὶ σῷσαι Ob; ϑέλεις ἐν ταύτῃ τῇ προσκαίρῳ ζωῇ ἡ οὐ παραμένουσιν ἄνϑρωποι, ἣν σύ τε καὶ ὁ πατήρ σου δίδοτε" ἐγὼ δὲ δέομαι τοῦ ἐμοῦ κυρίου καὶ ἀντιβοῶ ὑπὲρ τῶν ἀνϑρώπων, xvi δίδωσιν αὐτοῖς καινὴν ζωὴν παντάπασιν Ótoμενος. καὶ σὺ αὐχεῖς ἐπὶ κτήμασιν καὶ δούλοις καὶ πέπλοις καὶ τρυφὴ καὶ κοίταις μιαραῖς, ἐγὼ δὲ καυχῦμαι ἐπὶ πενία καὶ φιλοσοφέᾳ καὶ ταπεινότητι καὶ νηστείᾳ καὶ εὐχὴ καὶ ποὺς τὸ ἅγιον πνεῦμα χοινω- τῇ κοινωνίᾳ τοῦ ἁγίου πνεύνι( καὶ πρὸς τοὺς ἀδελφούς ματος καὶ τῇ ὁμιλίᾳ mp0; μου τοὺς ἀδελφοὺς τοὺς ἀξίους τοῦ | ϑεοῦ" καὶ καυχῶμαι ἐπὶ αἰωνίᾳ ζωῆ. καὶ cv μὲν ἐπʼ ἄνϑρωπον χατέφυγες ὄντα σοι ὅμοιον, μὴ Ow μενον τὴν ἑαυτοῦ ψυχὴν σῷσαι ix κρίσεως καὶ ϑανάτου, ἐγὼ δὲ κατέφυγαω ἐπὶ ϑεὸν ζῶντα, ἐπὶ τὸν σωτῆρα βασιλέων xd ἀρχόντων, ὃς ἐστιν πάντων χριτής. καὶ ὑμεῖς μὲν σήμερον ἴσως ἐστέ, αὔριον δὲ οὐχέτι, ἐγὼ δὲ κατέφυγον eg ἐχεῖνον ὃς tg αἰῶνα μένει, γινώσκοντος πάντας τοὺς καιροὺς ἡμῶν καὶ τοὺς χρόνους. x«i σὺ δὲ ἐὰν ϑελήσης γενέσϑαι τοῦ ϑεοῦ τούτου ὑπηρέτης, γενήσῃ ταχέως" δείξας δὲ ὅτι ἄξιος αὐτοῦ ὑπηρέτης ἔσῃ ἐν τούτοις" πρῶτον μὲν ἐν ἁγεωσύνη, ἥτις ἐστὶν πώντων ἀγαθῶν κεφαλή" ἔπειτα δὲ ἡ πρὸς τὸν ϑεὸν τοῦτον ὃν χῃρύσσω κοινωνίᾳ, καὶ φιλοσοφίᾳ, καὶ ἁπλότητι, xdi ἀγάπῃ, καὶ πίστει, καὶ πρὸς αὐτὸν εὐαγγελίῳ, καὶ ἑνότητι χαϑαρᾶς τροφῆς.

Kai heuren chata tēn agoran Charision ton philon kai eipen" Dia ti me soi eis ton GOnv allon ebales? dia ti me echenōsas kai ezēmiōsas kerdanas mēden? | dia ti us eblaweg mēden sy ōphelēϑeis, dia Ti me apechteinas mē autys zēsas? dia ti me ēdikēsas autos to dikaion mē ktēsamenos? dia ti me ou synechōrēsas apolesōe ekeinon ton pharmachyn prin ton emon oikon tę̄ heautou hamartią diaphϑeirai? Kai to pan eicheto Charisiou. ho de Charisios legei" Ti gar estin to symbebēkos soi? Ho Misdaios ephē" "Eqaoudxevov tēn Teoria. Kai haapēeisan amphyteroi eis tēn oikian Siphyrou tou stratēlatou" kai heuron ton Iouydan xcUnusvov kai didaschonta. pōntes de hoi ekei hypexanestēsan tǭ basilei, autos de ouch anestē. egnō de ho Misdaios hoti autos echeinos estin, kai lōbomenos tou ϑronou estrepsen auton, kai eparas amphoterais tais chersin ton ϑrynon tēn kephalēn autou epataxen houtōs hōste traumatisai auton. kai paredōken auton tois autou stratiōtais eipōn" pagagete auton syrante?s OSyrantes auton tōn enϑende auton hyboistikōs kai ouch hypes atimōs eis to meson tēs agostalmenōs, hina pasin hē hybois rōs apagete asphalōs touton autou echtypos genētai. katechontes. (Hoi de syrōantes auton apēgagon eis topon en o ho Misdaios edikazen. echei estē kratoumenos hypo tōn stratiōtōn tou Miodaiou. Praxis ib΄ peoi Ouazanou huiou Misdaiou. yakzanēs de ho tou Miisdaiou huios proselϑiōn tois stratiōtais eipen Dote moi touton hina dialech ϑō heōs an ho basileus aphichētai. Kai hoi uiv dedōchōsin auton, autos de eisēgagen auton enϑō ho basileus edikazen. kai legei ()ya- ē,. ΄ aÏ eM " » tō kanēs" Uvx hoidaas phēsin hoti egō eimi huios Misdaiou tou basileōs, kai exesti moi legein tǭ basilei ho bouloiiai, kai -jv soi synchōrēsei? lege oun mai tis estin ho ϑeos cov kai tinos antechę̄ dynōmeōs kai semnynę̄" ei gar Tig goētikē Ovvatio estin kai technē, lege kai didaske, xayo se apolyō. 4Aeys autǭ ho Ioudas" Sy ei ho huios Misdaiou tou basileōs hos estin basileus proskairos" egō de doulos eimi ᾿Iēsou Christou basileōs aiōniou" kai soi men estin eipein tǭ są patoi sǭsai Ob? ϑeleis en tautę̄ tę̄ proskairǭ zōę̄ hē ou paramenousin anϑrōpoi, hēn sy te kai ho patēr sou didote" egō de deomai tou emou kyriou kai antiboō hyper tōn anϑrōpōn, xvi didōsin autois kainēn zōēn pantapasin Otomenos. kai sy aucheis epi ktēmasin kai doulois kai peplois kai tryphē kai koitais miarais, egō de kauchymai epi penia kai philosopheą kai tapeinotēti kai nēsteią kai euchē kai pous to hagion pneuma choinō- tę̄ koinōnią tou hagiou pneuni( kai pros tous adelphous matos kai tę̄ homilią mp0? mou tous adelphous tous axious tou | ϑeou" kai kauchōmai epi aiōnią zōē. kai cv men epʼ anϑrōpon chatephyges onta soi homoion, mē Ow menon tēn heautou psychēn sǭsai ix kriseōs kai ϑanatou, egō de katephygaō epi ϑeon zōnta, epi ton sōtēra basileōn xd archontōn, hos estin pantōn chritēs. kai hymeis men sēmeron isōs este, aurion de oucheti, egō de katephygon eg echeinon hos tg aiōna menei, ginōskontos pantas tous kairous hēmōn kai tous chronous. x«i sy de ean ϑelēsēs genesϑai tou ϑeou toutou hypēretēs, genēsę̄ tacheōs" deixas de hoti axios autou hypēretēs esę̄ en toutois" prōton men en hageōsynē, hētis estin pōntōn agathōn kephalē" epeita de hē pros ton ϑeon touton hon chę̄ryssō koinōnią, kai philosophią, kai haplotēti, xdi agapę̄, kai pistei, kai pros auton euangeliǭ, kai henotēti chaϑaras trophēs.

And he found his friend Charisius in the market place and said, "Why have you cast me with you into Hades? Why have you emptied me and brought loss upon me, gaining nothing yourself? Why have you harmed me, being helped in nothing yourself? Why have you killed me, not living yourself? Why have you wronged me, not having gained justice yourself? Why did you not let me destroy that sorcerer before he ruined my house with his sin?" And he held Charisius responsible for everything. Charisius said, "What has happened to you?" Misdaeus said, "He has bewitched Tertia." And both went to the house of Siphor the captain, and they found Judas sitting and teaching. All who were there rose for the king, but he did not rise. Misdaeus recognized that he was the man, and taking hold of the chair he overturned it, and lifting the chair with both hands he struck him on the head, so as to wound him. And he handed him over to his soldiers, saying, "Drag him away disgracefully, without restraint, so that the outrage done to him may be plain to all." And they dragged him off to the place where Misdaeus judged; there he stood, held by Misdaeus's soldiers.

Twelfth Act: concerning Vazan, son of Misdaeus.

[139] Vazan, the son of Misdaeus, came up to the soldiers and said, "Give him to me, so that I may talk with him until the king comes." And they handed him over, and he brought him in where the king judged. And Vazan said, "Do you not know that I am the son of King Misdaeus, and that I may say to the king whatever I wish, and he will grant it to you? Tell me, then, who is your God, and what power do you hold to and glory in? For if it is some power and art of sorcery, tell me and teach me, and I will release you." Judas said to him, "You are the son of King Misdaeus, who is a temporary king; but I am the servant of Jesus Christ, the eternal King. It is open to you to tell your father to save whom you wish in this temporary life, in which men do not remain, which you and your father give; but I pray to my Lord and intercede for men, and he gives them new life, wholly as they need it. You boast in possessions and slaves and robes and luxury and unclean beds; but I boast in poverty and philosophy and humility and fasting and prayer and the fellowship of the Holy Spirit, and in my brothers who are worthy of God; and I boast in eternal life. You have taken refuge in a man like yourself, who cannot save his own soul from judgment and death; but I have taken refuge in the living God, the Savior of kings and rulers, who is the judge of all. You are perhaps here today, but tomorrow no longer; but I have taken refuge in him who remains for ever, who knows all our times and seasons. And you too, if you wish to become a servant of this God, will quickly become one; and you will show that you are his worthy servant in these things: first in holiness, which is the head of all good things; then in fellowship with this God whom I preach, and in philosophy, and simplicity, and love, and faith, and in the good news about him, and in the unity of pure food."

Notes and citation

Summary: Misdaeus blames Charisius, strikes Thomas with a chair, and has him dragged to judgment; the king's son Vazan questions Thomas, who contrasts the temporary kingdom with the eternal King he serves.

The title of the Twelfth Act stands in the middle; chapter 139 begins at "Vazan, the son of Misdaeus". Two pieces of Bonnet's apparatus printed in the scan text are removed, and in the king's order and in Thomas's answer the scan text runs two of Bonnet's columns together (for example, "in the fellowship of the Holy Spirit and the company of my brothers"); the translation follows the sense. "Holiness" again means chastity. "Unclean beds" is as printed.

Notes on the original text

Digital text corrected (apparatus leaked into the text): αὐτῷ) εἰς ὃν add P l πράγματα (cf πληροῖν οἰδασι (a → ; ! ἀνήλθον U: ser ἀπήεσαν} (ef 1850, I8; INT, ὃς fi → .

Topics: Persecution, Fasting

Cite (SBL): Acts Thom. 138 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-138). (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 140

140Lipsius–Bonnet, 99–291

Ὁ δὲ νεωνέσχος πεισϑεὶς διὰ τοῦ xvo(íov ἐζήτει πρόφάσιν ὅπως τὸν Ιούδαν φυγαδεύση. iv o δὲ ἐνεθυμεῖτο ἐφίκετο ὁ βασιλεύς" καὶ οἱ στρατιῶται παραλαβόντες τὸν ᾿Ιούδαν ἐξήγαγον. συνεξήει δὲ αὐτῷ ὁ Θὐαζώνης καὶ παρ᾽ αὐτῷ ἕστηκεν. χαϑεσϑεὶς δὲ ὁ βασιλεὺς ἐχέλευσεν εἰσαχϑῆναι τὸν ᾿Ιούδαν: εἰς τὰ ὀπίσω δεδεμένον τὰς χεῖρας. ἀχϑεὶς δὲ εἰς τὸ μέσον ἔστη" καὶ λέγει ὁ βασιλεύς" Einé μοι τίς εἶ καὶ ποίᾳ δυνάιεει ταῦτα ποιεῖς. Ὁ δὲ ᾿Ιούδας λέγει αὐτῷ" Ἄνθρωπός εἰμι χατὰ δυνώμει Ἰησοῦ Χριστοῦ ταῦτα ποιῶ. Καὶ ὁ Μισδαῖός «ον φησιν" Τὴν ἀλήϑειαν εἰπὲ πρὶν σὲ ἀπολέσω. Καὶ ὁ Ἰούδας λέγει" Οὐχ ἔχεις ἐξουσίαν ὡς νομίζεις zar ἐμοῦ, καὶ οὐδὲν us βλάψεις. ᾿4γανακτήσας δὲ ὁ βασιλεὺς ἐπὶ τοῖς ὀηϑεῖσιν ἐκέλευσεν πλώκας πυρῶσαι καὶ στῆσαι αὐτὸν ἐπάνω αὐτῶν ἀνυπόδετονʼ ὑπολυόντων δὲ αὐτὸν τῶν στρατιωτῶν ἔλεγεν" Βέλτιόν ἐστιν ἡ σοφία τοῦ ϑεοῦ ὑπὲρ τὴν τῶν ἀνϑρωώπων l5 σοφίαν. σὺ χύριε βασιλεῦ καὶ ἡ χρηστότης σου ἀντιστήτω τῷ ϑυμῷ αὐτοῦ. ᾿Βνέγκαντες δὲ τὰς πλάχας ἐοιχυίας πυρὶ ἔστησαν ἐπάνω αὐτῶν τὸν ἀπόστολον" καὶ εὐϑέως ὕδωρ ἀνεδόϑη ἀϑρόον ix τῆς γῆς, ὥστε τὰς πλάκας καταποϑῆναι" καὶ οἱ χρατοῦντες αὐτὸν ἐάσαντες ἀνεχώρησαν.

Ho de neōneschos peisϑeis dia tou xvo(iov ezētei prophasin hopōs ton Ioudan phygadeusē. iv o de enethymeito ephiketo ho basileus" kai hoi stratiōtai paralabontes ton ᾿Ioudan exēgagon. synexēei de autǭ ho Thyazōnēs kai par᾽ autǭ hestēken. chaϑesϑeis de ho basileus echeleusen eisachϑēnai ton ᾿Ioudan: eis ta opisō dedemenon tas cheiras. achϑeis de eis to meson estē" kai legei ho basileus" Eine moi tis ei kai poią dynaieei tauta poieis. Ho de ᾿Ioudas legei autǭ" Anthrōpos eimi chata dynōmei Iēsou Christou tauta poiō. Kai ho Misdaios «on phēsin" Tēn alēϑeian eipe prin se apolesō. Kai ho Ioudas legei" Ouch echeis exousian hōs nomizeis zar emou, kai ouden us blapseis. ᾿4ganaktēsas de ho basileus epi tois oēϑeisin ekeleusen plōkas pyrōsai kai stēsai auton epanō autōn anypodetonʼ hypolyontōn de auton tōn stratiōtōn elegen" Beltion estin hē sophia tou ϑeou hyper tēn tōn anϑrōōpōn l5 sophian. sy chyrie basileu kai hē chrēstotēs sou antistētō tǭ ϑymǭ autou. ᾿Bnenkantes de tas plachas eoichuias pyri estēsan epanō autōn ton apostolon" kai euϑeōs hydōr anedoϑē aϑroon ix tēs gēs, hōste tas plakas katapoϑēnai" kai hoi chratountes auton easantes anechōrēsan.

The young man, persuaded by the Lord, looked for a pretext to let Judas escape. While he was thinking about it, the king arrived; and the soldiers took Judas and led him out. Vazan went out with him and stood beside him. The king sat down and ordered Judas to be brought in, with his hands bound behind him. He was brought into the middle and stood there; and the king said, "Tell me who you are and by what power you do these things." Judas said to him, "I am a man …; by the power of Jesus Christ I do these things." Misdaeus said to him, "Tell the truth before I destroy you." Judas said, "You do not have the power over me that you think, and you will harm me in nothing." The king, angered at these words, ordered plates of iron to be heated and him to be made to stand on them barefoot; and as the soldiers were taking off his shoes, he said, "The wisdom of God is better than the wisdom of men. You, Lord and King, and your kindness, stand against his anger." They brought the plates, glowing like fire, and set the apostle on them; and at once water gushed up in a mass from the earth, so that the plates were swallowed up; and those who held him let him go and drew back.

1 Cor 1:25 (echo, low confidence)

Notes and citation

Summary: The king has Thomas stand barefoot on red-hot iron plates, but water bursts from the ground and swallows them.

Words are lost in Thomas's answer after "I am a man" ("…"). "The wisdom of God" echoes 1 Cor 1:25.

Topics: Persecution

Cite (SBL): Acts Thom. 140 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-140). (abbreviation not yet checked)

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Chapter 141

141Lipsius–Bonnet, 99–291

᾿Ιδὼν δὲ ὁ βασιλεὺς τὸ πλῆϑος τῶν ὑδάτων εἶπεν τῷ Ἰούδμʼ Δεήϑητι τοῦ ϑεοῦ σου ἵνα μὲ ῥύσηται ἐκ τοῦ ἵγλανότου τούτου, ἵνα μὴ τῷ κατωκλυσιιῷ ἀπόλωμωι. Ὁ δὲ ἀπόστολος ηὔξατο καὶ εἶπεν" Ὁ) δεσμεύσας τὴν φύσιν ταύτην καὶ εἰς ἕνα συναγαγὼν τόπον καὶ εἰς διαφόρους ἐχπέμπων χωρας" ἐξ ἀταξίας tig τάξιν μεταγαγώνʼ ὁ διδοὺς μεγαλεῖα καὶ Do μώσια μεγάλα διὰ τῶν χειρῶν τοῦ δούλου cov ᾿Ιούδα᾽ ὁ ἐλεῶν τὴν ἐμὴν ιυυυχχὴν ἵνα σοῦ πώντοτε φέγγος καταδέξωμαι" ὁ δοὺς μισϑὸν τοῖς κεχοπιαχόσινʼ ὁ σωτὴρ τῆς ψυχῆς μου καὶ εἰς τὴν ἰδίαν ἀποχαϑιστῶν φύσιν τὸ μὴ κοινωνεῖν τοῖς βλάπτουσιν" ὁ γινόμενος πρόφασις ζωῆς διὼ παντὸς" σὺ κατάπαυσον τὸ στοιχεῖον τοῦτο, ἵνα μὴ ὠντανᾶραν διαφϑείρη" εἰσὶν γάρ τινὲς τῶν ἐνταῦϑα ἑστώτων οἴτινες ζήσουσιν σοὶ πιστεύσαντες. Εὐξαμένου δὲ αὐτοῦ κατ᾽ ὀλίγον τὸ ὕδωρ ἀνηλώϑη, ξηρὸς ὃ τόπος γενόμενος. ἰδὼν δὲ ταῦτα ὁ Μισδαῖος προσέταξεν εἰς τὸ δεσμωτήριον αὐτὸν ἀχϑῆναι Ἕως οὗ σκέψομαι πῶς δεῖ αὐτῷ χρήσασϑαι. |

᾿Idōn de ho basileus to plēϑos tōn hydatōn eipen tǭ Ioudmʼ Deēϑēti tou ϑeou sou hina me rhysētai ek tou higlanotou toutou, hina mē tǭ katōklysiiǭ apolōmōi. Ho de apostolos ēuxato kai eipen" Ho) desmeusas tēn physin tautēn kai eis hena synagagōn topon kai eis diaphorous echpempōn chōras" ex ataxias tig taxin metagagōnʼ ho didous megaleia kai Do mōsia megala dia tōn cheirōn tou doulou cov ᾿Iouda᾽ ho eleōn tēn emēn iyyychchēn hina sou pōntote phengos katadexōmai" ho dous misϑon tois kechopiachosinʼ ho sōtēr tēs psychēs mou kai eis tēn idian apochaϑistōn physin to mē koinōnein tois blaptousin" ho ginomenos prophasis zōēs diō pantos" sy katapauson to stoicheion touto, hina mē ōntanaran diaphϑeirē" eisin gar tines tōn entauϑa hestōtōn oitines zēsousin soi pisteusantes. Euxamenou de autou kat᾽ oligon to hydōr anēlōϑē, xēros ho topos genomenos. idōn de tauta ho Misdaios prosetaxen eis to desmōtērion auton achϑēnai Heōs hou skepsomai pōs dei autǭ chrēsasϑai. |

When the king saw the quantity of the waters, he said to Judas, "Pray your God to save me from this death, so that I may not perish in the flood." The apostle prayed and said, "You who bound this nature and gathered it into one place and send it out into various lands; who brought it from disorder into order; who give great things and great wonders through the hands of your servant Judas; who have mercy on my soul, so that I may always receive your radiance; who give a reward to those who have labored; Savior of my soul, who restore it to its own nature, so that it does not share with those that harm it; who are always the occasion of life: calm this element, so that it may not rise up and destroy; for there are some of those standing here who will live, having believed in you." When he had prayed, little by little the water was used up, and the place became dry. When Misdaeus saw this, he ordered him to be taken to the prison, "until I consider how I must deal with him."

Gen 1:9 (echo, medium confidence)

Notes and citation

Summary: At the king's plea Thomas prays to the Lord of the waters, and the flood subsides; Thomas is taken back to prison.

"From this death" renders a word garbled in the scan text. A piece of Bonnet's apparatus printed in the text is removed. The gathering of the waters echoes Gen 1:9.

Notes on the original text

Digital text corrected (apparatus leaked into the text): ! yeav.] ἐν τούτοις toic Aóyoic add. P ἡ ὃ. τ. κι) καὶ πιστεύσας P! ἡ ϑωμᾶν P | ἐν - ἐνεϑ.} διαλογιζομένου δὲ περὶ τούτου P: cf [ü, → .

Topics: Prayer

Cite (SBL): Acts Thom. 141 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-141). (abbreviation not yet checked)

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Chapter 142

142Lipsius–Bonnet, 99–291

᾿“παγομένου δὲ τοῦ ᾿ἰούδα ἐν τῇ φυλαχῆ ndr τες αὐτῷ ἠκολούϑουν, x«i Οὐαζάνης τοῦ βασιλέως υἱὸς πρὸς τὴν δεξιὰν αὐτοῦ ἐβάδιζεν καὶ ὁ Σιφωὼρ ἐν ἀριστερᾷ. εἰσελθὼν δὲ εἰς τὸ δεσμωτήριον ἐχαϑέσϑη, καὶ ὁ Θύαζανης καὶ ὁ “Σιφώρ, καὶ τὴν ἑαυτοῦ γυναῖχα καὶ τὴν Δευγατέρα ἔπεισεν καϑεσϑῆναι" εἰσεληλύϑασι γὰρ καὶ αὐταὶ ἵνα ἀχούσωσιν τοῦ τῆς ζωῆς λόγου" καὶ γὰρ ἤδεισαν ὅτι ὃ Μισδαῖος φονεύσει αὐτὸν διὰ τὴν τῆς ὀργῆς ὑπερβολήν. ὁ δὲ ᾿Ιούδας ἤρξατο λέγειν: Ὁ ἐλευϑερωτὴς τῆς bung ψυχῆς ix τῆς τῶν πολλῶν δουλείας, ὅτε δέδωκα ἐμαυτὸν πραϑῆναι" ἰδοὺ χαίρω xut ϑάλλω εἰδὼς ὅτι ἐπληρωϑησῶν οἱ χρόνοι ἵνα εἰσελίλὼν ἀπολάβω. ἰδοὺ ἀπαλλάσσομαι μεοιμνῶν τῶν ἐπὶ τῆς γῆς. ἰδοὺ πληρῶ τὴν ἐλπίδα καὶ ἀλήϑειαν ἀπολαμβάνω. ἰδοὺ ὃ ὠπαλλάττομαι λύπης καὶ χαρὼν ἐνδύομαι μόνον. ἰδοὺ γίνομαι ἄφροντις καὶ ἄλυπος ἐν ἀνέσει διατρίβων. ἰδοὺ τῆς δουλείας ἀπαλλάττομαι καὶ εἰς τὴν ἐλευϑερίων ἐκλήϑην. ἰδοὺ γρόνοις καὶ χαιροῖς ὑπηρέτησα καὶ χρόνων καὶ καιρῶν Grvi'orr. ἰδοὺ ἀπολαμβάνω παρὼ τοῦ μισϑαποδότου χωρὶς ἀριϑιοῦ διδόντος τοῦ ἐξαυχεῖν αὐτοῦ τὸν πλοῦτον τῆς δωρεᾶς. καὶ πάλιν ovx ὠποδυϑησομαι. ἰδοὺ κοιμῶμαι καὶ ἐξυπνίζομαι, πάλιν δὲ οὐ κοιμηϑήσομαι. ἰδοὺ ὠποϑνήσχω καὶ ὠναβιῶ, πάλιν δὲ ϑανώτου οὐ γεύσομαι. ἰδοὺ χαίροντες προσδοκῶσιν ἵνα ἐλϑὼν συγγένωμαι τοῖς αὐτῶν συγγενέσιν 4G τεϑῶ ἄνϑος ἐν τῷ Greg vo αὐτῶν. ἰδοὺ βασιλεύω ἐν τῇ βασιλείᾳ ἐφ᾽ ἣν ἐντεῦ )εν ἤλπισα ἰδοὺ πίπτουσιν οἱ ἀνυπότακτοι X00 ἐμοῦ, ὅτι αὐτοὺς ἐξέυγον" ἰδοὺ γέγονεν εἰρήνη εἰς ἣν πάντες ἀπαντῶσιν.

᾿“pagomenou de tou ᾿iouda en tę̄ phylachē ndr tes autǭ ēkolouϑoun, x«i Ouazanēs tou basileōs huios pros tēn dexian autou ebadizen kai ho Siphōōr en aristerą. eiselthōn de eis to desmōtērion echaϑesϑē, kai ho Thyazanēs kai ho “Siphōr, kai tēn heautou gynaicha kai tēn Deugatera epeisen kaϑesϑēnai" eiselēlyϑasi gar kai autai hina achousōsin tou tēs zōēs logou" kai gar ēdeisan hoti ho Misdaios phoneusei auton dia tēn tēs orgēs hyperbolēn. ho de ᾿Ioudas ērxato legein: Ho eleuϑerōtēs tēs bung psychēs ix tēs tōn pollōn douleias, hote dedōka emauton praϑēnai" idou chairō xut ϑallō eidōs hoti eplērōϑēsōn hoi chronoi hina eiselilōn apolabō. idou apallassomai meoimnōn tōn epi tēs gēs. idou plērō tēn elpida kai alēϑeian apolambanō. idou ho ōpallattomai lypēs kai charōn endyomai monon. idou ginomai aphrontis kai alypos en anesei diatribōn. idou tēs douleias apallattomai kai eis tēn eleuϑeriōn eklēϑēn. idou gronois kai chairois hypēretēsa kai chronōn kai kairōn Grvi'orr. idou apolambanō parō tou misϑapodotou chōris ariϑiou didontos tou exauchein autou ton plouton tēs dōreas. kai palin ovx ōpodyϑēsomai. idou koimōmai kai exypnizomai, palin de ou koimēϑēsomai. idou ōpoϑnēschō kai ōnabiō, palin de ϑanōtou ou geusomai. idou chairontes prosdokōsin hina elϑōn syngenōmai tois autōn syngenesin 4G teϑō anϑos en tǭ Greg vo autōn. idou basileuō en tę̄ basileią eph᾽ hēn enteu )en ēlpisa idou piptousin hoi anypotaktoi X00 emou, hoti autous exeugon" idou gegonen eirēnē eis hēn pantes apantōsin.

As Judas was being led to the prison, all followed him, and Vazan, the king's son, walked at his right, and Siphor at his left. Going into the prison he sat down, and Vazan and Siphor too; and Siphor persuaded his wife and his daughter to sit down, for they too had come in to hear the word of life; for they knew that Misdaeus would kill him because of the excess of his anger. Judas began to say: "Liberator of my soul from the slavery of the many, since I gave myself to be sold: see, I rejoice and flourish, knowing that the times are fulfilled for me to enter in and receive. See, I am being freed from the cares that are on the earth. See, I fulfil my hope and receive the truth. See, I am freed from grief and put on joy alone. See, I become free of care and grief, living in rest. See, I am freed from slavery and have been called to freedom. See, I have served times and seasons, and I am raised above times and seasons. See, I receive from the rewarder, who gives without number, for his wealth suffices for the gift. See, I put off, and I shall not be stripped again. See, I fall asleep and wake, and I shall not sleep again. See, I die and come to life again, and I shall not taste death again. See, they wait rejoicing for me to come and be with their kindred and be set as a flower in their crown. See, I reign in the kingdom on which I set my hope from here. See, the rebellious fall before me, because I escaped them. See, peace has come, to which all come."

Gal 5:13 (echo, low confidence) · John 8:51 (echo, low confidence)

Notes and citation

Summary: In prison, before Vazan and Siphor's household, Thomas rejoices that the time of his release from earthly cares into the kingdom has come.

Thomas's sale (chapter 2) is recalled at the start. Echoes Gal 5:13 and John 8:51. The clause "I put off, and I shall not be stripped again" is partly garbled in the scan text.

Topics: Martyrdom

Cite (SBL): Acts Thom. 142 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-142). (abbreviation not yet checked)

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Chapter 143

143Lipsius–Bonnet, 99–291

“έγοντος δὲ τοῦ ἀποστόλου ταῦτα πάντες οἱ ἐχεῖ o) ἠχροῶντο, νομίζοντες ἐχείνην τὴν ὥραν τοῦ βίου αὐτὸν μεταστῆναι. καὶ πάλιν ἔλεγεν. ]Πιστεύσατε τῷ πάντων ἰατρῷ ὁρατῶν rt καὶ ἀοράτων σωτηρίαν τῶν ψυχῶν τῶν δεομένων τῆς παρ᾽ αὐτοῦ ὠφελείας. οὗτός ἐστιν ἐλεύϑερος ix βασιλέων" οὗτος ἰατρὸς τῶν αὐτοῦ χτημάτων" οὗτός ἔστιν ὁ oov. ὁ χύριος καὶ ϑεός μου, ἐλπὶς καὶ πεποέϑησις καὶ διδώσχαλος, σύ μὲ ἐδίδαξας εὔχεσϑαι οὕτως" ἰδοὺ τὴν εὐχὴν εὔχομαι ταύτην καὶ τὸ πρόσταγμώ cov πληρῶ" σὺ ἔσο μετ᾽ ἐμοῦ μέχρι τέλους" σὺ εἰ ὁ ἐκ παίδων us ἐνσπείρας ζωὴν xui ἀπὸ φϑορᾶς φυλάξας μεʼ σὺ εἶ ὁ εἰς τὴν τοῦ κόσμου πενίαν ἀγαγών μὲ καὶ tig πλοῦτον ἀληϑινὸν παραχαλέσως με" σὺ εἶ ὁ γνωρίσας μοι ἑαυτὸν καὶ δεέξας ὅτι σός εἰμι" καὶ γυναικὸς ἀὠπεσχόμην ἵνα ἐχεῖνο ὃ χρήζεις μὴ εὑρεϑῆὴ ἐν ῥύπῳ"

“egontos de tou apostolou tauta pantes hoi echei o) ēchroōnto, nomizontes echeinēn tēn hōran tou biou auton metastēnai. kai palin elegen. ]Pisteusate tǭ pantōn iatrǭ horatōn rt kai aoratōn sōtērian tōn psychōn tōn deomenōn tēs par᾽ autou ōpheleias. houtos estin eleuϑeros ix basileōn" houtos iatros tōn autou chtēmatōn" houtos estin ho oov. ho chyrios kai ϑeos mou, elpis kai pepoeϑēsis kai didōschalos, sy me edidaxas euchesϑai houtōs" idou tēn euchēn euchomai tautēn kai to prostagmō cov plērō" sy eso met᾽ emou mechri telous" sy ei ho ek paidōn us enspeiras zōēn xui apo phϑoras phylaxas meʼ sy ei ho eis tēn tou kosmou penian agagōn me kai tig plouton alēϑinon parachalesōs me" sy ei ho gnōrisas moi heauton kai deexas hoti sos eimi" kai gynaikos aōpeschomēn hina echeino ho chrēzeis mē heureϑēē en rhypǭ"

As the apostle said this, all who were there listened, thinking that he would depart this life at that very hour. And again he said, "Believe the physician of all things seen and unseen, the salvation of the souls that need his help. This is the free one, of the race of kings; this is the physician of his own possessions; this is … My Lord and my God, hope and confidence and teacher, you taught me to pray thus; see, I pray this prayer and fulfil your command. Be with me to the end. You are he who from childhood sowed life in me and kept me from corruption; you are he who brought me into the poverty of the world and called me to true wealth; you are he who made yourself known to me and showed me that I am yours; and I kept away from woman, so that what you require might not be found in defilement.

John 20:28 (echo, low confidence)

Notes and citation

Summary: Thomas urges belief in Christ the physician and begins a prayer recalling how Christ kept him from corruption and called him to true wealth and to continence.

In chapters 143–149 Bonnet prints Thomas's prayer in two forms side by side (the prayer also circulated separately), and the scan text runs the two columns together. The translation follows the scan text's order: passages 143–144 give the beginning of the prayer in its two forms. Words are lost after "this is" ("…"). The apostle's lifelong continence is translated exactly.

Topics: Prayer

Cite (SBL): Acts Thom. 143 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-143). (abbreviation not yet checked)

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Chapter 144

144Lipsius–Bonnet, 99–291

χύριε καὶ ϑεὲ μου. ἡ ἐλπίς μου καὶ κι πεποίϑησις μου καὶ ὁ διδάσκαλός uov,| ὁ τὸ ϑάρσος ἐνϑείς μοι, cv ἐδίδαξώς μὲ οὕτως προσεύχεσϑαι" ἰδοὺ τὴν σὴν εὐχὴν εὔχομαι xui τὸ ϑέλημι σου εἰς πέρας ἄγω: σὺ ἔσο μετ᾽ ἐμοῖʼ ἕως τέλους" σὺ εἶ ὁ ἐκ νεότητός μου ὑπομονὴν ἐν πειρασμοῖς διδούς uot ζωήν, καὶ ἀπὸ τῆς φϑορᾶς με διαφυλάξας. cv εἶ ὁ εἰς τὴν πείναν τοῦ xocuov ἀγαγών με καὶ TOU πλούτου μὲ τοῦ ἀληϑινοῦ πλήσας" σὺ εἰ ὁ μηνύσας μὲ σὸν ὄντα" διὸ γυναικὶ οὐδ᾽ ὅλως συνήφϑη, ἕνα ὁ ναὸς σοῦ ἄξιος ἐν (ολυσμῷ

chyrie kai ϑee mou. hē elpis mou kai ki pepoiϑēsis mou kai ho didaskalos uov,| ho to ϑarsos enϑeis moi, cv edidaxōs me houtōs proseuchesϑai" idou tēn sēn euchēn euchomai xui to ϑelēmi sou eis peras agō: sy eso met᾽ emoiʼ heōs telous" sy ei ho ek neotētos mou hypomonēn en peirasmois didous uot zōēn, kai apo tēs phϑoras me diaphylaxas. cv ei ho eis tēn peinan tou xocuov agagōn me kai TOU ploutou me tou alēϑinou plēsas" sy ei ho mēnysas me son onta" dio gynaiki oud᾽ holōs synēphϑē, hena ho naos sou axios en (olysmǭ

Lord and my God, my hope and my confidence and my teacher, who put courage into me, you taught me to pray thus; see, I pray your prayer and bring your will to completion; be with me to the end. You are he who from my youth gave me endurance in temptations, and life, and guarded me from corruption. You are he who brought me into the hunger of the world and filled me with the true wealth. You are he who showed me that I am yours; therefore I was never joined to a woman at all, so that your temple might not be found in pollution.

1 Cor 6:19 (echo, low confidence)

Notes and citation

Summary: The second form of the opening of Thomas's prayer: Christ kept him through temptation and poverty, and he never married so that God's temple might stay unpolluted.

The second of Bonnet's two forms of the prayer's opening (see the note on chapter 143).

Topics: Prayer

Cite (SBL): Acts Thom. 144 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-144). (abbreviation not yet checked)

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Chapter 145

145Lipsius–Bonnet, 99–291

οὐ χωρεῖ μου τὸ στόμα εὐχαριστῆσαί GOL οὐδὲ ἡ ναῦται; διώνοιάώ μου ἐνθυμηϑῆναι περὶ τῆς ἐμῆς σπουδὴς. ὁ δείξας vbPwcd μοι Ore πλουτῆσαι καὶ κτήσασίγαι καὶ ἔργῳ μοι δείξας ὅτι ἃ pti à πολὺς ἐπὶ τῆς γῆς πλοῦτος ζημία γίνεται" ἐπίστευσα δὲ Gov TU. τῇ ὠποκωλύψει x«i ἐν τῇ τοῦ xócuov πενίᾳ παρέμεινον, ἕως "tir σχϊῃ οὗ ὁ ἀληϑινὸς πλοῦτος ὀφϑεὶς κἀμὲ καὶ τοὺς σοὺς ἀξίους s; so Wo &mÀg0OGcug πλούτου, καὶ ἐνδείας καὶ μερίμνης καὶ πλεονεξία: ἐτὸν χὶ, ὠπηήλλαξας. ἰδοὺ τοιγαροῦν ἐπληρωσώ σου τὸ ἔργον καὶ τὸ Mig, moóctuyua ἐτελείωσα᾽ καὶ γέγονα πένης καὶ ἐνδεὴς καὶ ξένος " Jofgar lü καὶ δοῦλος καὶ καταπεφρονημένος καὶ δεσμώτης καὶ λιμώττων | xui διψῶν καὶ γυμνὸς καὶ κεκοπιαχώς" μὴ οὖν ὑστερείσίω ἢ οὐχ ἐξαρκεῖ μου τὸ στόμω ἐξομολογήσασϑʼ αἱ σοι LOU NP οὐδὲ ἐνϑθυμηϑῆναι δύναμαι τὴν σπουδὴν καὶ ἐπιμέλειαν τὴν HURD; μι ix σοῦ γενομένην περὶ ἐμοῦ. ἐβουλόμην γὰρ χτήσασϑαι ἢ πργεὶᾳ πλοῦτον" σὺ δὲ δι᾿ ὁρώματος ἔδειξώς μοι ὅτι ἐπιζήμιος καὶ V tr dm ἐπιβλωαβὴς γίνεται τοῖς κτωμένοις αὐτόν" καὶ iniottvod τὶ ἢ ἀργά; φανερώσει GOV καὶ παρέμεινα τῇ πτωχείᾳ τοῦ κόσμου ἕως "Πρ gj ὅτε σὺ ὁ πλοῦτος τῆς ἀληϑείας ἀπεκαλύφϑης, ὁ χαμὲ καὶ Vires ἡ τοὺς ἄλλους τοὺς σοῦ ἀξίους ἀπὸ τοῦ ἰδίου πλούτου πληρώσας, μ καὶ ὠπὸ μερίμνης καὶ φροντίδος τοὺς σοὺς ἀπαλλάξας. πε Vae πλήρωχα οὖν χύριε τὰς ἐντολάς cov καὶ ἐτέλεσα τὸ βούλημά trig, σου" καὶ ἐγενόμην πένης καὶ ἐνδεὴς καὶ ξένος καὶ δοῦλος καὶ ftu κεἰ ἐξουδενωμένος καὶ δέσμιος καὶ πειναλέος καὶ διψαλέος καὶ "ja πεποιϑησίς μου" ur αἱἰσχυνέσϑω ?» ἐλπίς μου ἐπὶ σοί" μὴ γενέσϑωσών μου μάταιοι οἱ xcpcrov μὴ ἀπολέσϑωσάών μου αἱ εὐχαὶ καὶ αἱ νηστεῖαι αἱ συνεχεῖς, καὶ αἱ πρώξεις μου ci ἐπὶ σοὶ μὴ ἐλαττούσϑωσαν" μὴ ἁοπαζέτω ὁ διώβολος τὸ roU σίτου σπέρμα ἐπὶ τῆς γῆς"

ou chōrei mou to stoma eucharistēsai GOL oude hē nautai? diōnoiaō mou enthymēϑēnai peri tēs emēs spoudēs. ho deixas vbPwcd moi Ore ploutēsai kai ktēsasigai kai ergǭ moi deixas hoti ha pti a polys epi tēs gēs ploutos zēmia ginetai" episteusa de Gov TU. tę̄ ōpokōlypsei x«i en tę̄ tou xocuov penią paremeinon, heōs "tir schïę̄ hou ho alēϑinos ploutos ophϑeis kame kai tous sous axious s? so Wo &mAg0OGcug ploutou, kai endeias kai merimnēs kai pleonexia: eton chi, ōpēēllaxas. idou toigaroun eplērōsō sou to ergon kai to Mig, mooctuyua eteleiōsa᾽ kai gegona penēs kai endeēs kai xenos " Jofgar lu kai doulos kai katapephronēmenos kai desmōtēs kai limōttōn | xui dipsōn kai gymnos kai kekopiachōs" mē oun hystereisiō ē ouch exarkei mou to stomō exomologēsasϑʼ hai soi LOU NP oude enϑthymēϑēnai dynamai tēn spoudēn kai epimeleian tēn HURD? mi ix sou genomenēn peri emou. eboulomēn gar chtēsasϑai ē prgeią plouton" sy de di᾿ horōmatos edeixōs moi hoti epizēmios kai V tr dm epiblōabēs ginetai tois ktōmenois auton" kai iniottvod ti ē arga? phanerōsei GOV kai paremeina tę̄ ptōcheią tou kosmou heōs "Pr gj hote sy ho ploutos tēs alēϑeias apekalyphϑēs, ho chame kai Vires hē tous allous tous sou axious apo tou idiou ploutou plērōsas, m kai ōpo merimnēs kai phrontidos tous sous apallaxas. pe Vae plērōcha oun chyrie tas entolas cov kai etelesa to boulēma trig, sou" kai egenomēn penēs kai endeēs kai xenos kai doulos kai ftu kei exoudenōmenos kai desmios kai peinaleos kai dipsaleos kai "ja pepoiϑēsis mou" ur haiischynesϑō ?» elpis mou epi soi" mē genesϑōsōn mou mataioi hoi xcpcrov mē apolesϑōsaōn mou hai euchai kai hai nēsteiai hai synecheis, kai hai prōxeis mou ci epi soi mē elattousϑōsan" mē haopazetō ho diōbolos to roU sitou sperma epi tēs gēs"

My mouth is not able to thank you, nor my mind to conceive of your care for me. You showed me … to be rich and to acquire, and you showed me in deed that great wealth on the earth becomes loss; and I believed your revelation and remained in the poverty of the world until the true wealth appeared and filled me and those worthy of you with wealth, and freed us from want and care and greed. See, then, I have fulfilled your work and accomplished your command; I have become poor and needy and a stranger and a slave and despised and a prisoner and hungry and thirsty and naked and weary. Let not my confidence fail, nor my hope in you be put to shame; let not my labors be in vain; let not my prayers and my continual fasts perish, and let not my deeds done for you be diminished. Let not the devil snatch the seed of the wheat from the earth

Matt 25:36 (echo, medium confidence) · 2 Cor 11:27 (echo, medium confidence) · Phil 3:8 (echo, low confidence)

Notes and citation

Summary: Thomas thanks Christ for showing him that earthly wealth is loss and for making him poor, a slave, and a prisoner for his sake, and prays that his labor may not be in vain.

The two forms of the prayer are interleaved throughout this passage; the second form adds, for example, "For I wanted to acquire wealth, but you showed me by a vision that it is harmful to those who acquire it." The translation follows the first form by sense. Echoes Matt 25:35–36; 2 Cor 11:27; Phil 3:7–8.

Topics: Prayer, Fasting

Cite (SBL): Acts Thom. 145 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-145). (abbreviation not yet checked)

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Chapter 146

146Lipsius–Bonnet, 99–291

ἵνα τὰς μὲν ῥίζας πέμι"η tg βάϑος, tg οὐρανὸν δὲ τῶν χλάδων τὴν ἔχτασιν αὐτῆς, καὶ Oto οἱ χαρποὶ ἐν τῇ γῇ, καὶ εὐφραινέσϑωσαν ἐν αὐτῇ οἱ ἄξιοί σου ἰδοὺ τὰ χρήματα καὶ τὰ χτήματα ἅπερ μοι δέδωχας κατείϊλέιιην γυμνὸς καὶ ἀνυπόδετος καὶ ἐμόχϑησα διὰ σέ, ἵνα μὴ ἀπό- λητῶι ἡ πεποίϑησίς μου καὶ ἡ ἐλπίς μου ἡ ἐν σοὶ μὴ χκαταισχυνϑῆ, καὶ ὃ πολύς μου κάματος μὴ γένηται διὰ κενῆς, xcu χύπος μου μὴ ἐξουδενωϑῆ" μὴ ἀὠπόλωνταί μου αἱ εὐχαὶ καὶ αἱ νηστεῖαί μου αἱ συνεχεῖς καὶ ἡ πολλή μου σπουδὴ j εἰς σέ" μὴ ἀνταλλαγὴ μου ὁ σπόρος τοῦ σίτου ἀπὸ τῆς σῆς | γῆς" μὴ ἁρπάσῃ αὐτὸν ὁ ἐχϑρὸς καὶ τὰ αὐτοῦ ζιζάνια συμμείξη" ἡ γὰρ σὴ γῆ ἀληϑῶς οὐ δέχεται αὐτοῦ τὰ ζιζάνια, ἀλλ᾿ οὐδὲ τεϑῆναι δύναται εἰς τοὺς σοὺς οἴχους. τὴν ἄμπελόν σου ἐφύτευσα ἐν τῇ γῆ᾽ τῶς ῥίζας χαΐδδῆκεν εἰς τὸ βάϑος, ἡ δὲ βλάστησις αὐτῆς ἐν τῷ Uwe ἐξηπλώϑη, οἱ δὲ ταύτης καρποὶ ἐπὶ γῆς ἐξετάϑησαν καὶ dx τούτων εὐφραίνονται οἱ σοῦ ἄξιοι obg καὶ ἐχτήσω. τὸ ἀργύθοὸν ὃ δέδωχώς μοι κατέβαλον ἐν τῇ τραπέζῃ" τοῦτο ἀπαιεἰς τράπεζαν: ἀπόδος δέ μοι αὐτὰ μετὼ TÓXOV ὥσπερ ἐπηγγείλω. ἐν τῇ σῆ μνῷᾷ προσεπορισάμην ἄλλας δέχαʼ προστεOre μοι ὡς προσέταξας. ἐγὼ τοῖς χρεώσταις τὴν μνᾶν συνεχώρησα καὶ μὴ ἀπαιτείσϑω παρ᾽ ἐιιοῦ: συνεχώρησας γάρ μοι. παρακχληϑεὶς εἰς δεῖπνον παρεγενόμην, ἀγροῦ καὶ γυναικὸς ἀπαλλαγείς" μὴ οὖν ἀποβληϑῶ, ἀμωμήτως δὲ γείσωμαι. ἵνα ἄξιος φανῶ καὶ μὴ τὼς χεῖρας καὶ τοὺς πύδας δεϑεὶς εἰς τὸ σκότος τὸ ἐξώτερον εἰσέλϑω. ὁ λύχνος uov μετὰ πολλῆς λαμπρότητος παρέμεινεν τὸν δεσπότην καὶ τοῖl0 τὸν ἀπείληφεν ἀναλυϑέντων τῶν γάμων" οὐ γὰρ εὗρεν αὐτὸν τήσας ἀποδίδου μοι ἐν τόχοις ὥσπερ ἐπηγγείλω. τὴν μίαν σου μνᾶν πραγματευσάμενος δέχα πεποίηχα" προσέϑηκάς μοι ἐφ᾽ οἷς εἶχον ὥσπερ συνέϑου. τῷ ὀφειλέτῃ μου ἀφῆχα τὴν μνᾶν" μὴ εἰς χεῖράς μου ἐπιζητήσης" εἰς δεῖπνον ἐχλήϑην καὶ ἦλϑον" ἀπὸ δὲ τοῦ χωρίου xui τοῦ ζευχτοῦ καὶ τῆς γυναιχὺς ἐγὼ ἔξαρνος γέγονα, ἵνα μὴ διὰ ταῦτα ἀποδοχιμασϑῶ. εἰς τὸν γάμον ἐκλήϑην καὶ λευχὴν ἐσϑῆτα ἐνεδυσάμην, ἵνα ἄξιος αὐτοῦ γένωμαι καὶ μὴ δεϑεὶς χεῖρας καὶ πόδας εἰς τὸ ἐξώτερον σκότος ἐχβληϑῶ. ὁ λύχνος μου τῷ φωτὶ αὐτοῦ τῷ διαυγεῖ προσδέχεται τὸν δεσπότην τὸν ἀναλύοντα ix τῶν γάμων, ἵνα ἐλαίου σπώνει κινδυνεύοντα ὠποσβεσϑῆναι. οἱ ὀφϑαλμοί μου ἀὠποβλεπέτωσαν σὲ καὶ ἡ καρδία μου χαιρέτω, ὅτι σοῦ τὴν βουλὴν ἐπλήρωσα καὶ τὸ πρόσταγμά σου ἐτελείωσα. ἰδέ σου τὸν δοῦλον ἐνεργὸν x«i εὐλαβὴ πῶς οὐ καταφρονεῖ λαμπρᾷ σπουδῇ χρώμενος. ὅλην τὴν νύχτα ἐπαγρυπνῶν ἔχαμον ἀπὸ τῶν ληστῶν τὴν οἰκίων μου φυλάσσων μη πως διορύξωσιν.

hina tas men rhizas pemi"ē tg baϑos, tg ouranon de tōn chladōn tēn echtasin autēs, kai Oto hoi charpoi en tę̄ gę̄, kai euphrainesϑōsan en autę̄ hoi axioi sou idou ta chrēmata kai ta chtēmata haper moi dedōchas kateiïleiiēn gymnos kai anypodetos kai emochϑēsa dia se, hina mē apo- lētōi hē pepoiϑēsis mou kai hē elpis mou hē en soi mē chkataischynϑē, kai ho polys mou kamatos mē genētai dia kenēs, xcu chypos mou mē exoudenōϑē" mē aōpolōntai mou hai euchai kai hai nēsteiai mou hai synecheis kai hē pollē mou spoudē j eis se" mē antallagē mou ho sporos tou sitou apo tēs sēs | gēs" mē harpasę̄ auton ho echϑros kai ta autou zizania symmeixē" hē gar sē gē alēϑōs ou dechetai autou ta zizania, all᾿ oude teϑēnai dynatai eis tous sous oichous. tēn ampelon sou ephyteusa en tę̄ gē᾽ tōs rhizas chaïddēken eis to baϑos, hē de blastēsis autēs en tǭ Uwe exēplōϑē, hoi de tautēs karpoi epi gēs exetaϑēsan kai dx toutōn euphrainontai hoi sou axioi obg kai echtēsō. to argythoon ho dedōchōs moi katebalon en tę̄ trapezę̄" touto apaieis trapezan: apodos de moi auta metō TOXOV hōsper epēngeilō. en tę̄ sē mnǭą proseporisamēn allas dechaʼ prosteOre moi hōs prosetaxas. egō tois chreōstais tēn mnan synechōrēsa kai mē apaiteisϑō par᾽ eiiou: synechōrēsas gar moi. parakchlēϑeis eis deipnon paregenomēn, agrou kai gynaikos apallageis" mē oun apoblēϑō, amōmētōs de geisōmai. hina axios phanō kai mē tōs cheiras kai tous pydas deϑeis eis to skotos to exōteron eiselϑō. ho lychnos uov meta pollēs lamprotētos paremeinen ton despotēn kai toil0 ton apeilēphen analyϑentōn tōn gamōn" ou gar heuren auton tēsas apodidou moi en tochois hōsper epēngeilō. tēn mian sou mnan pragmateusamenos decha pepoiēcha" proseϑēkas moi eph᾽ hois eichon hōsper syneϑou. tǭ opheiletę̄ mou aphēcha tēn mnan" mē eis cheiras mou epizētēsēs" eis deipnon echlēϑēn kai ēlϑon" apo de tou chōriou xui tou zeuchtou kai tēs gynaichys egō exarnos gegona, hina mē dia tauta apodochimasϑō. eis ton gamon eklēϑēn kai leuchēn esϑēta enedysamēn, hina axios autou genōmai kai mē deϑeis cheiras kai podas eis to exōteron skotos echblēϑō. ho lychnos mou tǭ phōti autou tǭ diaugei prosdechetai ton despotēn ton analyonta ix tōn gamōn, hina elaiou spōnei kindyneuonta ōposbesϑēnai. hoi ophϑalmoi mou aōpoblepetōsan se kai hē kardia mou chairetō, hoti sou tēn boulēn eplērōsa kai to prostagma sou eteleiōsa. ide sou ton doulon energon x«i eulabē pōs ou kataphronei lamprą spoudę̄ chrōmenos. holēn tēn nychta epagrypnōn echamon apo tōn lēstōn tēn oikiōn mou phylassōn mē pōs dioryxōsin.

… so that it may send its roots into the depth and the spread of its branches to heaven, and its fruits may be seen on the earth, and those worthy of you may delight in it. See, the money and the possessions you gave me I left; naked and barefoot I toiled for your sake, so that my confidence might not perish and my hope in you might not be put to shame, and my great labor might not be in vain, and my toil not be set at nought. Let not my prayers and my continual fasts and my great zeal for you perish; let not my seed of wheat be exchanged out of your land; let not the enemy snatch it away and mix his tares with it; for your land truly does not receive his tares, nor can they be laid up in your houses. I planted your vine in the earth; it sent its roots down into the depth, and its growth spread out on high, and its fruits were spread out on the earth, and those worthy of you, whom you have also acquired, delight in them. The silver that you gave me I laid down on the bankers' table; demand it back, and give it to me with interest, as you promised. With your mina I gained ten more; add them to me, as you commanded. I forgave the debtors the mina; let it not be demanded of me, for you forgave me. Invited to the supper I came, having freed myself of field and wife; let me not then be cast out, but let me taste it blamelessly, so that I may appear worthy and not be bound hand and foot and go into the outer darkness. My lamp with its great brightness has awaited the master and received him when the wedding was over; for he did not find it … [The second form:] give it back to me with interest, as you promised. Trading with your one mina I have made ten; you added to me to what I had, as you agreed. I forgave my debtor the mina; do not seek it from my hands. I was invited to the supper and I came; I have renounced the field and the yoke of oxen and the wife, so that I may not be rejected because of them. I was invited to the wedding and I put on a white garment, so that I may be worthy of it and not be bound hand and foot and cast into the outer darkness. My lamp with its clear light awaits the master returning from the wedding, … in danger of going out for want of oil. Let my eyes look to you, and let my heart rejoice, for I have fulfilled your will and accomplished your command. See your servant, active and devout, how he does not grow careless, using bright zeal. All night I kept watch and toiled, guarding my house from robbers, lest they dig through.

Matt 13:25 (allusion, high confidence) · Luke 19:16 (allusion, high confidence) · Matt 25:27 (allusion, high confidence) · Luke 14:20 (allusion, high confidence) · Matt 22:13 (allusion, high confidence) · Matt 25:4 (allusion, high confidence) · Matt 24:43 (allusion, high confidence)

Notes and citation

Summary: Thomas's prayer draws on the Lord's parables: the sower and the tares, the vine, the talents and the pounds, the great supper, the wedding garment, the lamps, and the watchful servant.

The scan text runs Bonnet's two forms of the prayer together here; both are translated in the order printed, and the start of the second form is marked. Words are lost at the end of the first form ("…"). The renunciation of "the wife" in the parable of the supper follows Luke 14:20 and is translated exactly. Allusions: Matt 13:24–30 (tares); John 15:1; Matt 25:27 and Luke 19:16–24 (the money at interest, the mina); Matt 18:27; Luke 14:16–24 (the supper); Matt 22:11–13 (the wedding garment and outer darkness); Matt 25:1–13 (the lamps); Matt 24:43 (the householder).

Topics: Prayer, Marriage

Cite (SBL): Acts Thom. 146 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-146). (abbreviation not yet checked)

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Chapter 147

147Lipsius–Bonnet, 99–291

μηδὲ γενέσϑωσών μου λοξαὶ αἱ αὔλακες. αἱ ἄρουραί uov ἐλευχάνϑησαν" ϑερισμὸν προσδέχονται. δέξηται αὐτὸν καὶ μὴ ἴδω αὐτὸν ὠμαυρωϑέντα τοῦ ἐλαίοι δαπανηϑέντος. οἱ ὀφϑαλμοί μου Χριστὲ σὲ καϑορῶσιν καὶ ἢ καρδίω μου ἐν χαρᾷ ἀγαλλιᾶται τελέσαντὸς μου τὸ ϑέλημά σου καὶ τὰς ἐντολάς σου τελειώσαντος, ἵνα ἐξομοιωϑῶὼ δούλῳ γοργῷ καὶ εὐλαβεῖ ὃς διὰ τῆς ἑαυτοῦ προϑυμίας ovx ἀμελεῖ τῆς ἀγρυπνίας. πᾶσαν τὴν νύχτα ἔχαμον τοῦ φυλάξαι τὸν οἶχόν μου ἀπὸ τῶν ληστῶν | ἵνα μὴ διορυγῇ. ló wp τὴν ὀσφύν μου iv ἀληϑείᾳ περιέσφιγξα καὶ toig ποσί μου τὰ ὑποδήματα ἔδησα, ἵνα μὴ δι ὅλου χαυνωϑέντα ἴδω αὐτώ. τὼς χεῖρώς μου ἐπέϑηκα τῷ ἀρότρῳ τῷ ζευχτῷ καὶ εὶς τὰ ὀπίσω οὐκ ἀπεστράφην, ἵνα οἱ αὔλαχες μὴ σχαμβασϑῶσιν. ἐλεύχανεν ἡ ἄρουρα καὶ ἐπέστη ὁ ϑερισμός, iva τὸν μισϑόν μου ἀπολάβω. τὸ ἔνδυμώ μου τὸ παλαιούμενον ἐπα

mēde genesϑōsōn mou loxai hai aulakes. hai arourai uov eleuchanϑēsan" ϑerismon prosdechontai. dexētai auton kai mē idō auton ōmaurōϑenta tou elaioi dapanēϑentos. hoi ophϑalmoi mou Christe se kaϑorōsin kai ē kardiō mou en charą agalliatai telesantos mou to ϑelēma sou kai tas entolas sou teleiōsantos, hina exomoiōϑōō doulǭ gorgǭ kai eulabei hos dia tēs heautou proϑymias ovx amelei tēs agrypnias. pasan tēn nychta echamon tou phylaxai ton oichon mou apo tōn lēstōn | hina mē diorygę̄. lo wp tēn osphyn mou iv alēϑeią periesphinxa kai toig posi mou ta hypodēmata edēsa, hina mē di holou chaunōϑenta idō autō. tōs cheirōs mou epeϑēka tǭ arotrǭ tǭ zeuchtǭ kai eis ta opisō ouk apestraphēn, hina hoi aulaches mē schambasϑōsin. eleuchanen hē aroura kai epestē ho ϑerismos, iva ton misϑon mou apolabō. to endymō mou to palaioumenon epa

… and let not my furrows become crooked. My fields have grown white; they await the harvest. … let it receive him, and let me not see it dimmed when the oil is spent. My eyes, Christ, behold you, and my heart exults in joy, since I have done your will and fulfilled your commandments, so that I may be like the quick and devout servant who in his eagerness does not neglect his watching. All night I toiled to guard my house from robbers, that it might not be broken into. I have girded my loins with truth and bound my sandals on my feet, so that I may never see them loosened. I put my hands to the yoked plough and did not turn back, so that the furrows might not become crooked. The field has grown white and the harvest has come, so that I may receive my wages. My garment that grows old I have …

Luke 9:62 (allusion, high confidence) · John 4:35 (allusion, high confidence) · Eph 6:14 (allusion, medium confidence) · Luke 12:35 (echo, medium confidence)

Notes and citation

Summary: Thomas's prayer continues with the images of the watchful servant, the plough, and the white fields ready for harvest.

Both forms of the prayer are again interleaved, and the passage begins and ends mid-sentence ("…"). Echoes: Luke 9:62; John 4:35; Eph 6:14–15; Luke 12:35–37.

Topics: Prayer

Cite (SBL): Acts Thom. 147 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-147). (abbreviation not yet checked)

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Chapter 148

148Lipsius–Bonnet, 99–291

μὴ βλάψωσιν οἱ καχοὶ καὶ ὀχνηροὶ xui πονηροὶ τὸν τὰ ἐπιεικῆ καὶ δοῦλον καὶ εὐκαταφρόνητον ὄντα" μέγαν xui uu λαίωσα καὶ τὸν κάματον τῶν καμάτων τὸν ἀγαγόντα μὲ εἰς πρ od τὴν ἀνάπαυσιν ἐτέλεσα. ἐτήρησα τὴν πρώτην «υλακὴν καὶ Ἰώνω τὴν δευτέραν καὶ τὴν τρίτην, ἵνα τὸ πρόσωπόν cov ϑεάσω- - μὲ μάι καὶ προσχυνήσω τὸ ἅγιόν σου ἀπαύγασμα. ἐξερίζωσα TH | τοὺς χειρίστους καὶ ἐρήμους χατέλιπον ἐπὶ τῆς γῆς, (vu ἀπὸ τῶν σῶν ϑησαυρῶν ἐμπλησϑῶ. τὴν ἐν ἐμοὶ πηγὴν κάδυγρον à tj; v ἐξήρανω, ἵνα τὴν ἀνέχλειπτόν cov πηγὴν ζήσας ἀναπαῶ. TOY ài rae δέσμιον Ov μοι παρέδωχας ἐφόνευσω, ἵνα ὁ ἐν ἐμοὶ λελυμένο: ἣν uir μὴ ἐκπέσῃ τῆς πεποιϑησεως αὐτοῦ. τὸν ἐντὸς ἐχτὸς πε: T | ποίηκα καὶ τὸ ἐκτὸς, καὶ πᾶν cov τὸ πλήρωμα ἐν buoi ἐπλη- t μὴν ρώϑη. εἰς τὰ ὀπίσω οὐχ ὑπέστρεψα, εἰς δὲ τὼ ἔωπροσϑεν κα iu προέβην, ἵνα μὴ ὄνειδος γένωμαι. τὸν νεκρὸν ἐζωοποίησω xti ne». τὸν ζῶντα ἐνίχησα καὶ τὸ ὑστερούμενον ἐπλήοωσα, ἵνα δέξω- ài inj, ὑψούμενον οὐ τολμήσουσιν ἀντιστῆναι διὰ τὴν δύναμίν σου Ἰησοῦ τὴν περιέχουσαν. φεύγουσιν δὲ καὶ χρύπτονται, ἐπειδήπερ οὐδὲ ἀντιβλέψαι δύνανται. ὅπως δὲ καὶ αἰφνίδιον ἐμπίπτουσιν τοῖς αὐτοῦ ὑπηχόύοις. ἡ τούτων τῶν πονηρῶν παίδων μερὶς Dog καὶ μηνύει" διὸ οὐδεὶς αὐτοὺς λαϑεῖν ὅ δύναται. παρέλϑοιμε μετ᾽ εἰρήνης τῶν χορῶν αὐτῶν, συμ- Ὁ μαι τῆς νίχης τὸν στέφανον καὶ ἡ ἐξουσία τοῦ Χριστοῦ ἐν ἐμοὶ τελεσϑῆ. ὀνειδισμὸν ἐδεξάμην ἐπὶ τῆς γῆς, τὴν δὲ ἀμοιβὴν καὶ τὴν ἀντιμισϑίαν δίδου μοι ἐν οὐρανοῖς. μὴ αἴσϑωνταί μου αἱ δυνάμεις καὶ οἱ ἐξουσιασταί, καὶ μηδὲν περὶ ἐμοῦ ἐνθυμηϑῶσιν" μὴ ἰδόντες μὲ οἱ τελῶναι xui οἱ ἀπαιτηταὶ ἐν ἐμοὶ πραγματεύσωνται. μή μου χαταβοήσωσιν οἱ | ἥττονες καὶ πονηροὶ καὶ ἀνδρείου καὶ ἐπιεικοῦς" καὶ ἀναβιβαζομένου μὴ ἀνανεύσωσιν ἔμπροσϑέν μου στῆναι διὰ τὴν σὴν δύναμιν ᾿Ιησοῦ τὴν περιστεφανοῦσαν u&* φεύ- γουσιν γὰρ καὶ χρύπτονται" ἀντιβλέψαι σὲ οὐ δύνανται. αἰφνιδίως γὰρ ἐμπίπτουσιν τοῖς ὑπηκόοις αὐτῶν" ἡ δὲ μερὶς τῶν υἱῶν τοῦ πονηροῦ αὐτὴ βοᾷ καὶ ἐλέγχει αὐτούς. παρούσης μοι τῆς εἰρήνης καὶ χαρᾶς" στάντα δὲ ἐπὶ τοῦ κριτοῦ ὁ διάβολος μὴ ἴδοι, ἀλλ᾿ ἀμαυρωϑείη rovg ὀφϑαλμοὺς διὰ φωτὸς ὅπερ ἀνιδρύσειας" καὶ φραγήτω αὐτοῦ τὸ βλάσφημον στόμαʼ μηδ᾽ ὅ τι οὖν χατ᾽ ἐμοῦ ἔχει βλάβην.

mē blapsōsin hoi kachoi kai ochnēroi xui ponēroi ton ta epieikē kai doulon kai eukataphronēton onta" megan xui uu laiōsa kai ton kamaton tōn kamatōn ton agagonta me eis pr od tēn anapausin etelesa. etērēsa tēn prōtēn «ylakēn kai Iōnō tēn deuteran kai tēn tritēn, hina to prosōpon cov ϑeasō- - me mai kai proschynēsō to hagion sou apaugasma. exerizōsa TH | tous cheiristous kai erēmous chatelipon epi tēs gēs, (vu apo tōn sōn ϑēsaurōn emplēsϑō. tēn en emoi pēgēn kadygron a tj? v exēranō, hina tēn anechleipton cov pēgēn zēsas anapaō. TOY ai rae desmion Ov moi paredōchas ephoneusō, hina ho en emoi lelymeno: hēn uir mē ekpesę̄ tēs pepoiϑēseōs autou. ton entos echtos pe: T | poiēka kai to ektos, kai pan cov to plērōma en buoi eplē- t mēn rōϑē. eis ta opisō ouch hypestrepsa, eis de tō eōprosϑen ka iu proebēn, hina mē oneidos genōmai. ton nekron ezōopoiēsō xti ne». ton zōnta enichēsa kai to hysteroumenon eplēoōsa, hina dexō- ai inj, hypsoumenon ou tolmēsousin antistēnai dia tēn dynamin sou Iēsou tēn periechousan. pheugousin de kai chryptontai, epeidēper oude antiblepsai dynantai. hopōs de kai aiphnidion empiptousin tois autou hypēchouois. hē toutōn tōn ponērōn paidōn meris Dog kai mēnyei" dio oudeis autous laϑein ho dynatai. parelϑoime met᾽ eirēnēs tōn chorōn autōn, sym- Ho mai tēs nichēs ton stephanon kai hē exousia tou Christou en emoi telesϑē. oneidismon edexamēn epi tēs gēs, tēn de amoibēn kai tēn antimisϑian didou moi en ouranois. mē aisϑōntai mou hai dynameis kai hoi exousiastai, kai mēden peri emou enthymēϑōsin" mē idontes me hoi telōnai xui hoi apaitētai en emoi pragmateusōntai. mē mou chataboēsōsin hoi | hēttones kai ponēroi kai andreiou kai epieikous" kai anabibazomenou mē ananeusōsin emprosϑen mou stēnai dia tēn sēn dynamin ᾿Iēsou tēn peristephanousan u&* pheu- gousin gar kai chryptontai" antiblepsai se ou dynantai. aiphnidiōs gar empiptousin tois hypēkoois autōn" hē de meris tōn huiōn tou ponērou autē boą kai elenchei autous. parousēs moi tēs eirēnēs kai charas" stanta de epi tou kritou ho diabolos mē idoi, all᾿ amaurōϑeiē rovg ophϑalmous dia phōtos hoper anidryseias" kai phragētō autou to blasphēmon stomaʼ mēd᾽ ho ti oun chat᾽ emou echei blabēn.

… let not the wicked and lazy and evil harm the one who is gentle and a slave and despised. … and I have completed the toil of toils that brought me to rest. I kept the first watch, and the second and the third, so that I may see your face and worship your holy radiance. I uprooted the worst and left them desolate on the earth, so that I may be filled from your treasures. I dried up the moist spring within me, so that I may live and rest by your unfailing spring. I killed the prisoner whom you handed over to me, so that the one set free in me might not fall from his confidence. I made the inside outside and the outside inside, and all your fullness has been fulfilled in me. I did not turn back, but went forward, so that I might not become a reproach. I brought the dead to life and conquered the living and filled up what was lacking, so that I may receive the crown of victory and the authority of Christ may be fulfilled in me. I received reproach on earth; give me the recompense and the reward in heaven. Let not the powers and the authorities perceive me, and let them not plan anything against me; let not the tax collectors and the exactors see me and make traffic of me; let not the lesser and wicked ones cry out against me, the brave and gentle one; and as I am carried up, let them not dare to stand before me, because of your power, Jesus, which crowns me about; for they flee and hide, since they cannot look at you. For they fall suddenly upon those subject to them; and the portion of the sons of the evil one itself cries out and convicts them. … with peace and joy present to me; and when I stand before the judge, let the devil not see me, but let his eyes be blinded by the light which you have set up; and let his blaspheming mouth be stopped, and let him have no harm against me.

Eph 6:12 (echo, low confidence)

Notes and citation

Summary: Thomas prays that, having overcome the passions and kept watch, he may pass the hostile powers and tax collectors of the heavenly ascent unharmed and stand before the judge.

The two forms of the prayer are interleaved ("…" marks where the joins cannot be resolved). The prayer for safe passage past the "powers", "authorities", and "tax collectors" reflects the ancient idea of hostile powers guarding the soul's ascent; it is translated as written. "I made the inside outside" echoes a saying also found in the Gospel of Thomas (logion 22). "I killed the prisoner" and "the dead … the living" are figurative and are translated literally.

Extrabiblical texts: Gos. Thom. 22 (Gospel of Thomas; echo)

Topics: Prayer, Eschatology

Cite (SBL): Acts Thom. 148 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-148). (abbreviation not yet checked)

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Chapter 149

149Lipsius–Bonnet, 99–291

Ἔλεγεν δὲ λυϑεὶς τοῖς περὶ αὐτὸν οὖσιν ἕτερα" ΠΠιστείσατε τῷ σωτῆρι τῶν κεκοπιακότων τῇ πρὸς αὐτὸν λατρείᾳ. ἐμοῦ γὰρ ἤδη τέϑηλεν ἡ ψυχή, ὅτι μου ὃ καιρὸς ἐγγὺς ἀπολαβεῖν αὐτόν. ὡραῖος γὰρ ὧν προσάγει μὲ λέγειν ἀεὶ περὶ τοῦ αὐτοῦ κάλλους ὁποῖόν ἐστιν, μὴ δυνώμενον μηδὲ χωροῦντα κατ᾽ ἀξέαν εἰπεῖν" νοῶν φέγγος τῆς ἐμῆς πενίας καὶ πληρωτὴς τῶν ἐμῶν ὑστερημάτων καὶ τροφεὺς τῆς ἐμῆς ἐνδείας" σὺ ἔσο μετ᾽ ἐμοῦ ἕως ἂν ἔλϑω καὶ ἀπολάβω σε εἰς αἰῶνα αἰώνων. ἀλλ᾽ οὔτε χρύπτεται ἐξ αὐτῶνʼ ἡ γὰρ φύσις αὐτῶν γνωρίζεται" ὠποχωρίζουσιν οἱ τοῦ πονηροῦ παῖδες. παράσχου οὖν μοι xvgu& ἵνα ἐν ἡσυχίᾳ παρέλθω καὶ χαρᾷ καὶ εἰρήνη ὑπερβήσομαι καὶ στῶ ἔμπροσϑεν τοῦ δικαστοῦ. καὶ ὁ διάβολός us μὴ iníóp: οἱ ὀφϑαλμοὶ αὐτοῦ πηρωϑῶσιν διὰ τοῦ σοῦ φωτὸς οὗ ἐν ἐμοὶ κατεσκήνωσας" φιμώσης αὐτοῦ τὸ στόμαʼ οὐδὲν γὰρ κατ᾽ ἐμοῦ εὗρεν. Πρᾶξις ιγ΄ ὅτε Θὐαζάνης λαμβάνει τὸ βάπτισμα μετὰ τῶν λοιπῶν. Οὐαζάνης δὲ ὁ νεωνίσχος ἐδέετο τοῦ ἀποστόλου λέγων" Δέομαί cov ἄνϑρωπε ἀπόστολε τοῦ ϑεοῦ, συγχώωρησὸν μοι ὠπελϑεῖν, καὶ πείσω τὸν δεσμοφύλακα ἵνα σοι συγχωρήσῃ ἐλϑεῖν οἴκαδε μετ᾽ ἐμοῦ, ὅπως διὰ σοῦ Ado σφραγῖδα, καὶ γένωμαι ὑπηρέτης σου καὶ φύλαξ τῶν ἐντολῶν τοῦ ϑεοῦ οὗ σὺ χηρύσσεις. καὶ γὰρ πρότερον ἐν οἷς σὺ διδάσχεις ἀνεστρεφόμην, ἕως οὗ ὁ ἐμὸς πατὴρ βιασώμενός us γυναικὶ συνῆψεν victu λεγομένη" ὧν γὰρ πρώτου καὶ εἰκοστοῦ ἔτους ἔβδομον ἤδη ἐνιαυτὸν ἔχω γαμήσας" πρὸ τοῦ δὲ συναλλάξαι — 25:4 W γώμῳ ἄλλην οὐκ ἐγίνωσκον yvvcixa' διὸ καὶ ἄχρηστος τῷ πατρὶ ἐνομιζόμην" οὐδὲ nort οὔτε υἱὸς οὔτε ϑυγάτηρ γέγονὲν μοι ἐκ τῆς γυναιχὸς ταύτης" ἀλλὰ καὶ ἡ γυνή μου αὐτὴ ἐν σωφροσύνῃ συνέζησέν μοι τὸν χρόνον τοῦτον, καὶ σήμερον καὶ ὑγιὴς ἐτύγχανεν καὶ παρὰ coU ἀπηκροάσατο, οἶδα Oti χἀγὼ ἀνεπαυόύμην καὶ αὐτὴ αἰωνίαν ζωὴν ἀπελάμβανεν" ἀλλ᾽ ἐν xwüvvq καὶ ἐν καχώσει πολλῇ ἐξετάζεται. πείϑω τοίνυν τὸν φύλακα ἐάν μοι ὑποσχῇ ἐλϑεῖν μετ᾽ ἐμοῦ" ἰδίᾳ γὰρ κατ᾽ ἐμαυτὸν b οἰκῶ" καὶ ἅμα ϑεραπεύεις τὴν ἀϑλίαν ἐχείνην. xovoag δὲ ταῦτα Ἰούδας ὁ ἀπόστολος τοῦ ὑψίστου εἶπεν τῷ Θυαζάνῃʼ Εἰ πιστεύεις, ὄψει τὰ ϑαύματα τοῦ ϑεοῦ καὶ πῶς σῴζει τοὺς αὐτοῦ δούλους.

Elegen de lyϑeis tois peri auton ousin hetera" PPisteisate tǭ sōtēri tōn kekopiakotōn tę̄ pros auton latreią. emou gar ēdē teϑēlen hē psychē, hoti mou ho kairos engys apolabein auton. hōraios gar hōn prosagei me legein aei peri tou autou kallous hopoion estin, mē dynōmenon mēde chōrounta kat᾽ axean eipein" noōn phengos tēs emēs penias kai plērōtēs tōn emōn hysterēmatōn kai tropheus tēs emēs endeias" sy eso met᾽ emou heōs an elϑō kai apolabō se eis aiōna aiōnōn. all᾽ oute chryptetai ex autōnʼ hē gar physis autōn gnōrizetai" ōpochōrizousin hoi tou ponērou paides. paraschou oun moi xvgu& hina en hēsychią parelthō kai charą kai eirēnē hyperbēsomai kai stō emprosϑen tou dikastou. kai ho diabolos us mē iniop: hoi ophϑalmoi autou pērōϑōsin dia tou sou phōtos hou en emoi kateskēnōsas" phimōsēs autou to stomaʼ ouden gar kat᾽ emou heuren. Praxis ig΄ hote Thyazanēs lambanei to baptisma meta tōn loipōn. Ouazanēs de ho neōnischos edeeto tou apostolou legōn" Deomai cov anϑrōpe apostole tou ϑeou, synchōōrēson moi ōpelϑein, kai peisō ton desmophylaka hina soi synchōrēsę̄ elϑein oikade met᾽ emou, hopōs dia sou Ado sphragida, kai genōmai hypēretēs sou kai phylax tōn entolōn tou ϑeou hou sy chērysseis. kai gar proteron en hois sy didascheis anestrephomēn, heōs hou ho emos patēr biasōmenos us gynaiki synēpsen victu legomenē" hōn gar prōtou kai eikostou etous ebdomon ēdē eniauton echō gamēsas" pro tou de synallaxai — 25:4 W gōmǭ allēn ouk eginōskon yvvcixa' dio kai achrēstos tǭ patri enomizomēn" oude nort oute huios oute ϑygatēr gegonen moi ek tēs gynaichos tautēs" alla kai hē gynē mou autē en sōphrosynę̄ synezēsen moi ton chronon touton, kai sēmeron kai hygiēs etynchanen kai para coU apēkroasato, oida Oti chagō anepauoumēn kai autē aiōnian zōēn apelambanen" all᾽ en xwuvvq kai en kachōsei pollę̄ exetazetai. peiϑō toinyn ton phylaka ean moi hyposchę̄ elϑein met᾽ emou" idią gar kat᾽ emauton b oikō" kai hama ϑerapeueis tēn aϑlian echeinēn. xovoag de tauta Ioudas ho apostolos tou hypsistou eipen tǭ Thyazanę̄ʼ Ei pisteueis, opsei ta ϑaumata tou ϑeou kai pōs sǭzei tous autou doulous.

Having finished, he said other things to those around him: "Believe in the Savior of those who have labored in his service. For my soul already flourishes, because my time is near to receive him. For being beautiful, he always draws me to speak of his beauty, what it is like, though I am not able, nor have I room, to speak of it worthily. … light of my poverty and filler of my wants and nourisher of my need: be with me until I come and receive you for ever and ever. … But he is not hidden from them; for their nature is known; the children of the evil one depart. Grant me, then, Lord, to pass by in quiet and joy and peace, and to cross over and stand before the judge; and let not the devil look on me; let his eyes be blinded by your light, which you have made to dwell in me; may you muzzle his mouth, for he has found nothing against me."

Thirteenth Act: when Vazan receives baptism with the rest.

[150] The young man Vazan begged the apostle, saying, "I beg you, man, apostle of God, allow me to go, and I will persuade the jailer to let you come home with me, so that through you I may receive the seal and become your servant and keeper of the commandments of the God whom you preach. For before this I lived in the ways you teach, until my father forced me and joined me to a wife named …; for I am twenty-one years old and have already been married seven years. Before I entered marriage I knew no other woman; therefore I was thought useless by my father; and no son or daughter has been born to me from this wife; but my wife herself has lived with me in chastity all this time. And today, if she were well and had heard you, I know that I would have rest and she would receive eternal life; but she is tried by danger and much affliction. I will persuade the guard, then, if you promise to come with me; for I live by myself; and at the same time you may heal that wretched woman." Hearing this, Judas, the apostle of the Most High, said to Vazan, "If you believe, you will see the wonders of God and how he saves his servants."

Notes and citation

Summary: Thomas ends his prayer for safe passage to the judge; in the Thirteenth Act the king's son Vazan, married against his will and living in chastity with his wife, asks Thomas to come to his house and give him the seal.

The end of the prayer is again a mix of the two forms ("…"). The title of the Thirteenth Act stands in the middle; chapter 150 begins at "The young man Vazan". The name of Vazan's wife is garbled in the scan text ("…"). A piece of Bonnet's apparatus and stray marginal numbers printed in the text are removed.

Notes on the original text

Digital text corrected (apparatus leaked into the text; marginal debris; marginal page number): 1580 → ; (i8 B) → ; & PUV Ὁ Πρ. - λοιπ.] περὶ τοῦ βαπτίσματος τοῦ ἰουζάνου (cf → .

Topics: Marriage, Baptism

Cite (SBL): Acts Thom. 149 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-149). (abbreviation not yet checked)

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Chapter 151

151Lipsius–Bonnet, 99–291

Διαλεγομένων δὲ αὐτῶν ταῦτα Τερτία καὶ Μυγδονία xxi Μαρκία ἐν τῇ ϑύρᾳ ἵσταντο τοῦ δεσμωτηρίου, καὶ δοῦσαι τῷ δεσμοφύλακι τριακοσίους ἑξήχοντω τρεῖς στατῆρας ἀργυρίου εἰσῆλϑον πρὸς τὸν ᾿Ιούδαν" καὶ εὗρον τὸν (ὐαζάνην καὶ τὸν Σιφόρα καὶ τὴν γυναῖχα αὐτοῦ καὶ τὴν ϑυγατέρα καὶ πώντας τοὺς δεσμώτας καϑημένους καὶ τοῦ λόγου Gxov15 οντας. καὶ ὡς ἔστησαν πρὸς αὐτὸν εἶπεν αὐταῖς" Τίς ὑμῖν συνεχώρησεν ἐλϑεῖν πρὸς ἡμᾶς; xul τίς ὑμῖν ἤνοιξεν τὴν ἐσφραγισμένην ϑύραν τοῦ ἐξελϑεῖν; “έγει αὐτῷ Tiri Ov σὺ ἀνεπέτασας τὰς ϑύρας ἡμῖν εἰπὼν εἰσελϑεῖν εἰς τὸ Ótopoτήριον, Ἵνα rovc ὠδελφροὺς ἡμῶν τοὺς ἐκεῖ παραλάβωμεν καὶ τότε ἐνδείξηται ὁ χύριος τὴν δόξαν αὐτοῦ ἐν ἡμῖν; Καὶ πλησίον τῆς ϑύρας γενομένων ἡμῶν οὐκ οἷδα πῶς ἐχωρίσϑης ἀφ᾽ ἡμῶν καὶ ἀποχρυβεὶς ἡμᾶς προῆλϑες ἐνθάδε, ὅπου καὶ τοῦ ψόφου τῆς ϑύρας ἠσϑόμεϑα, σοῦ ἀποκλείσαντος ἡμᾶς. δοῦσαι τοιγαροῦν χρήματα τοῖς φύλαξιν εἰσήλϑομεν" καὶ ἰδοὺ πάρεσμεν δεόμεναί σου ὅπως πεισϑέντα σὲ φυγαδεύσωμεν ἕως οὗ λήξει ὁ τοῦ βασιλέως εἰς σὲ ϑυμός. Πρὸς ἣν ὁ Ἰούδας" διήγησαι πρότερον ἡμῖν πῶς συνεκλείσϑητε.

Dialegomenōn de autōn tauta Tertia kai Mygdonia xxi Markia en tę̄ ϑyrą histanto tou desmōtēriou, kai dousai tǭ desmophylaki triakosious hexēchontō treis statēras argyriou eisēlϑon pros ton ᾿Ioudan" kai heuron ton (yazanēn kai ton Siphora kai tēn gynaicha autou kai tēn ϑygatera kai pōntas tous desmōtas kaϑēmenous kai tou logou Gxov15 ontas. kai hōs estēsan pros auton eipen autais" Tis hymin synechōrēsen elϑein pros hēmas? xul tis hymin ēnoixen tēn esphragismenēn ϑyran tou exelϑein? “egei autǭ Tiri Ov sy anepetasas tas ϑyras hēmin eipōn eiselϑein eis to Otopotērion, Hina rovc ōdelphrous hēmōn tous ekei paralabōmen kai tote endeixētai ho chyrios tēn doxan autou en hēmin? Kai plēsion tēs ϑyras genomenōn hēmōn ouk hoida pōs echōrisϑēs aph᾽ hēmōn kai apochrybeis hēmas proēlϑes enthade, hopou kai tou psophou tēs ϑyras ēsϑomeϑa, sou apokleisantos hēmas. dousai toigaroun chrēmata tois phylaxin eisēlϑomen" kai idou paresmen deomenai sou hopōs peisϑenta se phygadeusōmen heōs hou lēxei ho tou basileōs eis se ϑymos. Pros hēn ho Ioudas" diēgēsai proteron hēmin pōs synekleisϑēte.

While they were talking about these things, Tertia and Mygdonia and Marcia were standing at the door of the prison; and having given the jailer three hundred and sixty-three silver staters, they came in to Judas. They found Vazan and Siphor and his wife and daughter and all the prisoners sitting and listening to the word. As they stood by him, he said to them, "Who allowed you to come to us? And who opened the sealed door for you to come out?" Tertia said to him, "Did you not open the doors for us, telling us to go into the prison so that we might take our brothers who are there, and that then the Lord would show his glory in us? And when we were near the door, I do not know how you were separated from us, and hiding from us you came on ahead here, where we also heard the noise of the door as you shut us out. So we gave money to the guards and came in; and see, we are here, begging you to let yourself be persuaded so that we may help you flee until the king's anger against you subsides." Judas said to her, "First tell us how you were shut up."

Notes and citation

Summary: Tertia, Mygdonia, and Marcia bribe their way into the prison and urge Thomas to flee.

A piece of Bonnet's apparatus printed in the scan text is removed.

Notes on the original text

Digital text corrected (apparatus leaked into the text): ! π. σοῦ] scr {τὰ π. σοῦ {λεγόμενα ἢ (cf sermonem tuum f → .

Cite (SBL): Acts Thom. 151 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-151). (abbreviation not yet checked)

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Chapter 152

152Lipsius–Bonnet, 99–291

Καί φησιν αὐτῷ: XU us" ἡμῶν ἧς καὶ οὐδέ ποτε ἀπελείρϑης ἡμῶν πρὸς ὥραν μίαν, καὶ ἐρωτᾷς ποίῳ συνεχλείσϑημεν τρόπῳ; ἀλλ᾽ εἰ ἀκοῦσαι ποϑεῖς, ἄκουσον. μεταπεμψαμενὸς μὲ ὁ βασιλεὺς Μισδαῖος ἔλεγέν μοι ὅτε ÜvÓÉnO σου περιγέγονεν ὁ μάγος ἐκεῖνος, ἐπειδήπερ ὡς ὠχούω ἐλαίῳ καὶ ὕδατι καὶ ἄρτῳ τοὺς ἀνϑροώπους μαγεύει, καὶ σὲ οὐδέπω ἐγοήτευσεν" ἀλλὰ πείσίδητί μοι" ἐπεὶ σὲ μὲν ἐγκλείσας συντρίψω, ἐχεῖνον δὲ ἀπολέσω" οἷδα γὼρ ὅτι ἐὰν οὐδέπω σοι ἔλαιον καὶ ὕδωρ xui ἄρτον ἐπέδωκεν, περιγενέσϑαι Gov οὐχ ἴσχυσεν. Εἶπον δὲ πρὸς αὐτὸν ἐγώ" Τοῦ μὲν σώματός pov ἐξουσίαν [4 ἔχεις, καὶ πᾶν O τι βούλει moürre τὴν δὲ ψυχήν μου οὐ ἐΠρέπι σοὶ συνχπολέσω σοι. ἀκούσας δὲ ταῦτα συνέχλεισέν μὲ ἐν olzi- ln ris ( ματι" καὶ ὁ Χαρίσιος δὲ ἤνεγκεν τὴν Μυγδονίαν καὶ χατέ- "nr og ὅ χλεισεν αὐτὴν σὺν ἐμοί. καὶ σὺ ἡμᾶς ἐξήγαγες καὶ μέχρι τῶν bie; ] ὧἑΦδε παρέστησας. ἀλλὰ δὸς τάχιον τὴν σφραγῖδα ἡμῖν, ἵνα wins, f ἐχκοπῶσιν αἱ ἐλπίδες Μισδαίου τοιαῦτα βουλομένου. TEM

Kai phēsin autǭ: XU us" hēmōn hēs kai oude pote apeleirϑēs hēmōn pros hōran mian, kai erōtąs poiǭ synechleisϑēmen tropǭ? all᾽ ei akousai poϑeis, akouson. metapempsamenos me ho basileus Misdaios elegen moi hote UvOEnO sou perigegonen ho magos ekeinos, epeidēper hōs ōchouō elaiǭ kai hydati kai artǭ tous anϑroōpous mageuei, kai se oudepō egoēteusen" alla peisidēti moi" epei se men enkleisas syntripsō, echeinon de apolesō" hoida gōr hoti ean oudepō soi elaion kai hydōr xui arton epedōken, perigenesϑai Gov ouch ischysen. Eipon de pros auton egō" Tou men sōmatos pov exousian [4 echeis, kai pan O ti boulei mourre tēn de psychēn mou ou ePrepi soi synchpolesō soi. akousas de tauta synechleisen me en olzi- ln ris ( mati" kai ho Charisios de ēnenken tēn Mygdonian kai chate- "nr og ho chleisen autēn syn emoi. kai sy hēmas exēgages kai mechri tōn bie? ] hōePhde parestēsas. alla dos tachion tēn sphragida hēmin, hina wins, f echkopōsin hai elpides Misdaiou toiauta boulomenou. TEM

She said to him, "You were with us and never left us for a single hour, and you ask in what way we were shut up? But if you wish to hear, listen. King Misdaeus sent for me and said to me, 'That magician has not yet got the better of you; for, as I hear, he bewitches people with oil and water and bread, and he has not yet bewitched you. But obey me; otherwise I will shut you up and crush you, and I will destroy him. For I know that if he has not yet given you oil and water and bread, he has not been able to get the better of you.' And I said to him, 'You have power over my body; do whatever you wish; but I will not destroy my soul together with you.' Hearing this, he shut me up in a room; and Charisius brought Mygdonia and shut her up with me. And you brought us out and have set us here. But give us the seal quickly, so that the hopes of Misdaeus, who intends such things, may be cut off."

Matt 10:28 (echo, low confidence)

Notes and citation

Summary: Tertia tells how the king shut her up with Mygdonia for refusing to give up Thomas's teaching, and asks for the seal.

The king's words show that the seal was given with oil, water, and bread (anointing, baptism, and Eucharist).

Topics: Baptism

Cite (SBL): Acts Thom. 152 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-152). (abbreviation not yet checked)

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Chapter 153

153Lipsius–Bonnet, 99–291

Lxovcec δὲ ταῦτα ὁ ἀπόστολος εἶπεν" Δόξα σοι πη πολύμορφε Ἰησοῦ, σοὶ δόξα ὃ φαινόμενος xarà τὴν μετρίαν ἤμην. ἡμῶν ἀνθρωπότητα" σοὶ δόξα ὁ παραϑαρσύνων καὶ ἐνδυνα- πὰ ἢ μῶν ἡμᾶς x«i χάριν ποιῶν καὶ παραμυϑούμενος καὶ παρι- Ir αἰτὶ στώμενος ἡμῖν ἐπὶ πᾶσι τοῖς κινδύνοις καὶ ἐνδυναμῶν τὴν ty io ὠσϑένειαν ἡμῶν. Αέγοντος δὲ αὐτοῦ ταῦτα àAÓoOv ὁ δεσμο- ἢ minio φύλαξ εἶπεν: πόϑεσϑε τοὺς λύχνους, ἵνα μή τις ὑμᾶς τῷ ἮΝ βασιλεῖ διαβάλῃη. Καὶ τότε ἀποσβέσαντες τοὺς λύχνους εἰς ἴδε ti ὕπνον ἐτράπησανʼ ὁ δὲ ἀπόστολος τῷ κυρίῳ προσδιελέγετο" bin ( Καιρὸς λοιπόν ἐστιν coU τῆς σῆς ταχυτῆτος" ἰδοὺ ydQ oi ü

Lxovcec de tauta ho apostolos eipen" Doxa soi pē polymorphe Iēsou, soi doxa ho phainomenos xara tēn metrian ēmēn. hēmōn anthrōpotēta" soi doxa ho paraϑarsynōn kai endyna- pa ē mōn hēmas x«i charin poiōn kai paramyϑoumenos kai pari- Ir aiti stōmenos hēmin epi pasi tois kindynois kai endynamōn tēn ty io ōsϑeneian hēmōn. Aegontos de autou tauta aAOoOv ho desmo- ē minio phylax eipen: poϑesϑe tous lychnous, hina mē tis hymas tǭ ĒN basilei diabalę̄ē. Kai tote aposbesantes tous lychnous eis ide ti hypnon etrapēsanʼ ho de apostolos tǭ kyriǭ prosdielegeto" bin ( Kairos loipon estin coU tēs sēs tachytētos" idou ydQ oi u

Hearing this, the apostle said, "Glory to you, many-formed Jesus; glory to you, who appear in the manner of our lowly humanity; glory to you, who encourage us and strengthen us, and show us grace and comfort us and stand by us in all dangers, and strengthen our weakness." As he was saying this, the jailer said suddenly, "Put out the lamps, so that no one may denounce you to the king." So they put out the lamps and turned to sleep; but the apostle went on speaking with the Lord: "Now it is the time for your swiftness; for see, the …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Thomas glorifies the many-formed Jesus; the lamps are put out, and he prays that the Lord act swiftly.

"Many-formed" (πολύμορφος) reflects the Acts' presentation of Christ appearing in various forms. The end of the prayer is lost in the scan text ("…").

Topics: Christology

Cite (SBL): Acts Thom. 153 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-153). (abbreviation not yet checked)

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Chapter 154

154Lipsius–Bonnet, 99–291

Μ“έγει οὖν ὁ ᾿ἸΙούδας τῷ Οὐαζάνῃ: Πρόλαβε καὶ εὐτρέπισον ἡμῖν τὰ πρὸς τὴν χρείαν. “Μέγει οὖν ὁ Θὐαζάνης" Καὶ τίς μοι τὰς ϑύρας ἀνοίξει τοῦ δεσμωτηρίου; κλείσαντες γὰρ ταύτας οἱ δεσμοφύλακες ἐχοιμήϑησαν. Καὶ λέγει ὁ ᾿Ιούδας" Πίστευσον τῷ ᾿Ιησοῦ, καὶ εὑρήσεις τὰς ϑύρας ἀνεῳ- ὕ γμένας. Ὡς δὲ ἐξελϑεῖν ὠπήει αὐτῶν, οἱ λοιποὶ πάντες κατύπισϑεν ἠκολούϑουν αὐτῷ. προελϑόντος δὲ τοῦ Οὐαζάνου συνήντησεν Μνησώρα ἡ γυνὴ αὐτοῦ ἐρχομένη εἰς τὸ δεσμωτήριον. καὶ ἐπιγνοῦσα αὐτὸν λέγει" ᾿4δελφέ μου Θυὐαζάνη, σὺ &; Ὃ δὲ Ναί φησιν σὺ δὲ Μνησάρα; Ἢ δὲ λέγει" IVa. Ἔφη αὐτὴ Οὐαζάνης: Ποῦ βαδίζεις; μάλιστα καὶ κατὰ τοιαὐτὴν ἀωρίαν; πῶς δὲ καὶ ἀναστῆναι ἠἡδυνήϑης; Ἢ δὲ εἶπεν" Ὁ νεώτερος οὗτος τὴν χεῖρώ μοι ἐπιϑεὶς ἠγειρέν ue, καὶ ὄναρ εἶδον ἵνα ἀπέλϑω ὕπου ὁ ξένος κάϑηται καὶ τελείως ὑγιάνω. “έγει αὐτῇ ὁ Θὐαζάνης" lloiog νεώτερός ἐστιν παρὼ σοί; Ἢ δὲ ἔφη" Οὐχ ὁρᾷς τὸν ἐκ δεξιῶν μοι χειραγωγοῦντά us;

M“egei oun ho ᾿IIoudas tǭ Ouazanę̄: Prolabe kai eutrepison hēmin ta pros tēn chreian. “Megei oun ho Thyazanēs" Kai tis moi tas ϑyras anoixei tou desmōtēriou? kleisantes gar tautas hoi desmophylakes echoimēϑēsan. Kai legei ho ᾿Ioudas" Pisteuson tǭ ᾿Iēsou, kai heurēseis tas ϑyras aneǭ- hy gmenas. Hōs de exelϑein ōpēei autōn, hoi loipoi pantes katypisϑen ēkolouϑoun autǭ. proelϑontos de tou Ouazanou synēntēsen Mnēsōra hē gynē autou erchomenē eis to desmōtērion. kai epignousa auton legei" ᾿4delphe mou Thyyazanē, sy &? Ho de Nai phēsin sy de Mnēsara? Ē de legei" IVa. Ephē autē Ouazanēs: Pou badizeis? malista kai kata toiautēn aōrian? pōs de kai anastēnai hēēdynēϑēs? Ē de eipen" Ho neōteros houtos tēn cheirō moi epiϑeis ēgeiren ue, kai onar eidon hina apelϑō hypou ho xenos kaϑētai kai teleiōs hygianō. “egei autę̄ ho Thyazanēs" lloiog neōteros estin parō soi? Ē de ephē" Ouch horąs ton ek dexiōn moi cheiragōgounta us?

So Judas said to Vazan, "Go on ahead and prepare for us what is needed." Vazan said, "And who will open the doors of the prison for me? For the jailers have locked them and gone to sleep." Judas said, "Believe in Jesus, and you will find the doors open." As he was going out, all the rest followed behind him. As Vazan went on ahead, Mnesara his wife met him, coming to the prison; and recognizing him she said, "My brother Vazan, is it you?" He said, "Yes; and are you Mnesara?" She said, "Yes." Vazan said to her, "Where are you going, especially at such an untimely hour? And how were you able to get up?" She said, "This young man laid his hand on me and raised me up, and I saw in a dream that I should go where the stranger is sitting and be made entirely well." Vazan said to her, "What young man is with you?" She said, "Do you not see the one at my right, leading me by the hand?"

Notes and citation

Summary: Vazan goes ahead through the opened doors and meets his wife Mnesara, healed and led by an unseen young man.

"My brother" is a term of endearment for her husband. A piece of Bonnet's apparatus printed at the end of the scan text is removed.

Notes on the original text

Digital text corrected (apparatus leaked into the text): ἸῺ ἀπόστολος V ἢ ? τὰ - zo.] τὰ πάντα χαλῶς V om U τοῦ Pr → .

Cite (SBL): Acts Thom. 154 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-154). (abbreviation not yet checked)

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Chapter 155

155Lipsius–Bonnet, 99–291

Tavra δὲ διαλεγομένων ἐχείνων lovómg μετὰ Xv φόρου καὶ τῆς γυναικὸς αὐτοῦ καὶ τῆς ϑυγατρὸς καὶ Τερτίας καὶ Μυγδονίας καὶ Μαρκίας ἦλθον εἰς τὴν Οὐαζάνου οἰκίαν. ἰδοῦσα δὲ νησώρα ἡ Θὐαζάνου γυνὴ προσεκύνησεν καὶ εἶπενʼ ὅ Ἦλθες ὁ σωτὴρ ἡμῶν ἀπὸ τοῦ δυσκχόλου νοσήματος; σὺ εἰ ὃν εἶδον ἐν vvxri παραδιδόντα μοι τὸν νεώτερον τοῦτον ἀγαγεῖν μὲ εἰς τὸ δεσμωτήριον. ἀλλ᾽ οὐκ εἴασεν ἡ χρηστύτης σου χαμεῖν με, σὺ δὲ «αὐτὸς ἦλϑες πρός με. Εἰποῦσα δὲ tavta καὶ εἰς τὼ ὀπίσω ἐπιστραφεῖσα οὐχέτι εἶδεν τὸν νεώτερον. x«i μὴ εὑροῦσα λέγει πρὸς τὸν ἀπόστολον" Ob δύναμαι μόνη βαδίσαι" ὁ γὰρ νεώτερος οὐ πάρεστιν ὃν παρέδωκώς μοι. ss w Καὶ ὁ Ἰούδας εἶπεν" ᾿Ιησοῦς τὸ λοιπόν ct χειραγωγήσει, Μετὰ ταῦτα ἤρχετο πρὸς αὐτὸν δρόμῳ χρωμένη. ὡς δὲ εἰσῆλϑον εἰς τὴν οἰκίαν Οὐαζάνου υἱοῦ Μισδαίου τοῦ face λέως, ἔτι νυχτὸς οὔσης φῶς αὐτοῖς πολὺ περιχεχυμένον ἔφαινεν.

Tavra de dialegomenōn echeinōn lovomg meta Xv phorou kai tēs gynaikos autou kai tēs ϑygatros kai Tertias kai Mygdonias kai Markias ēlthon eis tēn Ouazanou oikian. idousa de nēsōra hē Thyazanou gynē prosekynēsen kai eipenʼ ho Ēlthes ho sōtēr hēmōn apo tou dyskcholou nosēmatos? sy ei hon eidon en vvxri paradidonta moi ton neōteron touton agagein me eis to desmōtērion. all᾽ ouk eiasen hē chrēstytēs sou chamein me, sy de «autos ēlϑes pros me. Eipousa de tavta kai eis tō opisō epistrapheisa oucheti eiden ton neōteron. x«i mē heurousa legei pros ton apostolon" Ob dynamai monē badisai" ho gar neōteros ou parestin hon paredōkōs moi. ss w Kai ho Ioudas eipen" ᾿Iēsous to loipon ct cheiragōgēsei, Meta tauta ērcheto pros auton dromǭ chrōmenē. hōs de eisēlϑon eis tēn oikian Ouazanou huiou Misdaiou tou face leōs, eti nychtos ousēs phōs autois poly perichechymenon ephainen.

While they were talking thus, Judas, with Siphor and his wife and daughter and Tertia and Mygdonia and Marcia, came to Vazan's house. When Mnesara, Vazan's wife, saw him, she bowed down and said, "Have you come, our savior from the grievous disease? You are the one I saw in the night handing over to me this young man to bring me to the prison. But your kindness did not let me grow weary, and you yourself came to me." Having said this, she turned around and no longer saw the young man; and not finding him she said to the apostle, "I cannot walk alone, for the young man whom you gave me is not here." Judas said, "Jesus will lead you by the hand from now on." After this she came to him running. When they entered the house of Vazan, son of King Misdaeus, though it was still night a great light was shed around them and shone.

Notes and citation

Summary: Mnesara recognizes Thomas as the one she saw in her dream; the company enters Vazan's house, which is filled with light.

Cite (SBL): Acts Thom. 155 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-155). (abbreviation not yet checked)

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Chapter 156

156Lipsius–Bonnet, 99–291

Καὶ τότε ὁ Ἰούδας ἤρξατο εὔχεσϑαι καὶ λέγειν 81B οὕτως" | O ἑταῖρος καὶ σύμμαχος καὶ τῶν ἀσϑενῶν ἐλπὶς καὶ πεποίϑησις τῶν μετρίων" καταφυγὴ καὶ καταγώγιον τῶν χεχμηχότωνʼ φωνὴ οὖν ἐξῆλθεν ἐξ ὕπνου" ὁ παρήγορος ὑ ἐν μέσῳ κατοικῶν" καταγώγιον καὶ λιμὴν τῶν δμόντων ὠρχόντων χορῶν" ὁ ἰατρὸς ὁ ἄμισϑος" ὁ ὑπὲρ πολλῶν παρὰ ὧνϑρώποις σταυρωϑείς: ὁ κατελϑὼν εἰς ἄδου μετὼ πολλῆς δυνάμεως" οὗ τὴν ϑέαν ovx ἤνεγχαν οἱ τοῦ ϑανάτου ἄρχοντες" καὶ ἀνῆλϑες uere πολλῆς δόξης, καὶ συναγαγὼν πάντας τοὺς εἰς σὲ καταφεύγοντας παρεσχεύασας ὁδόν, καὶ ἐπὶ τῶν ἰχνῶν σου πάντες ὥδευσαν ovo ἐλυτρώσω" καὶ εἰσαγαγὼν eg τὴν ἑαυτοῦ ποίμνην τοῖς σοῖς ἐγκατέμειξας προβάτοις" υἱὸς σπλάγχνων, ὁ χατὼ φιλανϑρωπίαν ἀποσταλεὶς ἡμῖν υἱὸς ἀπὸ τῆς ἄνω πατρίδος τῆς τελείας" ὁ χύριος ἁπάντων κτημάτων" ὁ δου- λεύων αὐτοῦ τοῖς δούλοις ἵνα ζήσωσιν" ὁ πληρώσας τὴν κτίσιν τοῦ ἑαυτοῦ πλούτου" ὁ πένης ὁ ἐνδεηϑ εὶς καὶ πεινώσας ἡμέρας τεσσαράχοντα" ὁ κορεννύων ψυχὰς διψώσας τῶν ἑαυτοῦ ἀγαϑῶν" σὺ ἔσο μετὰ ()ὐαζάνου υἱοῦ Μισδαίου καὶ Τερτίας καὶ Μνησάρας, καὶ συνάγαγε αὐτὼς εὶς τὴν σὴν μώνδραν, καὶ ἐγκαταμείγνυε αὐτοὺς τῷ σῷ ἀριϑμῷ. ἔσο αὐτῶν ὁδηγὸς πρίων" w ἐν χώρᾳ πλάνης" ἔσο αὐτῶν ἰατρὸς ἐν γώρᾳ νοσήματος" ἔσο ups, [τ αὐτῶν ἀνάπαυσις ἐν χώρᾳ xcuvovrov: ἁγίασον αὐτοὺς ἐν lip, ἐπα μιᾶς χώρας" ἔσο ἰατρὸς αὐτῶν σωμάτων καὶ ψυχῶν" ποίησον hi; αὐτοὺς ναοὺς ἁγίους σου, καὶ οἰκείτω ἐν αὐτοῖς τὸ ἅγιόν hg,; σου πνεῦμα. zu d

Kai tote ho Ioudas ērxato euchesϑai kai legein 81B houtōs" | O hetairos kai symmachos kai tōn asϑenōn elpis kai pepoiϑēsis tōn metriōn" kataphygē kai katagōgion tōn chechmēchotōnʼ phōnē oun exēlthen ex hypnou" ho parēgoros hy en mesǭ katoikōn" katagōgion kai limēn tōn dmontōn ōrchontōn chorōn" ho iatros ho amisϑos" ho hyper pollōn para hōnϑrōpois staurōϑeis: ho katelϑōn eis adou metō pollēs dynameōs" hou tēn ϑean ovx ēnenchan hoi tou ϑanatou archontes" kai anēlϑes uere pollēs doxēs, kai synagagōn pantas tous eis se katapheugontas parescheuasas hodon, kai epi tōn ichnōn sou pantes hōdeusan ovo elytrōsō" kai eisagagōn eg tēn heautou poimnēn tois sois enkatemeixas probatois" huios splanchnōn, ho chatō philanϑrōpian apostaleis hēmin huios apo tēs anō patridos tēs teleias" ho chyrios hapantōn ktēmatōn" ho dou- leuōn autou tois doulois hina zēsōsin" ho plērōsas tēn ktisin tou heautou ploutou" ho penēs ho endeēϑ eis kai peinōsas hēmeras tessarachonta" ho korennyōn psychas dipsōsas tōn heautou agaϑōn" sy eso meta ()yazanou huiou Misdaiou kai Tertias kai Mnēsaras, kai synagage autōs eis tēn sēn mōndran, kai enkatameignye autous tǭ sǭ ariϑmǭ. eso autōn hodēgos priōn" w en chōrą planēs" eso autōn iatros en gōrą nosēmatos" eso ups, [t autōn anapausis en chōrą xcuvovrov: hagiason autous en lip, epa mias chōras" eso iatros autōn sōmatōn kai psychōn" poiēson hi? autous naous hagious sou, kai oikeitō en autois to hagion hg,? sou pneuma. zu d

Then Judas began to pray and to say thus: "Companion and ally, hope of the weak and confidence of the humble, refuge and lodging of the weary; voice that came forth from the height; comforter who dwells in the midst; lodging and harbor of those who pass through the regions of the rulers; physician without fee; crucified among men for the sake of many; who went down to Hades with great power, whose sight the rulers of death could not bear; and you came up with great glory, and gathering all who take refuge in you, you prepared a way, and in your footsteps went all whom you redeemed; and bringing them into your own flock, you mingled them with your sheep. Son of compassion, sent to us in love for mankind from the perfect homeland above; Lord of all possessions; who serve your servants so that they may live; who filled creation with your wealth; the poor one who was in need and hungered forty days; who satisfy thirsty souls with your good things: be with Vazan son of Misdaeus and Tertia and Mnesara, and gather them into your fold, and mingle them with your number. Be their guide in the land of error; be their physician in the land of sickness; be their rest in the land of the weary; sanctify them in an unclean land; be the physician of their bodies and souls; make them your holy temples, and let your Holy Spirit dwell in them."

Matt 4:2 (allusion, medium confidence) · 1 Cor 6:19 (echo, medium confidence) · Mark 10:45 (echo, low confidence)

Notes and citation

Summary: Thomas prays to Christ, crucified, descended to Hades, and risen, to gather Vazan, Tertia, and Mnesara into his flock and make them temples of the Holy Spirit.

"From the height", "who pass through the regions of the rulers", and "unclean land" render phrases garbled in the scan text and are uncertain. Echoes: the descent to Hades (compare chapter 10); Christ's fast (Matt 4:2); temples of the Spirit (1 Cor 6:19).

Topics: Prayer, Christology

Cite (SBL): Acts Thom. 156 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/138/#p-156). (abbreviation not yet checked)

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