Acts of Thomas 40–63
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 40
40Lipsius–Bonnet, 99–291
Ταῦτα εἰπόντος τοῦ ἀποστόλου τὸ παρὸν πᾶν πλῆϑος git Y εἰς αὐτὸν ἀπέβλεπεν προσδοχῶν κατακοῦσαι τί ἀποχρίνεται vy e τῷ πώλῳ. πολλὴν δὲ ὥραν σταϑεὶς ὁ ἀπύστολος ἔχπληκτος "b ὥσπερ γεγονὼς καὶ tig τὸν οὐρανὸν ὠπιδὼν εἶπεν τῷ πώλῳ:: gii δὲ Τίνος & καὶ τίνος ὑπώρχεις, ἔχπληκτα γώρ εἰσι τὰ διὰ TOU ΠΣ Τρ στόματός σου ἐχφανὥἥέντα καὶ παράδοξα ἅτινα ἀπόκρυφα τοῖς πολλοῖς ὑπάρχει. Ὁ δὲ πῶλος ἀποχριϑεὶς εἶπεν" Τῆς γενεᾶς εἰμι ἐκείνης τῆς ἐξυπηρετησαμένης τῷ Βαλαάμ, ἧς καὶ ὁ χύριός σου καὶ διδάσκαλός σου εἰς τὸν καϑήκοντά μοι κατὰ γένος ἐχάϑισεν. καγὼ νῦν ἀπεστάλην σὲ ἀναπαῦσαι χαϑεσϑέντα ἐπάνω μου" καὶ λάβω πίστιν, καὶ προστεϑῆῇ μοι ἡ μερὶς ἐκείνη ἣν νῦν μέλλω κτᾶσϑαι διὰ τῆς σῆς ὑπηρεσίας ἧς ἐξυπηρετησάμην σοι" καὶ ὅταν σοι διακονήσω, ἐξ ἐμοῦ λαμβάνεται. Εἶπεν δὲ αὐτῷ ὁ ἀπόστολος" δυνατός ἐστιν ἐκεῖνος ὁ τὴν δωρεάν σοι ταύτην χαρισάμενος ἵνα ἕως τέλους πληρωϑῆὴ ἐν σοὶ καὶ τοῖς χατὰ γένος σοι διαφέρουσιν" τούτου γὰρ τοῦ μυστηρίου ἐγὼ ἀσϑενὴς καὶ ἄτονος ὑπάρχω. Καὶ οὐχ ἐβούλετο ἐπιχαϑεσϑῆναι αὐτῷ. ὁ δὲ πῶλος ἐδέετο καὶ ἱκέτευεν αὐτὸν ἵνα εὐλογηϑὴ vm αὐτοῦ ἐπορχούμενος αὐτῷ. Τότε ἀνελϑὼν ὁ ἀπόστολος ἐκαϑέσϑη. καὶ εἵποντο σὺν αὐτῷ oi μὲν προάγοντες αὐτὸν oi δὲ ἀκολουϑοῦντες" ἔτρεχον δὲ πάντες βουλόμενοι ἰδεῖν τὸ πέρας καὶ πῶς τὸν πῶλον ἀπολύει. |
Tauta eipontos tou apostolou to paron pan plēϑos git Y eis auton apeblepen prosdochōn katakousai ti apochrinetai vy e tǭ pōlǭ. pollēn de hōran staϑeis ho apystolos echplēktos "b hōsper gegonōs kai tig ton ouranon ōpidōn eipen tǭ pōlǭ:: gii de Tinos & kai tinos hypōrcheis, echplēkta gōr eisi ta dia TOU PS Tr stomatos sou echphanōēenta kai paradoxa hatina apokrypha tois pollois hyparchei. Ho de pōlos apochriϑeis eipen" Tēs geneas eimi ekeinēs tēs exypēretēsamenēs tǭ Balaam, hēs kai ho chyrios sou kai didaskalos sou eis ton kaϑēkonta moi kata genos echaϑisen. kagō nyn apestalēn se anapausai chaϑesϑenta epanō mou" kai labō pistin, kai prosteϑēę̄ moi hē meris ekeinē hēn nyn mellō ktasϑai dia tēs sēs hypēresias hēs exypēretēsamēn soi" kai hotan soi diakonēsō, ex emou lambanetai. Eipen de autǭ ho apostolos" dynatos estin ekeinos ho tēn dōrean soi tautēn charisamenos hina heōs telous plērōϑēē en soi kai tois chata genos soi diapherousin" toutou gar tou mystēriou egō asϑenēs kai atonos hyparchō. Kai ouch ebouleto epichaϑesϑēnai autǭ. ho de pōlos edeeto kai hiketeuen auton hina eulogēϑē vm autou eporchoumenos autǭ. Tote anelϑōn ho apostolos ekaϑesϑē. kai heiponto syn autǭ oi men proagontes auton oi de akolouϑountes" etrechon de pantes boulomenoi idein to peras kai pōs ton pōlon apolyei. |
When the apostle had said this, the whole multitude present looked at him, waiting to hear what he would answer the colt. The apostle stood a long while as though astonished, and looking up to heaven he said to the colt, "Whose are you, and to whom do you belong? For astonishing are the things uttered by your mouth, and marvelous, things that are hidden from the many." The colt answered and said, "I am of that race which served Balaam, and on one of my kind, who belonged to me by descent, your Lord and teacher also sat. And I have now been sent to give you rest by your sitting on me, so that I may receive faith and that portion may be added to me which I am now about to gain through this service which I render you; and when I have served you, it is taken from me." The apostle said to him, "He who granted you this gift is able to fulfil it to the end in you and in those who belong to you by race; for of this mystery I am weak and feeble." And he did not want to sit on it. But the colt begged and entreated him to be blessed by him by carrying him. Then the apostle mounted and sat; and they went with him, some going before him and some following; and all ran, wanting to see the end, and how he would dismiss the colt.
Num 22:28 (allusion, high confidence) · Matt 21:7 (allusion, high confidence)
Notes and citation
Summary: The colt says it is of the race of Balaam's ass and of the colt the Lord rode; Thomas at last rides it toward the city.
- Re-read against the Greek (not in ANF). Balaam's ass: Num 22:21–30; the Lord's riding on a colt: Matt 21:2–7. The last clause of the colt's speech ("it is taken from me") is uncertain as printed.
Cite (SBL): Acts Thom. 40 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-40). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-40) · 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 41
41Lipsius–Bonnet, 99–291
Ὅτε δὲ ἡλϑεν ἐγγὺς τῶν πυλῶν τῆς πόλεως, χατῆλϑεν ἀπ᾿ αὐτοῦ λέγων: Ἤπελϑε καὶ διαφυλάχϑητι ὅπου ἧς. Εὐϑέως δὲ ὁ πῶλος πεσὼν εἰς τὸ ἔδαφος παρὼ τοὺς πόδας τοῦ ἀποστόλου ἀπέϑανεν. πάντες δὲ οἱ παρόντες ἠϑύμησαν λέγοντες τῷ ἀποστόλῳ Ζωοποίησον αὐτὸν καὶ ἀνέγειρον. Ὃ δὲ ἀποχριϑεὶς εἶπεν αὐτοῖς" Lyco μὲν ἠδυνώμην ἐγεῖραι αὐτὸν διὼ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ" ἀλλὰ πάντως τοῦτο συμφέρει" ὁ γὰρ αὐτῷ δοὺς λόγον ἵνα λαλήση ἠδύνατο αὐτὸν ποιῆσαι μηδὲ ἀποϑανεῖν" οὐχ ἐγείρω δὲ αὐτὸν οὐχ ὡς μὴ δυνάμενος, ἀλλ ὅτι τοῦτό ἐστιν τὸ συμβαλλόμενον αὐτῷ καὶ συιιφέρον. Τοῖς δὲ παροῦσιν παρεκελεύσατο ὀρύξαι σχώμιια καὶ ἡ ἄνναι αὐτοῦ τὸ cO" καὶ ἐποίησαν ὡς ἐκέλευσεν. Πρᾶξις € πεοὶ τοῦ δαίμονος τοῦ ἐνοικήσαντος εἰς τὴν γυναῖκα. ΕἸσῆλθϑεν δὲ ὃ ἀπύστολος εἰς τὴν πόλιν τοῦ παντὸς ὄχλου ἀκολουϑοῦντος αὐτῷ" ἐσχέπτετο δὲ ἀπελϑεῖν πρὸς τοὺς γονεῖς τοῦ νεωτέρου ὃν ἐζωοποίησεν ϑανόντα ὑπὸ τοῦ δράχοντος" πώνυ ydo ἐδέοντο αὐτοῦ παραγενέσϑαι πρὸς αὐτοὺς καὶ εἰσελϑεῖν εἰς τὸν οἶκον αὐτῶν. γυνὴ δέ τις πώνυ ὡραία αἰφνιδίως φωνὴν dqixs μεγίστην λέγουσα" Απόστολε τοῦ νέου ϑεοῦ ὁ ἐλϑὼν εἰς τὴν ᾿Ινδίαν, καὶ δοῦλε τοῦ ἁγίου ἐκείνου καὶ μόνου ἀγαϑοῦ ϑεοῦ" διὰ σοῦ γὰρ οὗτος κηρύσσεται ὁ σωτὴρ τῶν ψυχῶν τῶν πρὸς αὐτὸν ἐρχομένων, καὶ διὰ σοῦ ἰατρεύεται τὰ σώματα τῶν ὑπὸ τοῦ ἐχϑροῦ χολαζομένων, καὶ σὺ εἶ γεγονὼς πρόφασις τῆς ζωῆς πώντων τῶν ἐπ᾿ αὐτὸν ἐπιστρεφόντων" χέλευσόν μὲ Gy vei ἕμπροσϑέν cov ἵνα σοι ἀφηγήσωμαι τὰ συμβάντα μοι καὶ τάχα ἐκ σοῦ γένηταί μοι ἐλπίς, καὶ οἶτοι δὲ οἱ παρεστῶτες σοι εὐέλπιδες γένωνται μᾶλλον εἰς τὸν ϑεὸν ὃν χηρύσσεις. οὐ "ni ü μικρῶς γὰρ βασανίζομαι ὑπὸ τοῦ ἐναντίου ἤδη χρόνου πεντα- ass h ovy iv τῇ νυχτὶ ἐκείνῃ ἐχοινώνησέν uo: τῇ ῥυπαρᾷ μεέξει αὐτοῦ. ἔβλεπον δὲ αὐτὸν καὶ ἡμέρας οὔσης, καὶ ἔφευγον ἀπ᾿ αὐτοῦ" ἐν δὲ τῇ συγγενίδι αὐτοῦ νυχτὶ ἐρχόμενος πᾶρε. χρᾶτὸ μοι. καὶ νῦν ὡς ὁρᾷς μὲ πέντε ἔτη ἔχω vm αὐτοῦ ἐνοχλουμένη, καὶ οὐκ ἀπέστη ἀπ᾽ ἐμοῦ. ἀλλ ἐγὼ οἶδα καὶ ὅ πέπεισμαι ὅτι καὶ δαίμονες καὶ πνεύματα καὶ ἀλάστορες ὑποτάσσονταί σοι καὶ σύντρομοι γίνονται (X0 τῆς εὐχῆς σου" εὖξαι οὖν ὑπὲρ ἐμοῦ καὶ dntAacov «m ἐμοῦ τὸν διενοχλοῦντά μοι δαίμονα, γένωμαι κἀγὼ ἐλευϑέρα, xat συναϑροισϑῶ εἰς τὴν ἀρχαιόγονόν μου φύσιν, καὶ δέξωμαι τὸ χώρεσμα τὸ τοῖς Τὰ συγγενεῦσί μου δεδωρημένον. Εἶπεν δὲ ὁ ἀπόστολος" πονηρία ἀκατάσχετος" ὦ ἀναίδεια τοῦ ἐχϑροῦ" ὦ ὁ βάσχανος ὁ μηδέποτε ἠρεμῶν" d ὁ δυσειδὴς | ὁ τοὺς εὐειδεῖς ὑποτάσσων" ὦ ὁ πολύμορφος" 3B ὡς ἂν βουληϑῆ φαίνεται, ἡ δὲ τούτου οὐσία μεταβληϑῆναι οὐ δύναται" ὦ ἀπὸ τοῦ δολίου καὶ ἀπίστου" ὦ τὸ δένδρον τὸ πικρόν, οὗ οἱ χαρποὶ αὐτοῦ ἐοίχασιν: ὦ ἀπὸ τοῦ διαβόλου τοῦ ὑπερμαχοῦντος τῶν ἀλλοτρίων" ὦ ἀπὸ τῆς πλάνης τῆς χρωμένης τῇ ἀναιδείᾳ" ὦ ἀπὸ τῆς πονηρίας τῆς ἑρπούσης ὡς ὄφις xu) τούτου συγγενοῦς αὐτοῦ ὑπάρχοντος. Καὶ ταῦτα εἰπόντος τοῦ ἀποστόλου ἐλϑὼν ὁ δυσμενὴς ET ἔστη ἔμπροσϑεν αὐτοῦ, μηδενὸς δρῶντος αὐτὸν εἰ μὴ τῆς ἢ qun γυναικὸς καὶ τοῦ ἀποστόλου, καὶ φωνῇ μεγίστῃ χρησάμενος cmn ἐν 4D εἶπεν πάντων ἀχουόντων" Τί ἡμῖν καὶ σοὶ ἀπόστολε sig dy δ τοῦ ὑψίστου; τί ἡμῖν καὶ co) δοῦλε ᾿Ιησοῦ Χριστοῦ; τί ἡμῖν ἄμμι ες Th καὶ σοὶ σύμβουλε τοῦ ἁγίου υἱοῦ τοῦ ϑεοῦ; διὰ τί βούλει à iniri ἡμᾶς ἀπολέσαι TOU καιροῦ ἡμῶν μηδέπω ἐνεστῶτος; τίνος ἕνεχα là πέρας βούλει λαβεῖν ἡμῶν τὴν ἐξουσίαν; ἕως γὰρ τῆς νῦν ὥρας ΣΤ εἴχομεν ἐλπίδα καὶ καιρὸν περιλειπόμενον. τί ἡμῖν καὶ Gol; fe ep ( σὺ ἔχεις ἐξουσίαν ἐν τοῖς σοῖς, καὶ mutig ἐν τοῖς ἡμετέροις. Ht nüg a τίνος ἕνεκα βούλει τυραννέδι καϑʼ ἡμῶν χρήσασϑαι, καὶ μά- Ἰχηρῃΐγα λιστα αὐτὸς ἄλλους διδάσκων μὴ vocac: τυραννίδι; τίνος Mor q ἕνεχα σὺ τῶν ἀλλοτρίων δέει ὡς τοῖς ἰδίοις μὴ ἀρκούμενος; atii χε τίνος ἕνεχα ἐξοιμοιοῦσαι τῷ υἱῷ τοῦ ϑεοῦ τῷ ἀδικήσαντι ἡμᾶς; "tint y, ἔοικας γὰρ αὐτῷ nevv ὡς ἐξ αὐτοῦ ἀποχυηϑείς. ἐνομίσαμεν fh, μόν γὰὼρ κὠχεῖνον ὑπὸ ζυγὸν ποιῆσαι ὡς καὶ τοὺς λοιπούς" ὃ δὲ wj iy στραφεὶς ἔσχεν ἡμᾶς ὑποχειρέους. οὐ γὰρ ἤδειμεν αὐτόνʼ ET i; ἠπάτησεν δὲ ἡμᾶς τῇ μορφῆ αὐτοῦ τῇ δυσειδεστώτῃ καὶ τῇ νὰ dir, πενίᾳ. αὐτοῦ καὶ τῇ ἐνδείᾳ: ϑεασώμενοι y&p αὐτὸν τοιοῦτον "i, à " ἐνομίσαμεν αὐτὸν σαρκοφόρον ἄνδρα εἶναι, μὴ εἰδότες ὅτι "ns αὐτὸς ἐστιν ὁ ζωοποιῶν τοὺς ἀνϑρώπους. ἔδωκεν δὲ ἡμῖν ἐξουσίαν ἐν τοῖς ἡμετέροις, καὶ ἐν Q ἐσμεν χρόνῳ τὼ ἡμέτερα à frm is w μὴ ἐᾶσαι ἀλλ ἐν αὐτοῖς ἀναστρέφεσθαι" σὺ δὲ βούλει ὑπὲρ NIE τὸ δέον καὶ τὸ δεδομένον σοι χτήσασϑαι καὶ ἡμᾶς xaru- LT πονῆσαι. am Καὶ ταῦτα εἰπὼν ὁ δαίμων ἔκλαιεν λέγων" "Aqinui m kk Ὁ σε τὴν χαλλίστην μου σύζυγον, ἣν πρώην πολλῷ χρόνῳ εὗρον καὶ ἀνεπάην" καταλιμπάνω σε τὴν βεβαίαν μου ἀδελφὴν τὴν ἀγαπητὴν ἐν ἡ ηὐδόχησα. τί | ποιήσω οὐχ οἶδα, ἢ rive ἐπιχαλέσομαι ἵνα μοι ἐπακούσας ἐπαμύνη. οἷδα τί ποιήσω" ἀπελεύσομαι εἴς τινας τόπους ἔνϑα ἡ φημὴ τοῦ ἀνδρὸς τούτου D οὐχ ἠχούσϑη, καὶ τώχωα σὲ τὴν ἐμὴν ἀγαπητὴν ὠντονομώσω. Καὶ ἐπάρας αὐτοῦ τὴν φωνὴν εἶπεν" Μένε ἐν εἰρήνη, τὸ καταφύγιον λαβοῦσα εἰς τὸν μείζονώ μου" ἐγὼ δὲ ἀπελεύσομαι καὶ ζητήσω σου ὁμοίαν, καὶ ἐὰν μὴ εὕρω, πάλιν ἐπὶ σὲ ἐπιστρέφω" οἶδα γὰρ ὅτι τούτου τοῦ ὠνδρὸς ἔγγιστα ὑπάρχουσα εἰς αὐτὸν τὸ καταφύγιον ἔχεις, αὐτοῦ δὲ ἀποστώντος ἔσῃ ὑποία καὶ ἧς πρὸ τοῦ αὐτὸν ἐπιφανῆναι, καὶ αὐτὸν μὲν ἐπιλήσῃ, ἐμοὶ δὲ χαιρὸς καὶ παρρησία γενήσεται" νῦν δὲ τὸ ὄνομα τοῦ σὲ ὀυσαμένου φοβοῦμαι. Καὶ ταῦτα εἰπὼν ὁ δαίμων ἀφανὴς ἐγένετο, μόνον δὲ ἀποστάντος αὐτοῦ πῖο καὶ χαπνὸς oq ἐχεῖ" καὶ πώντες οἱ ἐχεῖσε παρεστῶτες ἔχπληκτοι γεγόνασιν. ᾿Ιδὼν δὲ ὁ ἀπόστολος εἶπεν αὐτοῖς" (ὐὐδὲν ξένον οὐδὲ ἀλλότριον ἔδειξεν ὁ δαίμων ἐκεῖνος ἀλλὰ τὴν φύσιν αὐτοῦ, iv ἡ καὶ κατακαυϑησεται" καὶ γὰρ τὸ πῦρ αὐτὸν καταναλώσει, καὶ ὁ τούτου καπνὸς διασχεδασϑήσεται. Καὶ ἤρξατο λέγειν" ᾿Ιησοῦ τὸ μυστήριον τὸ ἀπόκρυφον ὃ ἡμῖν ἀπεκαλύφϑη, cv εἰ ὁ ἐκφάνας ἡμῖν μυστήρια πάμπολλα, ὃ ἀφορίσας μὲ κατ᾽ ἰδίων ἐκ τῶν ἑταίρων μου πάντων, καὶ it loni εἰπὼν μοι τρεῖς λόγους ἐν oig ἐγὼ ἐχπυροῦμαι, καὶ ἄλλοις AN εἰπεῖν αὐτὰ οὐ δύναμαι" Ἰησοῦ ἄνϑρωπε πεφονευμένε νεχρὲ ἐξ" τῶν ἑστώτων καὶ πιστευόντων GOL TOUT(Y' δέονται γάρ τῶν σῶν δωρημάτων τυχεῖν, εὐέλπιδες ὄντες εἰς τὴν σὴν βοήϑειαν, τὸ χαταφίύγιόν σου κατέχοντες ἐν τῇ G5 μεγαλωσύνῃ" τὰς ἀχροάσεις αὐτῶν ὑπέχουσιν ἀχοῦσαι παρ᾽ ἡμῶν τοὺς λόγους τοὺς λαλουμένους αὐτοῖς. ἐλϑέτω ἡ εἰρήνη σου καὶ σχηνω- ὅ σάτω ἐν αὐτοῖς, καὶ ἀνακαινισώτω αὐτοὺς ὠπὸ τῶν προτέρων αὐτῶν πράξεων, καὶ ἀποδύσωνται τὸν παλαιὸν ἄνϑρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδύσωνται τὸν νέον τὸν νῦν ἐξ ἐμοῦ καταγγελλύμενον αὐτοῖς. Καὶ ἐπιϑεὶς αὐτοῖς τὰς χεῖρας εὐλόγησεν αὐτοὺς eg Th εἰπών" Ἔσται ἐφ᾽ ὑμᾶς ἡ χώρις τοῦ κυρίου ἡμιὧν ᾿Ιησοῦ εἰς τοὺς αἰῶνας. Καὶ αὐτοὶ εἶπον: μην. ᾿Εδεήϑη δὲ αὐτοῦ ἡ γυνὴ λέγουσα";AmógroÀs τοῦ ὑψίστου δός μοι τὴν σφραγῖδα, ἵνα μὴ ὑποστρέψη εἰς ἐμὲ πάλιν ὁ ἐχϑρὸς ἐχεῖνος. Τότε ἐποίησεν αὐτὴν ἐγγὺς αὐτοῦ γενέσϑαι, καὶ ἐπιϑεὶς im αὐτῇ τὰς χεῖρας αὐτοῦ ἐσφράγισεν αὐτὴν εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. πολλοὶ δὲ καὶ ἄλλοι ἐσφραγίσϑησῶν μετ᾿ αὐτῆς. ἐχέλευσεν δὲ ὁ ἀπόστολος τῷ διακόνῳ αὐτοῦ παραϑεῖναι τράπεζαν" παρέϑηχαν δὲ συμψέλλιον ὃ εὗρον ἐχεῖ, T xui ἁπλώσας σινδόνα àm αὐτὸ ἐπέϑηκεν ἄρτον τῆς εὐλογίας. TE καὶ παραστὼς ὁ ἀπόστολος εἶπεν" "Djoov ὁ καταξιώσας ἡμᾶς ia; ust αὐτὴν ἔδωχεν καὶ τοῖς ἄλλοις πᾶσιν τοῖς τὴν σφραγῖδα δεξαμένοις. Πρᾶξις ς΄ περὶ τοῦ νεωανίσχου τοῦ φονεύσαντος τὴν χόρην. Ἦν δέ τις νεανίσκος διαπραξώμενος πρᾶγιια ἀϑέμιτον, προσελϑὼν δὲ ἔλαβεν τῆς εὐχαριστίας τῷ ἰδέῳ στόματι, αἱ δὲ δύο χεῖρες αὐτοῖ ἐξηράνϑησαν, ὡς μὴ δύνασϑαι μηκέτι προσαγαγεῖν τῷ ἰδίῳ στόϊιατι. οἱ δὲ παρόντες ἰδόντες αὐτὸν ἀνήγγειλαν τῷ ἀποστόλῳ TO συμβών: χαλέσας δὲ ὁ ἀπόστολος εἶπεν αὐτῷ" -«ΤΠέξον μοι τέχνον zai μὴ αἰδεσϑῆς, tí ὃ διεπρώξω καὶ ws ἡλίδες" ἡ γὰρ εὐχαριστία TOU χυυίου jLty&&v σε. τοῦτο γὰρ τὸ χάρισμα εἰς πολλοὺς διερχόμενον μάλιστα μὲν τοὺς διὰ πίστεως καὶ ἀγάπης ποοσιόντας ἰᾶται, σὲ δὲ ἀπεξήρανεν, καὶ τὸ γενόμενον ov χωοὶς ἐνεργείας τινὸς γέγονεν. Ὁ δὲ νέος ἐλεγχϑεὶς ὑπὸ τῆς εὐχαρι στίας τοῦ κυρίου προσελϑὼν προσέπεσεν τοῖς ποσὶν τοῦ ἀποστόλου καὶ ἐδέετο λέγων. Κακὸν πρᾶγμα πέπραχταί μοι" ἐνόμιζον γώρ τι χαλὸν διαπράττεσδ αι. γυναικός τινος ἤρων οἰκούσης ἔξω τῆς πόλεως ἐν πανδοχείῳ, καὶ αὐτῇ Ó ἐμὲ ἐκίλει. ἀκούσας δὲ ἐγὼ παρὰ coU καὶ πιστεύσας ὅτι ϑεὸν ζῶντα καταγγέλλεις προσῆλϑον καὶ τὴν σφραγῖδα ἐδεξάμην παρὰ σοῦ σὺν τοῖς ἄλλοις" ἔλεγες δέ" Ὃς ἐὼν χοινωνήση τῇ μιαρᾷ μείέξει, μάλιστα καὶ ἐν μοιχείᾳ, οὗτος οὐχ ἕξει ζωὴν παρὰ τῷ ϑεῷ ᾧ χηρύσσω. "Ent οὖν πάνυ αὐτὴν ἠγάώπουν, ἐδεόμην αὐτῆς καὶ ἔπειϑον ἵνα σύνοικὸς μοι γένηται ἐν ἁγνείᾳ καὶ πολιτείᾳ καϑαρῷ, ἣν σὺ αὐτὸς διδάσκεις" ἣ δὲ οὐκ ἐβούλετο. μὴ βουλομένης οὖν αὐτῆς λαβὼν ξίφος ἐϑανώτωσα αὐτήν" οὐ γὰρ ἠδυνάμην αὐτὴν ὁρᾶν μετ᾽ ἄλλου μοιχευομένην. Ταῦτα ὁ ἀπόστολος ἀκούσας εἶπεν" Ὦ μανιώδης μεῖξις, πῶς εἰς ἀναισχυντίας χωρεῖς; ὦ ἐπιϑυμέα ἀχατάσχετε, πῶς τοῦτον ἐχίνησας ταῦτα ποιῆσαι; ὦ ἔργον ὄφεως, πῶς ἐν τοῖς σοῖς ὀργίζῃ; Εχέλευσεν δὲ ὁ ἀπόστολος ὕδωρ αὐτῷ moo σενεχϑῆναι ἐν Asxüvy. τοῦ δὲ ὕδατος προσενεχϑέντος εἶπεν" Ἔλθετε τὰ ὕδατα ἀπὸ τῶν ὑδάτων τῶν ζώντων, τὼ ὄντα ἀπὸ τῶν ὄντων καὶ ἀποσταλέντα ἡμῖν" ἡἡὶ ἀνάπαυσις ἡ ἀπὸ τῆς ἀναπαύσεως ἀποσταλεῖσα ἡμῖν, ἡ δύναμις τῆς σωτηρίας ἡ ἀπὸ τῆς δυνάμεως ἐκείνης ἐρχομένη τῆς τὰ πάντα νικώσης x«i ὑποτασσούσης τῷ ἰδίῳ ϑελήματι, ἐλϑὲ καὶ σχήνωσον ἐν τοῖς ὕδασι τούτοις, ἵνα τὸ γώρισμα τοῦ ἁγίου πνεύματος τελείως ἐν αὐτοῖς τελειωϑῆ. Καὶ εἶπεν τῷ νεωτέρῳ" Ἄπελϑε, γίιναι σου τὰς χεῖρας ἐν τοῖς ὕδασι τούτοις. Καὶ νιψαμένου αὐτοῦ χατεστάϑησαν, καὶ εἶπεν αὐτῷ ὁ ἀπόστολος" [{Πιστεύεις εἰς τὸν xvgiov ἡμῶν Ἰησοῦν Χριστόν, ὅτι πώντα δύναται ποῆσαι; Ὃ δὲ εἶπεν: El καὶ ἐλάχιστος τυγχάνω, πιστεύω. ἀλλὰ τοῦτο διεπραξώμην οἰόμενός τι καλὸν ποιεῖν" ἐδεόμην γὼρ αὐτῆς, ὥσπερ καὶ εἶπόν σοι, ἢ δὲ οὐχ ἠβουλήϑη πεισϑῆναί uo. ἵνα ἑαυτὴν φυλάξῃ ἁγνὴν. Εἶπεν δὲ αὐτῷ ὁ ὠπόστολος" Δεῦρο ἀπέλίλωμεν εἰς τὸ πανδοχεῖον ὅπου τοῦτο τὸ ἔργον διεπρώξω, καὶ ἔδωμεν τὸ γεγονός. ΠΙροηγεῖτο δὲ ὁ νεώτερος τοῦ ὠποστύλου εἰς τὴν ὁδόν" γενόμενοι δὲ ἐν τῷ πανδοχείῳ εὗρον αὐτὴν χειμένην. ἰδὼν δὲ αὐτὴν ὁ ἀπόστολος ἠϑύμησεν" χύρη γὰρ ἣν εὔμορφος. καὶ ἐκέλευσεν αὐτὴν ἐνεχϑῆναι ἐν τῷ μέσῳ τοῦ ξενοδοχείου. ἐπιϑέντες δὲ αὐτὴν εἰς χράββατον ἐξήνεγχαν καὶ ἔϑηχαν εἰς τὸ μέσον τῆς αὐλῆς τοῦ πανδοχείου. ἐπέϑηχεν δὲ αὐτὴ τὴν χεῖρα αὐτοῦ ὁ ὠπόστολος καὶ ἤρξατο λέγειν" Ἰησοῦ, ὃς πάν- l5 τοτὲ φαίνῃ ἡμῖν, τοῦτο γὰρ βούλει, ἡμᾶς πάντοτε σὲ ἐπιζητεῖν, καὶ αὐτὸς ἡμῖν ἔδωχας ταύτην τὴν ἐξουσίαν toU αἰτεῖσϑαι καὶ λαμβάνειν, καὶ οὐ μόνον τοῦτο ἐπέτρειμας, ἀλλὰ καὶ τὸ εὔξασϑαι ἡμᾶς ἐδίδαξας" ὁ οὐχ ὁρώμενος παρὰ τοῖς σωματιχοῖς ὀρϑαλμοῖς, τοῖς δὲ τῆς ψυχῆς ἡμῶν οὐδ᾽ ὅλως ἀπο- χρυπτύμενος, καὶ τῇ μὲν ἰδέᾳ ἀπόχρυφος, τοῖς δὲ ἔργοις φανερούμενος ἡμῖν" xui ταῖς μὲν -πράξεσί cov ταῖς πολλαῖς xaO Oc χωροῦμεν ἐπεγνωχαμέν σε, αὐτὸς δὲ ἀμέτρως δέδωκας ἡμῖν τὰ δόματά gov εἰπών" Αἰτεῖτε καὶ δοϑήσεται ὑμῖν, ζητεῖτε καὶ εὑρήσετε, χρούετε καὶ ἀνοιγήσεται ὑμῖν: Δεόμεϑα οὖν ὅ ὑποψίαν ἔχοντες τῶν ἁμαρτημάτων ἡμῶν" αἰτοῦμεν δὲ σε οὐ πλοῦτον, οὐ χρυσόν, οὐχ ἄργυρον, οὐ χτῆσιν, οὐχ ἄλλο τι τῶν ἀπὸ τῆς γῆς γινομένων καὶ πάλιν εἰς τὴν γὴν χωρούντων, ἀλλὰ τοῦτο δεόμεϑά σου καὶ παραχαλοῦμεν, ἵνα ἐν τῷ ὀνόματί σου τῷ ἁγίῳ ἐγείρης ταύτην τὴν κειμένην ἐν τῇ σὴ δυνώμει εἰς δόξαν καὶ πίστιν τῶν παρεστώτων. Καὶ εἶπεν τῷ νεωτέρῳ σφραχίσας αὐτόν" Antide καὶ λαβόμενος τῆς χειρὸς αὐτῆς εἰπὲ αὐτῇ" ᾿Εγὼ διὼ τῶν ἐμῶν χειρῶν σιδήρῳ cs ἐφόνευσα, καὶ ἐν ταῖς ἐμαῖς χερσὶν ἐπὶ τῇ πίστει ᾿Πησοῦ ἐγείρω σε. ]Π]ροσελϑὼν οὖν ὁ νέος πα15 ρέστη αὐτῇ λέγων" ᾿Επίστευσα ἐπὶ σὲ | Χριστὲ Ἰησοῦ. Καὶ ἀπιδὼν εἰς Ἰούδαν Θωμᾶν τὸν ἀπόστολον εἶπεν αὐτῷ" πευξαί μοι ἵνα ὁ κύριός μου εἰς τὴν βοηϑειών μου ἔλϑη, ὃν xc ine καλοῦμαι. Καὶ ἐπιϑεὶς τὴν χεῖρα αὐτοῦ τῇ αὐτῆς χειρὶ εἶπεν" EÀlÓi χύριε Ἰησοῦ Χριστέ" ταύτῃ uiv παρώσχου τὴν ζωήν, ἐμοὶ δὲ τῆς πίστεώς σου τὸν ἀρραβῶνα. Καὶ εὐϑέως ἑλκύσῶντος αὐτοῦ τὴν χεῖρα αὐτῆς ἀναπηδησασα ἐχαϑέσίλη. ὠποβλέπουσα εἰς τὸν πολὺν ὄχλον τὸν παρεστῶτα" εἶδεν δὲ καὶ τὸν ἀπόστολον ἄντικρυς αὐτῆς ἑστῶτα, καὶ καταλιποῦσα τὸν χράββατον ἐκπηδήσασα πρὸς τοῖς ποσὶν αὐτοῦ ἔπεσεν καὶ τῶν ἐνδυμάτων αὐτοῦ ἥπτετο λέγουσα Δέομαί σου κύριέ μου, ποῦ ἐστιν ἐχεῖνος ὁ ἄλλος ὁ συνών σοι, ὃς OUX ἐγχατέλεπέν μὲ παραμεῖναι εἰς ἐκεῖνον τὸν χῶρον τὸν δεινὸν καὶ χαλεπόν, ἀλλὰ σοί μὲ παρέδωχεν εἰπών" Σὺ ταύτην παράλαβε ἵνα τε- τὸ λειωϑῆ καὶ μετὰ ταῦτα εἰς τὸν αὐτῆς χῶρον συναχϑῆ; δῦ Ὁ δὲ ἀπόστολός φησιν πρὸς αὐτήν" Ἐξήγησαι ἡμῖν ποῦ παρεγένου. Ἢ δὲ ἀπεχρίνατο" Σὺ ὁ σὺν duoi ὧν, ᾧ καὶ παρεδόϑην, βούλει ὠκοῦσαι; Καὶ ἤρξατο λέγειν" Ἃνϑρωπός τις παρέλαβὲέν μὲ ὠπεχϑὴς τῇ ἰδέᾳ, μέλας ὅλος, ἡ δὲ τούτου ἐσθὴς πώνυ ῥερυπωμένη" ἀπήγαγεν ÓÉ μὲ eig τινὰ τύπον ἐν ᾧ πολλὰ χάσιατα ὑπῆρχεν, καὶ πολλὴ δυσωδία καὶ ἀποφορὰ ἐχϑίστη ἐκεῖϑεν ὠπεδίδετο, ἐποίει δέ μὲ εἰς ἕκαστον χάσμα παρακύνψαι, καὶ εἶδον ἐν τιῦ χάσιιατι πῦρ φλεγόμενον, καὶ τροχοὶ πυρὸς ἐχεῖσε ἔτρεχον, wvyci δὲ ἐνεχρέμαντο ἐν τοῖς τροχοῖς ἐχείνοις, ἀλλήλαις προσυηγνύμεναι" Qon δὲ καὶ ὀλολυγμὸς πλεῖστος ὑπῆρχεν ἐχεῖ, οὐδεὶς δὲ ἦν ὁ λυτρούμενος. ἔλεγεν ÓÉ μοι ὁ ἀνὴρ ἐκεῖνος" irai αἱ ψυχαὶ ὀμόςφυλοί σού εἰσιν, καὶ ἐν ἡμέραις ἀριϑμοῦ napsóóO noav εἰς κόλασιν καὶ * παραέψα ἔχτοιψψιν, καὶ τότε ἄλλαι εἰσάγονται ἀντ᾽ αὐτῶν, ὁμοίως δὲ Ἐν appa πάλιν καὶ αὐταὶ ἐν ἄλλῳ" αὗταί εἰσιν αἱ μεταλλάξασαι ἀνδρὸς Mitutgu, x«i γυναικὺς τὴν συνουσίαν. Καὶ χατοπτεύσασα εἶδον βρέφη T3RRGU, T, ἐπ᾽ ἄλληλα σεσωρευμένα καὶ παλαίοντα ἀλλήλοις | ἐπικείμενα, aim δὲ), ὃ δὲ ἀποχριϑεὶς timév μοιʼ Ταῦτά ἔστιν τὰ τούτων βρέφη, ' gorii] x«i διὰ τοῦτο ἐνθάδε ἐτέϑισαν εἰς μαρτύριον αὐτῶν. E pe T ᾿4πηγαγεν δέ us tio ἄλλο χάσμα, καὶ παραχύψασα moa, Th εἶδον βόρβορον καὶ σκώληκας ὠναβρύοντας, καὶ ψυχὰς ixtü VINO, χι χυλιομένας, καὶ βρυγμὸν μέγαν ἐκεῖϑεν ἐξ αὐτῶν ἀκουύμενον. ^ t tojro καὶ εἶπεν πρός μὲ ὁ ἄνϑρωπος ἐχεῖνος" ra αἱ ψυχαὶ γυναι- ὡς αὐγῇ, χῶν εἰσιν αἱ καταλείψνασαι τοὺς ἄνδρας αὐτῶν καὶ εἰς ἄλλους y m I μοιχεύσασαι καὶ εἰς ταύτην τὴν βάσανον ἐνεχϑεῖσαι. Aio irang, Es μοι χώσμα ἔδειξεν, sig ὃ παραχύψασα εἶδον ψυχὰς τὰς μὲν χγῃν χρεμαμένας διὰ τῆς γλώττης, τὰς δὲ διὰ τῶν πλοχάμων, τὰς DM TM δὲ διὰ τῶν χειρῶν, τὰς δὲ διὰ τῶν ποδῶν κατὰ κεφαλῆς, xa tür Ty, χαπνὸν καὶ ϑεῖον χαπνιζομένας" περὶ ὧν ἀπεχρίνατό μοι o ὠνὴρ ἐχεῖνος ὁ σὺν ἐμοὶ ὦν" Αἱ μὲν ινυχαὶ αὗται αἱ χρεμα- o, i xui yvuvoxéquAo: àv τῷ χόσμῳ περιάγουσαι" αἱ δὲ δια τῶν χειρῶν χρεμασϑεῖσαι αὑταί εἰσιν αἱ τὰ ἀλλότρια ἀφελόμεναι καὶ χλέψασαι, καὶ μετρίοις μὴ ἐπιδοῦσαι μηδέποτε μηδέν, μηδὲ ἐπαρχήσασαι τοῖς τεϑλιμμένοις, ἀλλὰ τοῦτο ἐποίουν τὰ πώντα λαμβάνειν ϑέλουσαι, καὶ μηδὲ ὅλως τῆς δίκης καὶ τῆς νομο- ϑεσίας φροντίδα ποιησάμεναι" αἱ δὲ διὰ τῶν ποδῶν διάστροφοι χρεμώμεναι αὑταί εἰσιν αἱ κούφως μὲν καὶ προϑύμως τρέχουσαι ὁδοῖς πονηραῖς καὶ πορείαις ἀτάχτοις, νοσοῦντας μὴ ἐπισχεπτόμεναι καὶ τοὺς ἐξιόντας τοῦ βίου μὴ προχομίζουσαι, καὶ διὰ τοῦτο μέα καὶ ἑχάστη ψυχὴ ἀπολαιιβάνει τὰ πεπρα- γμένα αὐτῇ. Πάλιν ἀπαγαγών μὲ ὑπέδειξέν μοι ἄντρον πώνν ιϑὸ w σχυτεινόν, δυσωδίαν πολλὴν ἀποπνέον, πολλαὶ δὲ ψυχαὶ ἐκεῖθεν παρέκυπτον βουλόμεναι τοῦ ἀέρος τι μεταλαμβάνειν, οἱ δὲ τούτων φύλαχες οὐκ εἴων αὐτὰς παραχύπτειν. ὁ δὲ συνών aig μοι εἶπε: Τοῦτό ἐστιν τὸ δεσμωτήριον τούτων τῶν ψυχῶν ὧν Th εἶδες" àmdv γὰρ πληρώσωσι τὰς κολάσεις αὐτῶν ὧν μία ἑκάστη ἔπραξεν, ὕστερον ἄλλαι αὐτὰς διαδέχονται: εἰσὶν δὲ καί τινὲς τελείως καταναλισκόμεναι, καὶ εἰς ἄλλας κολάσεις παραδίδονται. Ἔλεγον δὲ τῷ ἀνδρὶ τῷ παραλαβόντι με ἐχεῖνοι oi τὰς ψυχὰς φρουροῦντες τὰς οὔσας ἐν τῷ σχοτεινῷ ἄντρῳ" T Δὸς ἡμῖν αὐτήν, ἵνα εἰσαγάγωμεν αὐτὴν πρὸς τὰς ἄλλας, ἕως | ὅτε χαιρὸς ἐφίσταται εἰς κόλασιν αὐτὴν παραδοϑῆναι. 'Ü δὲ ἀπεχρίνατο αὐτοῖς" Οὐ δίδωμε αὐτὴν ὑμῖν, ἐπειδὴ γὰρ qofoiμαι τὸν παραδόντα μοι αὐτήν" οὐ γὰρ ἐκελεύσϑην ἐνθάδε αὐτὴν καταλεῖψψαι" σὺν ἐμοὶ δέ ἀνάγω αὐτήν, ἕως ἂν ἐντολὴν περὲ ταύτης δέξωμαι. Καὶ παραλαβών us ἀνηγαγέν μὲ εἰς ἄλλον χῶρον, ἐν ᾧ ocv ἄνϑρωποι οἱ ἐβασαωνίζοντο πικρῶς. ὁ δὲ σοι ὅμοιος λαβών μέ σοι παρέδωχεν, λέξας σοι ταῦτα" Παράλαβε ταύτην, ἐπειδὴ μία ἐστὶν τῶν ϑρεμμάτων τῶν πλανηϑέντων. Καὶ ληφϑεῖσα ὑπὸ σοῦ νῦν ἔμπροσϑέν σού
Hote de hēlϑen engys tōn pylōn tēs poleōs, chatēlϑen ap᾿ autou legōn: Ēpelϑe kai diaphylachϑēti hopou hēs. Euϑeōs de ho pōlos pesōn eis to edaphos parō tous podas tou apostolou apeϑanen. pantes de hoi parontes ēϑymēsan legontes tǭ apostolǭ Zōopoiēson auton kai anegeiron. Ho de apochriϑeis eipen autois" Lyco men ēdynōmēn egeirai auton diō tou onomatos Iēsou Christou" alla pantōs touto sympherei" ho gar autǭ dous logon hina lalēsē ēdynato auton poiēsai mēde apoϑanein" ouch egeirō de auton ouch hōs mē dynamenos, all hoti touto estin to symballomenon autǭ kai suiipheron. Tois de parousin parekeleusato oryxai schōmiia kai hē annai autou to cO" kai epoiēsan hōs ekeleusen. Praxis € peoi tou daimonos tou enoikēsantos eis tēn gynaika. EIsēlthϑen de ho apystolos eis tēn polin tou pantos ochlou akolouϑountos autǭ" eschepteto de apelϑein pros tous goneis tou neōterou hon ezōopoiēsen ϑanonta hypo tou drachontos" pōny ydo edeonto autou paragenesϑai pros autous kai eiselϑein eis ton oikon autōn. gynē de tis pōny hōraia aiphnidiōs phōnēn dqixs megistēn legousa" Apostole tou neou ϑeou ho elϑōn eis tēn ᾿Indian, kai doule tou hagiou ekeinou kai monou agaϑou ϑeou" dia sou gar houtos kēryssetai ho sōtēr tōn psychōn tōn pros auton erchomenōn, kai dia sou iatreuetai ta sōmata tōn hypo tou echϑrou cholazomenōn, kai sy ei gegonōs prophasis tēs zōēs pōntōn tōn ep᾿ auton epistrephontōn" cheleuson me Gy vei hemprosϑen cov hina soi aphēgēsōmai ta symbanta moi kai tacha ek sou genētai moi elpis, kai oitoi de hoi parestōtes soi euelpides genōntai mallon eis ton ϑeon hon chērysseis. ou "ni u mikrōs gar basanizomai hypo tou enantiou ēdē chronou penta- ass h ovy iv tę̄ nychti ekeinę̄ echoinōnēsen uo: tę̄ rhyparą meexei autou. eblepon de auton kai hēmeras ousēs, kai epheugon ap᾿ autou" en de tę̄ syngenidi autou nychti erchomenos pare. chrato moi. kai nyn hōs horąs me pente etē echō vm autou enochloumenē, kai ouk apestē ap᾽ emou. all egō oida kai ho pepeismai hoti kai daimones kai pneumata kai alastores hypotassontai soi kai syntromoi ginontai (X0 tēs euchēs sou" euxai oun hyper emou kai dntAacov «m emou ton dienochlounta moi daimona, genōmai kagō eleuϑera, xat synaϑroisϑō eis tēn archaiogonon mou physin, kai dexōmai to chōresma to tois Ta syngeneusi mou dedōrēmenon. Eipen de ho apostolos" ponēria akataschetos" ō anaideia tou echϑrou" ō ho baschanos ho mēdepote ēremōn" d ho dyseidēs | ho tous eueideis hypotassōn" ō ho polymorphos" 3B hōs an boulēϑē phainetai, hē de toutou ousia metablēϑēnai ou dynatai" ō apo tou doliou kai apistou" ō to dendron to pikron, hou hoi charpoi autou eoichasin: ō apo tou diabolou tou hypermachountos tōn allotriōn" ō apo tēs planēs tēs chrōmenēs tę̄ anaideią" ō apo tēs ponērias tēs herpousēs hōs ophis xu) toutou syngenous autou hyparchontos. Kai tauta eipontos tou apostolou elϑōn ho dysmenēs ET estē emprosϑen autou, mēdenos drōntos auton ei mē tēs ē qun gynaikos kai tou apostolou, kai phōnę̄ megistę̄ chrēsamenos cmn en 4D eipen pantōn achouontōn" Ti hēmin kai soi apostole sig dy d tou hypsistou? ti hēmin kai co) doule ᾿Iēsou Christou? ti hēmin ammi es Th kai soi symboule tou hagiou huiou tou ϑeou? dia ti boulei a iniri hēmas apolesai TOU kairou hēmōn mēdepō enestōtos? tinos henecha la peras boulei labein hēmōn tēn exousian? heōs gar tēs nyn hōras ST eichomen elpida kai kairon perileipomenon. ti hēmin kai Gol? fe ep ( sy echeis exousian en tois sois, kai mutig en tois hēmeterois. Ht nug a tinos heneka boulei tyrannedi kaϑʼ hēmōn chrēsasϑai, kai ma- Ichērę̄ïga lista autos allous didaskōn mē vocac: tyrannidi? tinos Mor q henecha sy tōn allotriōn deei hōs tois idiois mē arkoumenos? atii che tinos henecha exoimoiousai tǭ huiǭ tou ϑeou tǭ adikēsanti hēmas? "tint y, eoikas gar autǭ nevv hōs ex autou apochyēϑeis. enomisamen fh, mon gaōr kōcheinon hypo zygon poiēsai hōs kai tous loipous" ho de wj iy strapheis eschen hēmas hypocheireous. ou gar ēdeimen autonʼ ET i? ēpatēsen de hēmas tę̄ morphē autou tę̄ dyseidestōtę̄ kai tę̄ na dir, penią. autou kai tę̄ endeią: ϑeasōmenoi y&p auton toiouton "i, a " enomisamen auton sarkophoron andra einai, mē eidotes hoti "ns autos estin ho zōopoiōn tous anϑrōpous. edōken de hēmin exousian en tois hēmeterois, kai en Q esmen chronǭ tō hēmetera a frm is w mē easai all en autois anastrephesthai" sy de boulei hyper NIE to deon kai to dedomenon soi chtēsasϑai kai hēmas xaru- LT ponēsai. am Kai tauta eipōn ho daimōn eklaien legōn" "Aqinui m kk Ho se tēn challistēn mou syzygon, hēn prōēn pollǭ chronǭ heuron kai anepaēn" katalimpanō se tēn bebaian mou adelphēn tēn agapētēn en hē ēudochēsa. ti | poiēsō ouch oida, ē rive epichalesomai hina moi epakousas epamynē. hoida ti poiēsō" apeleusomai eis tinas topous enϑa hē phēmē tou andros toutou D ouch ēchousϑē, kai tōchōa se tēn emēn agapētēn ōntonomōsō. Kai eparas autou tēn phōnēn eipen" Mene en eirēnē, to kataphygion labousa eis ton meizonō mou" egō de apeleusomai kai zētēsō sou homoian, kai ean mē heurō, palin epi se epistrephō" oida gar hoti toutou tou ōndros engista hyparchousa eis auton to kataphygion echeis, autou de apostōntos esę̄ hypoia kai hēs pro tou auton epiphanēnai, kai auton men epilēsę̄, emoi de chairos kai parrēsia genēsetai" nyn de to onoma tou se ousamenou phoboumai. Kai tauta eipōn ho daimōn aphanēs egeneto, monon de apostantos autou pio kai chapnos oq echei" kai pōntes hoi echeise parestōtes echplēktoi gegonasin. ᾿Idōn de ho apostolos eipen autois" (yyden xenon oude allotrion edeixen ho daimōn ekeinos alla tēn physin autou, iv hē kai katakauϑēsetai" kai gar to pyr auton katanalōsei, kai ho toutou kapnos diaschedasϑēsetai. Kai ērxato legein" ᾿Iēsou to mystērion to apokryphon ho hēmin apekalyphϑē, cv ei ho ekphanas hēmin mystēria pampolla, ho aphorisas me kat᾽ idiōn ek tōn hetairōn mou pantōn, kai it loni eipōn moi treis logous en oig egō echpyroumai, kai allois AN eipein auta ou dynamai" Iēsou anϑrōpe pephoneumene nechre ex" tōn hestōtōn kai pisteuontōn GOL TOUT(Y' deontai gar tōn sōn dōrēmatōn tychein, euelpides ontes eis tēn sēn boēϑeian, to chataphiygion sou katechontes en tę̄ G5 megalōsynę̄" tas achroaseis autōn hypechousin achousai par᾽ hēmōn tous logous tous laloumenous autois. elϑetō hē eirēnē sou kai schēnō- ho satō en autois, kai anakainisōtō autous ōpo tōn proterōn autōn praxeōn, kai apodysōntai ton palaion anϑrōpon syn tais praxesin autou, kai endysōntai ton neon ton nyn ex emou katangellymenon autois. Kai epiϑeis autois tas cheiras eulogēsen autous eg Th eipōn" Estai eph᾽ hymas hē chōris tou kyriou hēmiōn ᾿Iēsou eis tous aiōnas. Kai autoi eipon: mēn. ᾿Edeēϑē de autou hē gynē legousa"?AmogroAs tou hypsistou dos moi tēn sphragida, hina mē hypostrepsē eis eme palin ho echϑros echeinos. Tote epoiēsen autēn engys autou genesϑai, kai epiϑeis im autę̄ tas cheiras autou esphragisen autēn eis onoma patros kai huiou kai hagiou pneumatos. polloi de kai alloi esphragisϑēsōn met᾿ autēs. echeleusen de ho apostolos tǭ diakonǭ autou paraϑeinai trapezan" pareϑēchan de sympsellion ho heuron echei, T xui haplōsas sindona am auto epeϑēken arton tēs eulogias. TE kai parastōs ho apostolos eipen" "Djoov ho kataxiōsas hēmas ia? ust autēn edōchen kai tois allois pasin tois tēn sphragida dexamenois. Praxis s΄ peri tou neōanischou tou phoneusantos tēn chorēn. Ēn de tis neaniskos diapraxōmenos pragiia aϑemiton, proselϑōn de elaben tēs eucharistias tǭ ideǭ stomati, hai de dyo cheires autoi exēranϑēsan, hōs mē dynasϑai mēketi prosagagein tǭ idiǭ stoïiati. hoi de parontes idontes auton anēngeilan tǭ apostolǭ TO symbōn: chalesas de ho apostolos eipen autǭ" -«TPexon moi technon zai mē aidesϑēs, ti ho dieprōxō kai ws hēlides" hē gar eucharistia TOU chyuiou jLty&&v se. touto gar to charisma eis pollous dierchomenon malista men tous dia pisteōs kai agapēs poosiontas iatai, se de apexēranen, kai to genomenon ov chōois energeias tinos gegonen. Ho de neos elenchϑeis hypo tēs euchari stias tou kyriou proselϑōn prosepesen tois posin tou apostolou kai edeeto legōn. Kakon pragma peprachtai moi" enomizon gōr ti chalon diaprattesd ai. gynaikos tinos ērōn oikousēs exō tēs poleōs en pandocheiǭ, kai autę̄ O eme ekilei. akousas de egō para coU kai pisteusas hoti ϑeon zōnta katangelleis prosēlϑon kai tēn sphragida edexamēn para sou syn tois allois" eleges de" Hos eōn choinōnēsē tę̄ miarą meiexei, malista kai en moicheią, houtos ouch hexei zōēn para tǭ ϑeǭ hǭ chēryssō. "Ent oun pany autēn ēgaōpoun, edeomēn autēs kai epeiϑon hina synoikos moi genētai en hagneią kai politeią kaϑarǭ, hēn sy autos didaskeis" hē de ouk ebouleto. mē boulomenēs oun autēs labōn xiphos eϑanōtōsa autēn" ou gar ēdynamēn autēn horan met᾽ allou moicheuomenēn. Tauta ho apostolos akousas eipen" Ō maniōdēs meixis, pōs eis anaischyntias chōreis? ō epiϑymea achataschete, pōs touton echinēsas tauta poiēsai? ō ergon opheōs, pōs en tois sois orgizę̄? Echeleusen de ho apostolos hydōr autǭ moo senechϑēnai en Asxuvy. tou de hydatos prosenechϑentos eipen" Elthete ta hydata apo tōn hydatōn tōn zōntōn, tō onta apo tōn ontōn kai apostalenta hēmin" hēēi anapausis hē apo tēs anapauseōs apostaleisa hēmin, hē dynamis tēs sōtērias hē apo tēs dynameōs ekeinēs erchomenē tēs ta panta nikōsēs x«i hypotassousēs tǭ idiǭ ϑelēmati, elϑe kai schēnōson en tois hydasi toutois, hina to gōrisma tou hagiou pneumatos teleiōs en autois teleiōϑē. Kai eipen tǭ neōterǭ" Apelϑe, giinai sou tas cheiras en tois hydasi toutois. Kai nipsamenou autou chatestaϑēsan, kai eipen autǭ ho apostolos" [{Pisteueis eis ton xvgiov hēmōn Iēsoun Christon, hoti pōnta dynatai poēsai? Ho de eipen: El kai elachistos tynchanō, pisteuō. alla touto diepraxōmēn oiomenos ti kalon poiein" edeomēn gōr autēs, hōsper kai eipon soi, ē de ouch ēboulēϑē peisϑēnai uo. hina heautēn phylaxę̄ hagnēn. Eipen de autǭ ho ōpostolos" Deuro apelilōmen eis to pandocheion hopou touto to ergon dieprōxō, kai edōmen to gegonos. PIroēgeito de ho neōteros tou ōpostylou eis tēn hodon" genomenoi de en tǭ pandocheiǭ heuron autēn cheimenēn. idōn de autēn ho apostolos ēϑymēsen" chyrē gar hēn eumorphos. kai ekeleusen autēn enechϑēnai en tǭ mesǭ tou xenodocheiou. epiϑentes de autēn eis chrabbaton exēnenchan kai eϑēchan eis to meson tēs aulēs tou pandocheiou. epeϑēchen de autē tēn cheira autou ho ōpostolos kai ērxato legein" Iēsou, hos pan- l5 tote phainę̄ hēmin, touto gar boulei, hēmas pantote se epizētein, kai autos hēmin edōchas tautēn tēn exousian toU aiteisϑai kai lambanein, kai ou monon touto epetreimas, alla kai to euxasϑai hēmas edidaxas" ho ouch horōmenos para tois sōmatichois orϑalmois, tois de tēs psychēs hēmōn oud᾽ holōs apo- chryptymenos, kai tę̄ men ideą apochryphos, tois de ergois phaneroumenos hēmin" xui tais men -praxesi cov tais pollais xaO Oc chōroumen epegnōchamen se, autos de ametrōs dedōkas hēmin ta domata gov eipōn" Aiteite kai doϑēsetai hymin, zēteite kai heurēsete, chrouete kai anoigēsetai hymin: Deomeϑa oun ho hypopsian echontes tōn hamartēmatōn hēmōn" aitoumen de se ou plouton, ou chryson, ouch argyron, ou chtēsin, ouch allo ti tōn apo tēs gēs ginomenōn kai palin eis tēn gēn chōrountōn, alla touto deomeϑa sou kai parachaloumen, hina en tǭ onomati sou tǭ hagiǭ egeirēs tautēn tēn keimenēn en tę̄ sē dynōmei eis doxan kai pistin tōn parestōtōn. Kai eipen tǭ neōterǭ sphrachisas auton" Antide kai labomenos tēs cheiros autēs eipe autę̄" ᾿Egō diō tōn emōn cheirōn sidērǭ cs ephoneusa, kai en tais emais chersin epi tę̄ pistei ᾿Pēsou egeirō se. ]P]roselϑōn oun ho neos pa15 restē autę̄ legōn" ᾿Episteusa epi se | Christe Iēsou. Kai apidōn eis Ioudan Thōman ton apostolon eipen autǭ" peuxai moi hina ho kyrios mou eis tēn boēϑeiōn mou elϑē, hon xc ine kaloumai. Kai epiϑeis tēn cheira autou tę̄ autēs cheiri eipen" EAlOi chyrie Iēsou Christe" tautę̄ uiv parōschou tēn zōēn, emoi de tēs pisteōs sou ton arrabōna. Kai euϑeōs helkysōntos autou tēn cheira autēs anapēdēsasa echaϑesilē. ōpoblepousa eis ton polyn ochlon ton parestōta" eiden de kai ton apostolon antikrys autēs hestōta, kai katalipousa ton chrabbaton ekpēdēsasa pros tois posin autou epesen kai tōn endymatōn autou hēpteto legousa Deomai sou kyrie mou, pou estin echeinos ho allos ho synōn soi, hos OUX enchatelepen me parameinai eis ekeinon ton chōron ton deinon kai chalepon, alla soi me paredōchen eipōn" Sy tautēn paralabe hina te- to leiōϑē kai meta tauta eis ton autēs chōron synachϑē? dy Ho de apostolos phēsin pros autēn" Exēgēsai hēmin pou paregenou. Ē de apechrinato" Sy ho syn duoi hōn, hǭ kai paredoϑēn, boulei ōkousai? Kai ērxato legein" Hanϑrōpos tis parelabeen me ōpechϑēs tę̄ ideą, melas holos, hē de toutou esthēs pōny rherypōmenē" apēgagen OE me eig tina typon en hǭ polla chasiata hypērchen, kai pollē dysōdia kai apophora echϑistē ekeiϑen ōpedideto, epoiei de me eis hekaston chasma parakynpsai, kai eidon en tiy chasiiati pyr phlegomenon, kai trochoi pyros echeise etrechon, wvyci de enechremanto en tois trochois echeinois, allēlais prosyēgnymenai" Qon de kai ololygmos pleistos hypērchen echei, oudeis de ēn ho lytroumenos. elegen OE moi ho anēr ekeinos" irai hai psychai omosphyloi sou eisin, kai en hēmerais ariϑmou napsooO noav eis kolasin kai * paraepsa echtoipspsin, kai tote allai eisagontai ant᾽ autōn, homoiōs de En appa palin kai autai en allǭ" hautai eisin hai metallaxasai andros Mitutgu, x«i gynaikys tēn synousian. Kai chatopteusasa eidon brephē T3RRGU, T, ep᾽ allēla sesōreumena kai palaionta allēlois | epikeimena, aim de), ho de apochriϑeis timev moiʼ Tauta estin ta toutōn brephē, ' gorii] x«i dia touto enthade eteϑisan eis martyrion autōn. E pe T ᾿4pēgagen de us tio allo chasma, kai parachypsasa moa, Th eidon borboron kai skōlēkas ōnabryontas, kai psychas ixtu VINO, chi chyliomenas, kai brygmon megan ekeiϑen ex autōn akouymenon. ^ t tojro kai eipen pros me ho anϑrōpos echeinos" ra hai psychai gynai- hōs augę̄, chōn eisin hai kataleipsnasai tous andras autōn kai eis allous y m I moicheusasai kai eis tautēn tēn basanon enechϑeisai. Aio irang, Es moi chōsma edeixen, sig ho parachypsasa eidon psychas tas men chgę̄n chremamenas dia tēs glōttēs, tas de dia tōn plochamōn, tas DM TM de dia tōn cheirōn, tas de dia tōn podōn kata kephalēs, xa tur Ty, chapnon kai ϑeion chapnizomenas" peri hōn apechrinato moi o ōnēr echeinos ho syn emoi ōn" Hai men inychai hautai hai chrema- o, i xui yvuvoxequAo: av tǭ chosmǭ periagousai" hai de dia tōn cheirōn chremasϑeisai hautai eisin hai ta allotria aphelomenai kai chlepsasai, kai metriois mē epidousai mēdepote mēden, mēde eparchēsasai tois teϑlimmenois, alla touto epoioun ta pōnta lambanein ϑelousai, kai mēde holōs tēs dikēs kai tēs nomo- ϑesias phrontida poiēsamenai" hai de dia tōn podōn diastrophoi chremōmenai hautai eisin hai kouphōs men kai proϑymōs trechousai hodois ponērais kai poreiais atachtois, nosountas mē epischeptomenai kai tous exiontas tou biou mē prochomizousai, kai dia touto mea kai hechastē psychē apolaiibanei ta pepra- gmena autę̄. Palin apagagōn me hypedeixen moi antron pōnn iϑo w schyteinon, dysōdian pollēn apopneon, pollai de psychai ekeithen parekypton boulomenai tou aeros ti metalambanein, hoi de toutōn phylaches ouk eiōn autas parachyptein. ho de synōn aig moi eipe: Touto estin to desmōtērion toutōn tōn psychōn hōn Th eides" amdv gar plērōsōsi tas kolaseis autōn hōn mia hekastē epraxen, hysteron allai autas diadechontai: eisin de kai tines teleiōs katanaliskomenai, kai eis allas kolaseis paradidontai. Elegon de tǭ andri tǭ paralabonti me echeinoi oi tas psychas phrourountes tas ousas en tǭ schoteinǭ antrǭ" T Dos hēmin autēn, hina eisagagōmen autēn pros tas allas, heōs | hote chairos ephistatai eis kolasin autēn paradoϑēnai. 'U de apechrinato autois" Ou didōme autēn hymin, epeidē gar qofoimai ton paradonta moi autēn" ou gar ekeleusϑēn enthade autēn kataleipspsai" syn emoi de anagō autēn, heōs an entolēn pere tautēs dexōmai. Kai paralabōn us anēgagen me eis allon chōron, en hǭ ocv anϑrōpoi hoi ebasaōnizonto pikrōs. ho de soi homoios labōn me soi paredōchen, lexas soi tauta" Paralabe tautēn, epeidē mia estin tōn ϑremmatōn tōn planēϑentōn. Kai lēphϑeisa hypo sou nyn emprosϑen sou
When he came near the gates of the city, he got down from it, saying, "Go, and be kept safe where you were." At once the colt fell to the ground at the apostle's feet and died. All who were present were disheartened and said to the apostle, "Bring it to life and raise it." He answered them, "I could indeed raise it through the name of Jesus Christ; but this is altogether best. For he who gave it speech to speak could have made it not die at all. I do not raise it, not because I am unable, but because this is what helps it and is profitable for it." He told those present to dig a pit and bury its body; and they did as he commanded.
Fifth Act: concerning the demon that dwelt in the woman.
[42] The apostle went into the city, all the crowd following him; and he was thinking of going to the parents of the young man whom he had brought to life after he had been killed by the dragon, for they earnestly begged him to come to them and enter their house. But a very beautiful woman suddenly uttered a very loud cry, saying, "Apostle of the new God, who have come to India, servant of that holy and only good God — for through you he is preached, the Savior of the souls that come to him, and through you are healed the bodies of those tormented by the enemy, and you have become the occasion of life for all who turn to him — command me to be brought before you, that I may tell you what has happened to me; and perhaps hope may come to me from you, and these who stand by you may become more hopeful in the God whom you preach. For I have been tormented not a little by the adversary, now for five years … and in that night he had intercourse with me in his filthy union. I saw him also when it was day, and I fled from him; but in the night, his kindred, he came and used me. And now, as you see me, I have been troubled by him for five years, and he has not left me. But I know and am persuaded that demons and spirits and avengers are subject to you and tremble at your prayer. Pray for me, then, and drive from me the demon that troubles me, that I too may become free and be gathered to my original nature, and receive the grace given to my kindred."
[44] The apostle said: "O wickedness that cannot be restrained! O shamelessness of the enemy! O envious one, never at rest! O ugly one, who subdues the comely! O many-formed one … he appears as he wishes, but his essence cannot be changed! O offspring of the deceitful and faithless one! O bitter tree, whose fruits are like it! O offspring of the devil, who fights for what is not his own! O offspring of error, which uses shamelessness! O offspring of the wickedness that creeps like a snake, and is itself akin to him!"
[45] When the apostle had said this, the enemy came and stood before him, no one seeing him except the woman and the apostle, and with a very loud voice he said, in the hearing of all: "What have we to do with you, apostle of the Most High? What have we to do with you, servant of Jesus Christ? What have we to do with you, counselor of the holy Son of God? Why do you want to destroy us, when our time has not yet come? For what reason do you want to take away our power? For until this hour we had hope and time remaining. What have we to do with you? You have authority over your own, and we over ours. Why do you want to use tyranny against us, especially when you yourself teach others not to use tyranny? Why do you want what belongs to others, as though not content with your own? Why do you make yourself like the Son of God who wronged us? For you are very like him, as though born of him. For we thought to bring him too under the yoke, as we did the rest; but he turned and held us in his hand. For we did not know him; he deceived us by his most uncomely form and his poverty and want. Seeing him such, we thought he was a man bearing flesh, not knowing that he is the one who gives life to men. And he gave us authority over what is ours, and, for the time in which we are, not to give up what is ours but to live among it; but you want to gain more than what is due and given to you, and to overpower us."
[46] Having said this, the demon wept, saying, "I leave you, my most beautiful consort, whom I found long ago and in whom I rested; I abandon you, my sure sister, the beloved in whom I was well pleased. What I shall do I do not know, or whom I shall call upon to hear me and help me. I know what I will do: I will go away to some places where the fame of this man has not been heard, and perhaps I will call you by another name, my beloved." And lifting up his voice he said, "Remain in peace, having taken refuge with one greater than I. I will go away and seek one like you, and if I do not find one, I will return to you again. For I know that while you are near this man you have your refuge in him; but when he has gone away you will be as you were before he appeared, and you will forget him, and I shall have opportunity and boldness. But now I fear the name of him who has rescued you." Having said this, the demon vanished; only, when he departed, fire and smoke were seen there; and all who stood there were amazed. Seeing this, the apostle said to them, "That demon has shown nothing strange or foreign, but his own nature, in which he will also be burned up; for the fire will consume him, and his smoke will be scattered."
[47] And he began to say: "Jesus, the hidden mystery which has been revealed to us, you are the one who disclosed to us very many mysteries; who set me apart privately from all my companions and spoke to me three words with which I am set on fire, and I cannot speak them to others; Jesus, man slain, dead … of these who stand here and believe in you; for they desire to obtain your gifts, being hopeful of your help, holding to your refuge in your greatness; they lend their ears to hear from us the words spoken to them. Let your peace come and dwell in them, and renew them from their former deeds, and let them put off the old man with his deeds and put on the new, which is now proclaimed to them by me." And laying his hands on them he blessed them, saying, "The grace of our Lord Jesus will be upon you for ever." And they said, "Amen."
[49] The woman begged him, saying, "Apostle of the Most High, give me the seal, so that that enemy may not return to me again." Then he had her come near him, and laying his hands on her he sealed her in the name of the Father and of the Son and of the Holy Spirit; and many others too were sealed with her. The apostle commanded his deacon to set out a table; and they set out a bench which they found there, and spreading a linen cloth on it he placed on it the bread of blessing. And standing by it the apostle said, "Jesus, who have counted us worthy …" … her, and he gave also to all the others who had received the seal.
Sixth Act: concerning the young man who murdered the girl.
[51] There was a young man who had done an unlawful deed; he came and took the Eucharist in his mouth, and both his hands withered, so that he could no longer bring them to his mouth. Those present saw him and reported to the apostle what had happened. The apostle called him and said to him, "Tell me, child, and do not be ashamed, what you have done and why you came; for the Eucharist of the Lord has convicted you. For this gift, passing to many, heals especially those who approach through faith and love, but you it has withered; and what has happened has not happened without some working." The young man, convicted by the Eucharist of the Lord, came and fell at the apostle's feet and begged him, saying: "I have done an evil deed, though I thought I was doing something good. I loved a woman who lived outside the city in an inn, and she loved me. Having heard you and believed that you proclaim a living God, I came and received the seal from you with the others. And you said, 'Whoever has part in the unclean union, especially in adultery, will not have life with the God whom I preach.' Since I loved her very much, I begged her and tried to persuade her to live with me in chastity and a pure way of life, which you yourself teach; but she was unwilling. Since she would not, I took a sword and killed her; for I could not bear to see her committing adultery with another." When the apostle heard this, he said, "O mad union, how you advance to shamelessness! O unrestrained desire, how have you moved this man to do these things! O work of the serpent, how you rage among your own!"
[52] The apostle ordered water to be brought to him in a basin. When the water had been brought, he said: "Come, waters from the living waters, the existing from the existing, sent to us; the rest that was sent to us from the rest; the power of salvation that comes from that power which conquers all things and subjects them to its own will: come and dwell in these waters, that the gift of the Holy Spirit may be perfectly accomplished in them." And he said to the young man, "Go, wash your hands in these waters." When he had washed, they were restored, and the apostle said to him, "Do you believe in our Lord Jesus Christ, that he can do all things?" He said, "Though I am the least, I believe. But I did this thinking I was doing something good; for I begged her, as I told you, but she would not be persuaded by me to keep herself pure." The apostle said to him, "Come, let us go to the inn where you did this deed, and let us see what has happened." The young man went before the apostle on the road; and when they came to the inn they found her lying there. When the apostle saw her, he was disheartened, for she was a beautiful girl. And he ordered her to be brought into the middle of the inn. They put her on a pallet, carried her out, and set her in the middle of the courtyard of the inn. The apostle laid his hand on her and began to say: "Jesus, who always appear to us — for this is your will, that we should always seek you — and you yourself gave us this power to ask and receive, and not only permitted this but also taught us to pray; who are not seen by bodily eyes, yet are not at all hidden from the eyes of our soul; hidden in your form but made manifest to us by your works; by your many deeds we have recognized you as far as we can contain you, and you yourself have given us your gifts without measure, saying, 'Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you': we pray, then, being in apprehension because of our sins; and we ask you not for wealth, not gold, not silver, not possessions, nor anything else of what comes from the earth and goes back to the earth; but this we pray and entreat of you, that in your holy name you raise this woman who lies here, by your power, for the glory and faith of those who stand by." And he said to the young man, sealing him, "Go and take her hand and say to her, 'I with my hands killed you with iron, and with my hands, by faith in Jesus, I raise you.'" So the young man came and stood by her, saying, "I have believed in you, Christ Jesus." And looking at Judas Thomas the apostle, he said to him, "Pray for me, that my Lord, on whom I also call, may come to my help." And laying his hand on her hand he said, "Come, Lord Jesus Christ; grant her life, and me the pledge of your faith." And at once, as he drew her by the hand, she sprang up and sat, looking at the great crowd standing by. She saw also the apostle standing opposite her, and leaving the pallet she leapt up and fell at his feet, and took hold of his garments, saying, "I beg you, my lord, where is that other one who was with you, who did not leave me to remain in that terrible and cruel place, but handed me over to you, saying, 'Take her, that she may be made perfect and afterward be gathered to her own place'?"
[55] The apostle said to her, "Tell us where you were." She answered, "Do you, who were with me, to whom I was handed over, wish to hear?" And she began to say: "A man took me who was hateful in appearance, entirely black, and his clothing was very filthy. He led me to a place in which there were many chasms, and a great stench and a most hateful odor came out from there. He made me look into each chasm; and I saw in the chasm fire blazing, and wheels of fire were running there, and souls were hung on those wheels, dashed against one another; and there was crying and very great wailing there, and there was no one to deliver them. And that man said to me, 'These souls are of your own kind, and for a numbered term of days they were handed over to punishment and destruction; and then others are brought in in their place, and likewise these too in turn into another. These are the souls that perverted the intercourse of man and woman.' And looking in I saw infants heaped on one another and struggling as they lay on one another; and he answered and said to me, 'These are their infants, and for this reason they have been placed here, as a testimony against them.'
[56] He led me to another chasm, and looking in I saw mire and worms swarming, and souls wallowing there, and a great gnashing of teeth was heard from them there. And that man said to me, 'These souls are those of women who left their husbands and committed adultery with others, and have been brought to this torment.' He showed me another chasm, looking into which I saw souls hanging, some by the tongue, some by the hair, some by the hands, some by the feet, head downward, and being smoked with smoke and sulfur. Concerning them the man who was with me answered me: 'The souls hanging by … and went about bareheaded in the world. Those hanging by the hands are those who took away and stole what belonged to others, and never gave anything at all to the needy nor helped the afflicted, but did this because they wanted to take everything, and took no thought at all for justice and the law. Those hanging upside down by the feet are those who ran lightly and eagerly in evil ways and disorderly paths, not visiting the sick and not escorting those departing this life; and for this reason each soul receives back what it has done.'
[57] Again he led me away and showed me a very dark cave breathing out a great stench, and many souls were peering out from it, wanting to get some share of the air, but their keepers would not let them look out. And the one who was with me said, 'This is the prison of those souls which you saw; for when they have fulfilled the punishments for what each one did, others afterward succeed them; and there are some that are wholly consumed, and are handed over to other punishments.' And those who guarded the souls in the dark cave said to the man who had taken me, 'Give her to us, that we may bring her in to the others until the time comes for her to be handed over to punishment.' But he answered them, 'I do not give her to you, because I fear him who handed her over to me; for I was not commanded to leave her here. I am taking her back up with me, until I receive orders about her.' And he took me and brought me up to another place, in which there were men who were being bitterly tortured. And the one who is like you took me and handed me over to you, saying to you, 'Take her, since she is one of the flock that went astray.' And having been received by you, I am now before you
Textual problem in this passage: see the notes.
Mark 5:7 (allusion, high confidence) · Matt 8:29 (allusion, high confidence) · 1 Cor 2:8 (echo, low confidence) · Eph 4:22 (allusion, high confidence) · Col 3:9 (allusion, medium confidence) · Matt 7:7 (quotation, high confidence) · Matt 8:12 (echo, low confidence) · Luke 15:6 (echo, low confidence)
Notes and citation
Summary: The colt dies at the city gate; Thomas frees a woman from a demon that has abused her for five years, seals her and gives the Eucharist; then a youth who killed his lover for refusing continence is convicted by the Eucharist and healed, and the woman, raised, describes the punishments she saw in the place of the dead.
- The scan text gathers chapters 41–57 under one reference (the chapter numerals in between are lost); the bracketed chapter numbers mark approximately where Bonnet's chapters begin, and the rest of chapter 57 stands at the start of the next passage. The Fifth and Sixth Acts begin here. Gaps in the scan text: the woman's account of how the demon first came to her (chapter 43); part of the apostle's address to the demon; the end of chapter 47 and most of chapter 48; and the Eucharistic prayer of chapter 50 (each "…"). Bonnet's apparatus and sigla printed in the text are removed. The demon's words echo Mark 5:7 and Matt 8:29; the hidden identity of Christ that deceived the powers recalls 1 Cor 2:8; "put off the old man" quotes Eph 4:22–24 (Col 3:9–10); "Ask, and it will be given you" quotes Matt 7:7; the lost sheep echoes Luke 15:4–6. The youth's account (chapter 51) and the punishments in the vision (chapters 55–57), including those for adultery and for the perversion of marriage, are translated exactly as written; this vision of the punishments of the dead is one of the earliest of its kind in Christian literature. The Acts treat "the unclean union" as excluding a person from life with God; the youth's killing of the woman is condemned by the apostle as the work of the serpent.
Notes on the original text
- Digital text corrected (apparatus leaked into the text; page and line debris): — 18A Ἢ → ; μοι] ἐν add D: cf ] τὴν ῥυπαρὰν μίξιν Ii ! * del NW → ; 1-? ἣν - ἀν! εἰς ἣν τὸ πρότερον εἰς Ἱχανοὺς χρόνους ἐνεπεώμην P πρ.- ἀν] πρὸ πολλοῦ εὑρὼν ἀνεπαύϑην D | scr πρὸ πολλοῦ χρόνου ἢ} → ; y.| γυμνοὶ τῇ χεφαλῆ P | £v - περ. περιόντες τῷ βίω P || περιοῦσαι → .
Topics: Eucharist, Baptism, Marriage, Eschatology
Cite (SBL): Acts Thom. 41 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-41). (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 58
58Lipsius–Bonnet, 99–291
εἰμι. δέομαί σου οὖν καὶ ἱκετεύω ἵνα μὴ ἀπέλϑω εἰς ἐχείνους τοὺς τόπους τοὺς χολαστηρίους OUg εἶδον. Ὁ δὲ ἀπόστολος εἶπεν: ἬἪκούσατε ἃ διηγήσατο ἡ γυνὴ αὕτη οὐκ εἰσὶν δὲ μόνον αὗται αἱ xoAdctg, ἀλλὰ καὶ ἄλλαι χείρονες τούτων" καὶ ὑμεῖς δὲ ἐὰν μὴ ἐπιστραφῆτε ἐπὶ τὸν ϑεὸν τοῦτον ὃν χηρύσσω, καὶ ἀπόσχησϑε ἀπὸ τῶν προτέρων ἔργων ὑμῶν καὶ τῶν πράξεων ὧν διεπράξασϑε χωρὶς γνώσεως, εἰς ταύτας τὰς κολάσεις τὸ τέλος ὑμῶν ἕξετε. πιστεύσατε οὖν εἰς Χριστὸν ᾿Ιησοῦν, καὶ ἀφίησιν ὑμῖν τὰ πρὸ τούτου πεπραγμένα ἁμαρτήματα, καὶ καϑαρίέσει ὑμᾶς dn πασῶν τῶν ἐπιϑυμήσεων ὑμῶν τῶν σωματικῶν TOV ἐν τῇ yj μενουσῶν, καὶ ἰάσεται ὑμᾶς ὠπὸ τῶν σφαλμάτων τῶν παρεπομένων καὶ σὺν ὑμῖν ὠπιόντων καὶ | πρὸ ὑμῶν εὑρισχομένων. B üg ἕχαστος οὖν ὑμῶν ἀποδύσασϑε τὸν παλαιὸν ἄνϑρωπον xui ἐνδύσασθε τὸν νέον, τὴν δὲ πρώτην ὑμῶν ἀναστροφὴν καὶ πολιτείαν χαταλείιψατε". καὶ οἱ κλέπτοντες μηκέτε κλεπτέτωσῶν, ἀλλὰ κώμνοντες καὶ ἐργαζόμενοι ζήτωσαν" οἱ δὲ μοιχοὶ μηκέτι πορνευέτωσαν, ἵνα μὴ ἐχδότους ἑαυτοὺς τῇ αἰωνίᾳ χολάσει παραδώσωσιν" ἡ γὰρ μοιχεία παρὼ τῷ ϑεῷ márv χαλεπόν ἐστιν mood τὰ ἄλλα χαχώ. ἀὠπόϑεσϑε δὲ καὶ τὴν πλεονεξίαν καὶ τὸ ψεῦδος καὶ τὴν μέϑην καὶ τὴν διαβολὴν καὶ χαχὸν ὠντὶ κακοῦ μὴ ἀποδίδετε. ταῦτα γὰρ πάντα ξένα εἰσὶν τῷ ϑεῷ τῷ ὑπ᾽ ἐμοῦ χηρυσσομένῳ καὶ ἀλλότρια" ἀλλὰ καὶ μᾶλλον ἐν τῇ πίστει πολιτεύσασϑε καὶ τῇ πρᾳότητι καὶ o3 T τῇ ἁγιωσύνη καὶ τῇ ἐλπίδι, ἐν ἡ ὁ ϑεὸς χαίρει, ὅπως γένησϑε
eimi. deomai sou oun kai hiketeuō hina mē apelϑō eis echeinous tous topous tous cholastērious OUg eidon. Ho de apostolos eipen: ĒĒkousate ha diēgēsato hē gynē hautē ouk eisin de monon hautai hai xoAdctg, alla kai allai cheirones toutōn" kai hymeis de ean mē epistraphēte epi ton ϑeon touton hon chēryssō, kai aposchēsϑe apo tōn proterōn ergōn hymōn kai tōn praxeōn hōn diepraxasϑe chōris gnōseōs, eis tautas tas kolaseis to telos hymōn hexete. pisteusate oun eis Christon ᾿Iēsoun, kai aphiēsin hymin ta pro toutou pepragmena hamartēmata, kai kaϑariesei hymas dn pasōn tōn epiϑymēseōn hymōn tōn sōmatikōn TOV en tę̄ yj menousōn, kai iasetai hymas ōpo tōn sphalmatōn tōn parepomenōn kai syn hymin ōpiontōn kai | pro hymōn heurischomenōn. B ug hechastos oun hymōn apodysasϑe ton palaion anϑrōpon xui endysasthe ton neon, tēn de prōtēn hymōn anastrophēn kai politeian chataleiipsate". kai hoi kleptontes mēkete kleptetōsōn, alla kōmnontes kai ergazomenoi zētōsan" hoi de moichoi mēketi porneuetōsan, hina mē echdotous heautous tę̄ aiōnią cholasei paradōsōsin" hē gar moicheia parō tǭ ϑeǭ marv chalepon estin mood ta alla chachō. aōpoϑesϑe de kai tēn pleonexian kai to pseudos kai tēn meϑēn kai tēn diabolēn kai chachon ōnti kakou mē apodidete. tauta gar panta xena eisin tǭ ϑeǭ tǭ hyp᾽ emou chēryssomenǭ kai allotria" alla kai mallon en tę̄ pistei politeusasϑe kai tę̄ prąotēti kai o3 T tę̄ hagiōsynē kai tę̄ elpidi, en hē ho ϑeos chairei, hopōs genēsϑe
I am. I beg you, then, and entreat you that I may not go away into those places of punishment which I saw."
[58] The apostle said, "You have heard what this woman has told; and these are not the only punishments, but there are others worse than these. And you too, if you do not turn to this God whom I preach and abstain from your former works and the deeds you did without knowledge, will have your end in these punishments. Believe, then, in Christ Jesus, and he forgives you the sins committed before this, and will cleanse you from all your bodily desires that remain on the earth, and will heal you from the faults that follow you and go along with you and are found before you. Let each of you, then, put off the old man and put on the new, and leave your former manner of life and conduct. Let those who steal steal no more, but live by toiling and working; and let adulterers no longer commit sexual immorality, lest they give themselves up to eternal punishment; for adultery is very grievous before God, beyond the other evils. Put away also covetousness and lying and drunkenness and slander, and do not return evil for evil; for all these things are foreign and alien to the God preached by me. But rather walk in faith and gentleness and holiness and hope, in which God rejoices, that you may become
Eph 4:24 (allusion, high confidence) · Eph 4:28 (allusion, high confidence) · Rom 12:17 (allusion, medium confidence)
Notes and citation
Summary: The raised woman begs to be spared the punishments; Thomas warns the crowd that worse punishments await unless they turn to God, who forgives and cleanses.
- The passage begins with the last words of chapter 57; chapter 58 begins at "The apostle said". The scan text numbers this passage 42 although it holds chapters 57–58; a renumbering to 58 is proposed.
- Continuation of chapter 58 (the scan text numbers it 43). Echoes Eph 4:22–24, 28; Rom 12:17; 1 Thess 5:15.
Topics: Eschatology, Ethics
Cite (SBL): Acts Thom. 58 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-58). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-58) · 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 59
59Lipsius–Bonnet, 99–291
qu w αὐτοῦ οἰκεῖοι, προσδεξάμενοι παρ᾿ αὐτοῦ τὰ χαρίσματα ἃ ὀλίγοι καὶ ἔνιοι δέχονται. Πῶς οὖν ὁ λαὸς ἐπίστευσεν, καὶ τὰς ἑαυτῶν ψυχὰς πειϑηνίους παρέσχον τῷ ϑεῷ τῷ ζῶντι καὶ τῷ Χριστῷ Ἰησοῦ, εὐωχούμενοι ἐν τοῖς ἔργοις αὐτοῦ τοῖς εὐλογημένοις τοῦ ὑψίστου καὶ τῇ διαχονίᾳ αὐτοῦ τῇ ἁγίᾳ. ἐχόμιεζον δὲ ΤΟ χρήματα πολλὰ εἰς διαχονέαν τῶν χηρῶν" εἶχεν γὰρ ἐν ταῖς Trina, πόλεσιν συνηϑροισμένας, καὶ πάσας αὐτὰς διὰ τῶν ἰδίων δια- hu M χύνων ἀπέστελλεν τὼ ἐπιτήδεια, τώ τε ἐνδύματα καὶ τὰ πρὸς 'iittTigT( ὅ τὴν τροφήν. αὐτὸς δὲ QUx ἐπαύετο χηρύσσων καὶ λέγων αὐτοῖς it ἐν ἐγγι x«i ὑποδειχνύων ὅτι οὗτός ἐστιν ᾿Ιησοῦς ὁ Χριστὸς περὶ οὗ ἜΝ Th αἱ γραφαὶ ἐκήρυξαν, ὃς ἐλϑὼν σταυροῦται καὶ ἐγείρεται διὰ à τη auri τριῶν ἡμερῶν ἐκ νεχρῶν. ὑπεδείκνυεν δὲ αὐτοῖς δεύτερον T σαφηνίζων ὠπὸ τῶν προφητῶν ἀρξάμενος τὼ περὶ τοῦ Χριστοῦ, ὅτι ἔδεε αὐτὸν ἐλϑεῖν καὶ ἐν αὐτῷ τελεσϑῆναι πάντα τὰ προ-
qu w autou oikeioi, prosdexamenoi par᾿ autou ta charismata ha oligoi kai enioi dechontai. Pōs oun ho laos episteusen, kai tas heautōn psychas peiϑēnious pareschon tǭ ϑeǭ tǭ zōnti kai tǭ Christǭ Iēsou, euōchoumenoi en tois ergois autou tois eulogēmenois tou hypsistou kai tę̄ diachonią autou tę̄ hagią. echomiezon de TO chrēmata polla eis diachonean tōn chērōn" eichen gar en tais Trina, polesin synēϑroismenas, kai pasas autas dia tōn idiōn dia- hu M chynōn apestellen tō epitēdeia, tō te endymata kai ta pros 'iittTigT( ho tēn trophēn. autos de QUx epaueto chēryssōn kai legōn autois it en engi x«i hypodeichnyōn hoti houtos estin ᾿Iēsous ho Christos peri hou EN Th hai graphai ekēryxan, hos elϑōn stauroutai kai egeiretai dia a tē auri triōn hēmerōn ek nechrōn. hypedeiknyen de autois deuteron T saphēnizōn ōpo tōn prophētōn arxamenos tō peri tou Christou, hoti edee auton elϑein kai en autǭ telesϑēnai panta ta pro-
his own household, receiving from him the gifts which few, and only some, receive."
[59] So all the people believed, and offered their souls obedient to the living God and to Christ Jesus, delighting in the blessed works of the Most High and in his holy service. They brought much money for the service of the widows; for he had them gathered in the cities, and he sent to them all, through his own deacons, what they needed, both clothing and food. And he did not stop preaching and speaking to them and showing that this is Jesus the Christ of whom the Scriptures proclaimed, who came and was crucified and was raised from the dead after three days. And he showed them, secondly, explaining clearly, beginning from the prophets, the things concerning Christ: that he had to come, and that in him all things should be fulfilled that had been
Luke 24:27 (echo, medium confidence) · 1 Cor 15:4 (echo, low confidence)
Notes and citation
Summary: The people believe and give money for the widows, whom Thomas provides for through his deacons, and he proves from the prophets that Jesus is the Christ.
- The passage begins with the last words of chapter 58; chapter 59 begins at "So all the people believed". The scan text numbers it 45; a renumbering to 59 is proposed. "Beginning from the prophets" echoes Luke 24:27, 44; "raised … after three days" 1 Cor 15:4.
Notes on the original text
- Digital text corrected (apparatus debris): ἐγομέγῳ; → ; E μρπηιῶγ → .
Topics: Church office, Scripture and canon
Cite (SBL): Acts Thom. 59 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-59). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-59) · 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 60
60Lipsius–Bonnet, 99–291
λεχϑέντα περὶ αὐτοῦ. | διέδραμεν δὲ ἡ τούτου φήμη εἰς πάσας ln, τοῦς τὰς πόλεις καὶ χώρας, καὶ πώντες οἱ ἔχοντες νοσοῦντας ἢ M ὀχλουμένους ὑπὸ πνευμάτων ἀκαϑάρτων προσέφερον, οὗς δὲ verit, lug, W — καὶ ἐν τῇ ὁδῷ ἐτίϑουν bv ἡ ἔμελλεν διελϑεῖν, καὶ πώντας ἐν "gy, τῇ δυνώμει τοῦ xvoíov ἐϑερώπευεν. τότε εἶπον πάντες Ono- luy ro; ϑυμαδὸν oi διε αὐτοῦ ἰαϑέντες μιᾷ φωνῇ" Δόξα σοι ᾿Ιησοῦ t egi à. τῷ τὴν ϑεραπείαν ἐξ ἴσου παρασχοντι διὰ τοῦ coU δούλου iy in xui &a00r0À0V Θωμᾶ. καὶ ὑγιαίνοντες καὶ χαίροντες δεόμεϑέ cov γενέσθαι τῆς σῆς ἀγέλης καὶ ἐναριϑμηϑῆναι εἰς τὼ σὰ πρόβαταʼ δέξαι οὖν ἡμᾶς χύριε καὶ μὴ λογίση ἡμῶν τὼ παραπτώματα ἡμῶν καὶ τὰ πρῶτα σφάλματα ἃ διεπραξάpé?c ἐν ἀγνοίᾳ ὄντες. Ὁ δὲ ἀπόστολος εἶπεν: Δόξα τῷ μονογενεῖ τῷ πο τοῦ πατρός, δόξα τῷ πρωτοτόκῳ τῶν πολλῶν ἀδελφῶν, δόξα σοι τῷ ἐπαμύντορι καὶ βοηϑῷ τῶν εἰς τὸ καταφιγιόν σου ἐρχομένων" ὁ ἄυπνος x«i τοὺς ἐν ὕπνῳ διεγείρων, ὁ ζῶν xui ζωοποιῶν τοὺς ἐν τῷ ϑανάτῳ κατακχειμένους" ϑεὲ ᾿Ιησοῦ
lechϑenta peri autou. | diedramen de hē toutou phēmē eis pasas ln, tous tas poleis kai chōras, kai pōntes hoi echontes nosountas ē M ochloumenous hypo pneumatōn akaϑartōn prosepheron, hous de verit, lug, W — kai en tę̄ hodǭ etiϑoun bv hē emellen dielϑein, kai pōntas en "gy, tę̄ dynōmei tou xvoiov eϑerōpeuen. tote eipon pantes Ono- luy ro? ϑymadon oi die autou iaϑentes mią phōnę̄" Doxa soi ᾿Iēsou t egi a. tǭ tēn ϑerapeian ex isou paraschonti dia tou coU doulou iy in xui &a00r0A0V Thōma. kai hygiainontes kai chairontes deomeϑe cov genesthai tēs sēs agelēs kai enariϑmēϑēnai eis tō sa probataʼ dexai oun hēmas chyrie kai mē logisē hēmōn tō paraptōmata hēmōn kai ta prōta sphalmata ha diepraxape?c en agnoią ontes. Ho de apostolos eipen: Doxa tǭ monogenei tǭ po tou patros, doxa tǭ prōtotokǭ tōn pollōn adelphōn, doxa soi tǭ epamyntori kai boēϑǭ tōn eis to kataphigion sou erchomenōn" ho aupnos x«i tous en hypnǭ diegeirōn, ho zōn xui zōopoiōn tous en tǭ ϑanatǭ katakcheimenous" ϑee ᾿Iēsou
spoken about him.
[60] His fame spread through all the cities and countries, and all who had people who were sick or troubled by unclean spirits brought them; some they laid on the road by which he was to pass, and he healed them all by the power of the Lord. Then all who had been healed by him said with one accord, with one voice, "Glory to you, Jesus, who have given healing to all alike through your servant and apostle Thomas. Being healthy and rejoicing, we beg you that we may become part of your flock and be counted among your sheep. Receive us, then, Lord, and do not reckon to us our transgressions and our former faults, which we committed while we were in ignorance." The apostle said, "Glory to the only-begotten from the Father; glory to the firstborn of many brothers; glory to you, the defender and helper of those who come to your refuge; the sleepless one, who wake those who are asleep; the living one, who give life to those who lie in death; God Jesus
Acts 5:15 (echo, medium confidence) · John 1:14 (allusion, high confidence) · Rom 8:29 (allusion, high confidence)
Notes and citation
Summary: Thomas's fame spreads and he heals the sick laid in his path; the healed praise Jesus and ask to join his flock, and Thomas begins a prayer of glory.
- The passage begins with the last words of chapter 59; chapter 60 probably begins at "His fame spread" (the point is uncertain). The scan text numbers it 48; a renumbering to 60 is proposed. The sick laid on the road echo Acts 5:15; "the only-begotten from the Father" John 1:14; "firstborn of many brothers" Rom 8:29.
Topics: Christology, Prayer
Cite (SBL): Acts Thom. 60 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-60). (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 61
61Lipsius–Bonnet, 99–291
Χριστέ, τοῦ ϑεοῦ τοῦ ζῶντος υἱέ, ὁ λυτρωτὴς καὶ βοηϑός, καὶ καταφυγὴ καὶ ἀνάπαυσις πώντων τῶν καμνόντων ἐν τῇ σῇ ἐργασίᾳ, ἴασιν δὲ παρέχων ἐκείνοις τοῖς διὰ τὸ σὸν ὄνομα ὑποφέρουσιν τὸ βώρος τῆς ἡμέρας καὶ τὸν καύσωνα" tizcριστοῦμεν τοῖς παρὰ σοῦ χγαρίσμασιν δοϑεῖσιν ἡμῖν καὶ τῇ l5 παρὰ coU βοηϑείᾳ χαρισϑεῖσιν ἡμῖν καὶ τῇ οἰκονομίᾳ σου τῇ ἐλϑούσῃ ἀπὸ σοῦ εἰς ἡμᾶς. τέλεσον ovv εἰς ἡμᾶς ταῦτα ἕως τέλους, ἵνα ἔχωμεν παρρησίαν τὴν ἐν σοί" ἔπιδε εἰς ἡμᾶς, ὅτι διὰ σὲ χατελείψαμεν τοὺς οἴκους ἡμῶν καὶ τὼ γονικὰ ἡμῶν, καὶ διὰ σὲ ξένοι γεγόναμεν ἡδέως καὶ ἑκόντες" ἔπιδε ἐφ᾽ ἡμᾶς κύριε, ὅτι τὴν ἰδίαν χτῆσιν κατελείψαμεν διὰ σέ, ἵνα σὲ τὴν ἀναφαίρετον χτῆσιν χτησώμεϑα᾽ émis ἐφ᾽ ἡμᾶς κύριε, ὅτι τοὺς διαφέροντας ἡμῖν κατὰ γένος καταλείψαμεν, ἵνα τῇ σῇ συγγεve(g καταμιγῶμεν" ἔπιδε ἐφ᾽ ἡμᾶς κύριε τοὺς καταλείψαντας ὅ τοὺς πατέϊρας ἑαυτῶν x«i τὰς μητέρας καὶ τοὺς τροφέας, ἵνα τὸν σὸν πατέρα ϑεασώμεϑα καὶ κορεσϑ ὦμεν τῆς αὐτοῦ τρυφῆς τῆς ϑεϊχῆς" ἔπιδε ἐφ᾽ ἡμᾶς κύριε, διὼ σὲ γὰρ τὰς συξύγους ἡμῶν τὼς σωματικὰς χατελείνψαμεν καὶ τοὺς καρποὺς ἡμῶν τοὺς ἐπιγείους, ἵνα κοινωνήσωμεν ἐχείνη τῇ κοινωνίᾳῳ τῇ παρα10 μόνῳ καὶ ἀληϑινῆ, καὶ χαρποὺς ἀληϑινοὺς ἀποχυήσωμκιεν, ὧν ἡ φύσις ἄνωϑεν ὑπάρχει, ὧν οὐδεὶς ὠἀφελέσϑαι ἐξ ἡμῶν δύναται, οἷς παραμένομεν καὶ αὐτοὶ ἡμῖν παραμένουσιν. Πρᾶξις ζ᾽ περὶ τοὺ στρατηλάτου.
Christe, tou ϑeou tou zōntos huie, ho lytrōtēs kai boēϑos, kai kataphygē kai anapausis pōntōn tōn kamnontōn en tę̄ sę̄ ergasią, iasin de parechōn ekeinois tois dia to son onoma hypopherousin to bōros tēs hēmeras kai ton kausōna" tizcristoumen tois para sou chgarismasin doϑeisin hēmin kai tę̄ l5 para coU boēϑeią charisϑeisin hēmin kai tę̄ oikonomią sou tę̄ elϑousę̄ apo sou eis hēmas. teleson ovv eis hēmas tauta heōs telous, hina echōmen parrēsian tēn en soi" epide eis hēmas, hoti dia se chateleipsamen tous oikous hēmōn kai tō gonika hēmōn, kai dia se xenoi gegonamen hēdeōs kai hekontes" epide eph᾽ hēmas kyrie, hoti tēn idian chtēsin kateleipsamen dia se, hina se tēn anaphaireton chtēsin chtēsōmeϑa᾽ emis eph᾽ hēmas kyrie, hoti tous diapherontas hēmin kata genos kataleipsamen, hina tę̄ sę̄ syngeve(g katamigōmen" epide eph᾽ hēmas kyrie tous kataleipsantas ho tous pateïras heautōn x«i tas mēteras kai tous tropheas, hina ton son patera ϑeasōmeϑa kai koresϑ ōmen tēs autou tryphēs tēs ϑeïchēs" epide eph᾽ hēmas kyrie, diō se gar tas syxygous hēmōn tōs sōmatikas chateleinpsamen kai tous karpous hēmōn tous epigeious, hina koinōnēsōmen echeinē tę̄ koinōniąǭ tę̄ para10 monǭ kai alēϑinē, kai charpous alēϑinous apochyēsōmkien, hōn hē physis anōϑen hyparchei, hōn oudeis ōaphelesϑai ex hēmōn dynatai, hois paramenomen kai autoi hēmin paramenousin. Praxis z᾽ peri tou stratēlatou.
Christ, Son of the living God, redeemer and helper, refuge and rest of all who labor in your work, giving healing to those who for your name's sake bear the burden of the day and the heat: we give thanks for the gifts given to us by you, and for the help bestowed on us from you, and for your dispensation that came from you to us. Perfect these things in us, then, to the end, that we may have the confidence that is in you.
[61] Look upon us, for for your sake we have left our homes and our fathers' goods, and for your sake have become strangers gladly and willingly. Look upon us, Lord, for we have left our own possessions for your sake, that we may gain you, the possession that cannot be taken away. Look upon us, Lord, for we have left those related to us by race, that we may be joined to your kindred. Look upon us, Lord, who have left our fathers and mothers and those who nursed us, that we may behold your Father and be satisfied with his divine food. Look upon us, Lord, for for your sake we have left our bodily consorts and our earthly fruits, that we may share in that fellowship which endures and is true, and bring forth true fruits, whose nature is from above, which no one can take from us, with which we remain and which remain with us."
Seventh Act: concerning the captain.
Matt 16:16 (echo, medium confidence) · Matt 20:12 (allusion, high confidence) · Matt 19:29 (allusion, high confidence)
Notes and citation
Summary: Thomas's prayer thanks Christ for his gifts and asks him to look on those who have left homes, possessions, families, and spouses for his sake.
- Chapter 61 probably begins at "Look upon us"; the scan text numbers the passage 49, and a renumbering to 61 is proposed. The title of the Seventh Act stands at the end. The renunciation of "bodily consorts" reflects the Acts' teaching on continence and is translated exactly. Echoes: Matt 16:16; Matt 20:12 ("the burden of the day and the heat"); Matt 19:29.
Cite (SBL): Acts Thom. 61 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-61). (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 62
62Lipsius–Bonnet, 99–291
Τοῦ δὲ ἀποστόλου ᾿Ιούδα Θωμᾶ καταγγέλλοντος ἐν πάσῃ τῇ Ἰνδίᾳ τὸν λόγον τοῦ ϑεοῦ στρατηλάτης τις τοῦ βασιλέως Μισδαίου ἦλθεν πρὸς αὐτόν, καὶ ἔλεγεν αὐτῷ" Ἡχήχοω περὶ σοῦ ὅτι μισϑὸν παρά τινος οὐ λαμβώνεις, ἀλλ᾽ ὅπερ καὶ ἔχεις τοῖς δεομένοις παρέχεις" εἰ γὰρ μισϑοὺς ἐλώμβανες, ἀπέστειλα ἂν χρῆμα ἱκανόν, καὶ αὐτὸς ἐνθάδε οὐ παρεγενόμην" ὁ γὰρ βασιλεὺς ἐκτὸς ἐμοῦ οὐδὲν διαπράττεται" πολλὰ γὼρ ὑπάρχοντώ μοί εἰσιν καὶ πλούσιός εἰμι, εἷς τῶν πλουτούντων ἐν τῇ ᾿Ινδίᾳ᾽ καὶ οὐδ᾽ ὅλως ἠδίκησώ ποτέ τινα" τὸ δὲ ἐναντίον μοι συνέβη" γαμετὴν ἔχω, καὶ ἔσχον ἐξ αὐτῆς ϑυγατέρα, καὶ πάνυ διάχειμαι πρὸς αὐτήν, ὡς καὶ ἡ φύσις ἀπαιτεῖ, ἄλλης δὲ γυναικὸς οὐ πεπείραμαι. ἔτυχεν δὲ γάμον γενέσϑαι ἐν τῇ ἡμετέρᾳ πόλει, καὶ πάνυ μοι προσφιλεῖς ἧσαν οἱ τὸν γώμον ποιοῦντες" εἰσελϑόντες οὖν ἡ ξίουν us καλοῦντες αὐτὴν καὶ τὴν ϑυγατέρα αὐτῆς. ἐπεὶ οὖν πάνυ μοι φίλοι ἦσαν, οὐχ ἠδυνήϑην παραιτήσασϑαι" ἀπέστειλα οὖν αὐτὴν καίπερ μὴ βουλομένην ἀπελϑεῖν, πολλοὺς δὲ καὶ οἰκέτας συνἀπέστειλα αὐταῖς. ἀπήεσαν οὖν κόσμον πολὺν χεχοσμημέναι αὐτὴ καὶ | ϑυγάτηρ αὐτῆς"
Tou de apostolou ᾿Iouda Thōma katangellontos en pasę̄ tę̄ Indią ton logon tou ϑeou stratēlatēs tis tou basileōs Misdaiou ēlthen pros auton, kai elegen autǭ" Hēchēchoō peri sou hoti misϑon para tinos ou lambōneis, all᾽ hoper kai echeis tois deomenois parecheis" ei gar misϑous elōmbanes, apesteila an chrēma hikanon, kai autos enthade ou paregenomēn" ho gar basileus ektos emou ouden diaprattetai" polla gōr hyparchontō moi eisin kai plousios eimi, heis tōn ploutountōn en tę̄ ᾿Indią᾽ kai oud᾽ holōs ēdikēsō pote tina" to de enantion moi synebē" gametēn echō, kai eschon ex autēs ϑygatera, kai pany diacheimai pros autēn, hōs kai hē physis apaitei, allēs de gynaikos ou pepeiramai. etychen de gamon genesϑai en tę̄ hēmeterą polei, kai pany moi prosphileis hēsan hoi ton gōmon poiountes" eiselϑontes oun hē xioun us kalountes autēn kai tēn ϑygatera autēs. epei oun pany moi philoi ēsan, ouch ēdynēϑēn paraitēsasϑai" apesteila oun autēn kaiper mē boulomenēn apelϑein, pollous de kai oiketas synapesteila autais. apēesan oun kosmon polyn chechosmēmenai autē kai | ϑygatēr autēs"
While the apostle Judas Thomas was proclaiming the word of God throughout India, a captain of King Misdaeus came to him and said to him, "I have heard about you that you take no payment from anyone, but whatever you have you give to those in need. For if you took payment, I would have sent a sufficient sum and would not have come here myself; for the king does nothing without me. I have many possessions and am rich, one of the wealthy men in India, and I have never wronged anyone at all. But the opposite has happened to me. I have a wife, and I had a daughter by her, and I am very devoted to her, as nature too requires, and I have had no experience of any other woman. It happened that a wedding took place in our city, and those who were holding the wedding were very dear to me. They came and asked me, inviting her and her daughter. Since they were very dear friends of mine, I could not refuse; so I sent her, though she did not want to go, and I sent many servants with them. So they went off, she and her daughter, adorned with much finery.
Notes and citation
Summary: A wealthy captain of King Misdaeus comes to Thomas and begins to tell how his wife and daughter went, against her will, to a wedding.
- The opening of the Seventh Act, chapter 62. The scan text numbers this passage 53; a renumbering to 62 is proposed.
Cite (SBL): Acts Thom. 62 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-62). (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 63
63Lipsius–Bonnet, 99–291
ἑσπέρας δὲ γενομένης καὶ χαιροῦ ἐστώντος ἀναλῦσαι ἀπὸ τῶν γάμων λαμπάδας καὶ δᾷδας ἔπεμινα εἰς ὠπάντησιν αὐτῶν" xGy0) iv τῇ ὁδῷ εἱστήκειν χατοπτεύων πότε ἔλϑη καὶ ϑεώσομαι αὐτὴν σὺν τῇ ϑυγατρέ μου. καὶ ἑστὼς φωνὴν ὀλολυγμοῦ ἤκουον: Οὐαὶ αὐτὴ ix παντὸς στόματος ἠχούετο: οἱ δὲ δοῦλοι τὴν ἐσϑῆτα ἔχοντες περιερρηγμένην ἤρχοντο πρός μὲ ἀναγγέλλοντες τὰ γενόμενα. Εἴδομέν qσιν Gvügnnóv τινὰ καὶ παῖδα σὺν αὐτῷ καὶ ὁ μὲν ἄνϑρωπος ἐπέβαλεν αὐτοῦ τὴν χεῖρα ἐπὶ τὴν γυναῖκά cov καὶ ὁ παῖς ἐπὶ τὴν ϑυγατέρα cov, ei δὲ ἔφυγον ἀπ᾿ αὐτῶν" ἡμεῖς δὲ τοῖς ξίφεσιν ἐτρώσαμεν αὐτούς" τὰ δὲ ξίφη ἡμῶν εἰς γῆν ἔπεσον. καὶ αὐτῇ τῇ ὥρᾳ κατέπεσον αὐταὶ ταῖς ὀδοῦσι τρίζουσαι καὶ τὰς κεφαλὰς εἰς γῆν κρούουσαι" καὶ ταῦτα εἰδότες ἤλθομεν ἀναγγεῖλαί σοι. Ταῦτα δὲ παρὰ τῶν δούλων ἀκούσας ἐγὼ τὴν ἐσϑῆτα περιέρρηξα, καὶ τὰς χεῖρας ἐπὶ τὴν ὄψιν ἐπάταξα, καὶ ὥσπερ ἐμμανὴς γενόμενος ἔτρεχον τὴν ὁδόνγʼ καὶ ἀπελϑὼν εὗρον αὐτὰς ἐρριμμένας ἐν τῇ ἀγορᾷʼ καὶ λαβὼν αὐτὰς ἤγαγον εἰς τὴν οἰκίαν μου, καὶ μετὰ πολλὴν ὥραν ἔνηψαν, καὶ κατασταϑεῖσαι ἐκαϑέσϑησαν.
hesperas de genomenēs kai chairou estōntos analysai apo tōn gamōn lampadas kai dądas epemina eis ōpantēsin autōn" xGy0) iv tę̄ hodǭ heistēkein chatopteuōn pote elϑē kai ϑeōsomai autēn syn tę̄ ϑygatre mou. kai hestōs phōnēn ololygmou ēkouon: Ouai autē ix pantos stomatos ēchoueto: hoi de douloi tēn esϑēta echontes perierrēgmenēn ērchonto pros me anangellontes ta genomena. Eidomen qsin Gvugnnov tina kai paida syn autǭ kai ho men anϑrōpos epebalen autou tēn cheira epi tēn gynaika cov kai ho pais epi tēn ϑygatera cov, ei de ephygon ap᾿ autōn" hēmeis de tois xiphesin etrōsamen autous" ta de xiphē hēmōn eis gēn epeson. kai autę̄ tę̄ hōrą katepeson autai tais odousi trizousai kai tas kephalas eis gēn krouousai" kai tauta eidotes ēlthomen anangeilai soi. Tauta de para tōn doulōn akousas egō tēn esϑēta perierrēxa, kai tas cheiras epi tēn opsin epataxa, kai hōsper emmanēs genomenos etrechon tēn hodongʼ kai apelϑōn heuron autas errimmenas en tę̄ agorąʼ kai labōn autas ēgagon eis tēn oikian mou, kai meta pollēn hōran enēpsan, kai katastaϑeisai ekaϑesϑēsan.
When evening came and it was time to leave the wedding, I sent lamps and torches to meet them, and I stood in the road watching for when she would come and I would see her with my daughter. And as I stood there, I heard a sound of wailing: 'Woe to her!' was heard from every mouth. And the slaves came to me with their clothing torn, reporting what had happened. 'We saw a man,' they said, 'and a boy with him; and the man laid his hand on your wife, and the boy on your daughter, and they fled from them. We wounded them with our swords, but our swords fell to the ground. And at that very hour the women fell down, gnashing their teeth and striking their heads on the ground; and having seen this we came to tell you.' When I heard this from the slaves, I tore my clothing and struck my face with my hands, and like a madman I ran along the road; and going off I found them flung down in the market place. I took them and brought them to my house, and after a long while they came to themselves, recovered, and sat up.
Notes and citation
Summary: The captain tells how a man and a boy seized his wife and daughter on the way home from the wedding and threw them down.
- Chapter 63 (the scan text numbers it 58; a renumbering to 63 is proposed).
Cite (SBL): Acts Thom. 63 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/40/#p-63). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-63) · 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.