Acts of Thomas preface–22

Anonymous · Acts of Thomas · ca. 200–250 · Edessa (probably) · 22 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).

Acts of Thomas (title)

0Lipsius–Bonnet, 99

Πράξεις τοῦ ἁγίου ἀποστόλου Θωμᾶ

Praxeis tou hagiou apostolou Thōma

Acts of the holy apostle Thomas

Notes and citation

Summary: The title of the work.

Cite (SBL): Acts Thom. pref. (Lipsius–Bonnet, 99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-0). (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 1

1Lipsius–Bonnet, 99–291

ναῖος, καὶ Ἰούδας Ἰαχώβου, καὶ διείλωαμεν τὼ χλίματα τῆς οἰκουμένης, ὃ ὅπως εἷς ἕκαστος ἡμῶν ἐντῷ | χλέματι τῷ λαχόντι αὐτῷ καὶ εἰς τὸ ἔϑνος ἐν ᾧ ὁ χύριος αὐτὸν ἀπέστειλεν χατὼ κλῆρον ovv ἔλαχεν ἡ lvóím Ἰούδῳ Θωμῷ τῷ καὶ διδύμῳ᾽ οὐκ ἐβούλετο δὲ ἀὠπελϑεῖν, λέγων μὴ δύυνασίδαι μήτε χωρεῖν διὰ τὴν ἀσϑένειαν τῆς σαρκός, καὶ ὅτι Ἄνϑρωπος ὧν Ἑβραῖος πῶς δύναμαι πορευϑῆναι ἐν τοῖς Ἰνδοῖς κηρύξαι τὴν ἀλήϑειαν; Καὶ ταῦτα αὐτοῦ διαλογιζομένου καὶ λέγοντος ὄὥὄφϑη αὐτῷ ὁ σωτὴρ διὰ τῆς νυχτός, καὶ λέγει αὐτῷ" M; φοβοῦ Θωμᾶ, ἄπελϑε εἰς τὴν ᾿Ινδίαν καὶ κήρυξον ἐχεῖ τὸν λόγον" ἡ γὰρ χάρις μού ἐστιν μετὰ σοῦ. Ὃ δὲ οὐχ ἐπείϑετο. λέγων" Ὅπου βούλει με ἀποστεῖλαι ἀπόστειλον ἀλλαχοῦ" εἰς Ἰνδοὺς γὰρ οὐχ ἀπέρχομαι.

naios, kai Ioudas Iachōbou, kai dieilōamen tō chlimata tēs oikoumenēs, ho hopōs heis hekastos hēmōn entǭ | chlemati tǭ lachonti autǭ kai eis to eϑnos en hǭ ho chyrios auton apesteilen chatō klēron ovv elachen hē lvoim Ioudǭ Thōmǭ tǭ kai didymǭ᾽ ouk ebouleto de aōpelϑein, legōn mē dyynasidai mēte chōrein dia tēn asϑeneian tēs sarkos, kai hoti Anϑrōpos hōn Hebraios pōs dynamai poreuϑēnai en tois Indois kēryxai tēn alēϑeian? Kai tauta autou dialogizomenou kai legontos hoōophϑē autǭ ho sōtēr dia tēs nychtos, kai legei autǭ" M? phobou Thōma, apelϑe eis tēn ᾿Indian kai kēryxon echei ton logon" hē gar charis mou estin meta sou. Ho de ouch epeiϑeto. legōn" Hopou boulei me aposteilai aposteilon allachou" eis Indous gar ouch aperchomai.

… [the Cana]naean, and Judas son of James; and we divided the regions of the world, so that each of us should go to the region that fell to him by lot and to the nation to which the Lord sent him. By lot, then, India fell to Judas Thomas, who is also called Didymus. But he did not want to go, saying that he could neither travel nor endure it because of the weakness of the flesh, and: "How can I, a Hebrew, go among the Indians to preach the truth?" While he was reasoning and saying this, the Savior appeared to him by night and said to him, "Do not be afraid, Thomas. Go away to India and preach the word there, for my grace is with you." But he would not obey, saying, "Send me wherever you wish to send me, but somewhere else; for I am not going to the Indians."

Textual problem in this passage: see the notes.

John 11:16 (echo, medium confidence)

Notes and citation

Summary: The apostles divide the world by lot; India falls to Judas Thomas, who refuses to go even when the Savior appears to him.

The opening of the chapter (the time, and the list of the apostles in Jerusalem down to Simon the Canaanean) is lost in the scan text; the surviving text begins in the middle of the list. A running head, apparatus fragments, and a stray clause from the apparatus ("and they said to one another, Come, let us cast lots") are removed. "Didymus" means "twin" (compare John 11:16); the Acts treat Thomas as the twin of Jesus.

Notes on the original text

Digital text corrected (apparatus (variant reading) leaked into the text; apparatus debris; running head and apparatus siglum): ίξεις τοῦ ἀγίου εἰποστόλου Conà. Tischend → ; ποj 0507. → ; [ax] καὶ εἶπον πρὸς ἀλλήλους δεῦτε ἵνα βάλλομεν χλήρους χεὶ → .

Cite (SBL): Acts Thom. 1 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-1). (abbreviation not yet checked)

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Chapter 2

2Lipsius–Bonnet, 99–291

Καὶ ταῦτα αὐτοῦ λέγοντος καὶ ἐνθυμουμένου ἔτυχεν iumogóv τινα εἶναι ἐκεῖ ἀπὸ τῆς Ἰνδίας ἐλθόντα ᾧ ὄνομα ββάνης, ἀπὸ τοῦ βασιλέως Γουνδωαφόρου ἀποσταλέντα καὶ ὅ ἐντολὴν παρ᾽ αὐτοῦ εἰληφότα | τέκτονα πριώμενον ἐγαγ εἶν αὐτῷ. ὁ δὲ κύριος ἰδὼν αὐτὸν ἐν τῇ ἀγορᾷ περιπατοῦντα τὸ μεσημβρινὸν εἶπεν αὐτῷ" Βούλει rézrove πρίασϑαι; Ὃ δὲ εἶπεν αὐτῷ: Ναί. Καὶ ὁ κύριος ἔφη αὐτῷ: Ἔχω δοῦλον τέχτονω καὶ βούλομαι αὐτὸν πωλῆσαι. Καὶ ταῦτα εἰπὼν ὑπὲ- δειξεν αὐτῷ τὸν Θωμᾶν ἀπὸ μαχρόϑεν, καὶ συνε ὠνησεν μετ᾽ αὐτοῦ τριῶν λιτρῶν ἀσήμου, καὶ ἔγραψεν ὠνὴν λέγων" ben ᾿Εγὼ Ἰησοῦς υἱὸς Ιωσὴφ τοῦ τέχτονος ὁμολογῶ πεπραχέναι ἐμὸν δοῦλον ᾿Ιούδαν ὀνόματι σοὶ τῷ ᾿ββάνῃ ἐμπόρῳ Tow — φύρου τοῦ βασιλέως τῶν ᾿Ινδῶν. Τῆς δὲ ὠνῆς τελεσϑείσης TN ?;Th ὅ ὁ σωτὴρ παραλαβὼν ᾿ἸΙούδαν τὸν καὶ Θωμᾶν ἀπήγαγεν πρὸς —. p. ᾿ββάνην τὸν ἔμπορον: καὶ ἰδὼν αὐτὸν ὁ ᾿᾿ββάνης εἶπεν πρὸς αὐτόν" ὐὗτός ἐστιν ὁ δεσπότης cov; Καὶ ἀποχριϑεὶς ὃ ie T ἀπόστολος εἶπεν. Ναί, κύριός μού ἐστιν. Ὃ δὲ φησιν" Ἠγό: Ya ji ρασώ ct παρ᾽ αὐτοῦ. Καὶ ὁ ἀπόστολος ἡσύχαζεν. ΞΕ; Tj δὲ ἑξῆς ὄρϑρου εὐξώμενος καὶ δεηϑεὶς τοῦ χυρίου tni, εἶπεν

Kai tauta autou legontos kai enthymoumenou etychen iumogov tina einai ekei apo tēs Indias elthonta hǭ onoma bbanēs, apo tou basileōs Goundōaphorou apostalenta kai ho entolēn par᾽ autou eilēphota | tektona priōmenon egag ein autǭ. ho de kyrios idōn auton en tę̄ agorą peripatounta to mesēmbrinon eipen autǭ" Boulei rezrove priasϑai? Ho de eipen autǭ: Nai. Kai ho kyrios ephē autǭ: Echō doulon techtonō kai boulomai auton pōlēsai. Kai tauta eipōn hype- deixen autǭ ton Thōman apo machroϑen, kai syne ōnēsen met᾽ autou triōn litrōn asēmou, kai egrapsen ōnēn legōn" ben ᾿Egō Iēsous huios Iōsēph tou techtonos homologō peprachenai emon doulon ᾿Ioudan onomati soi tǭ ᾿bbanę̄ emporǭ Tow — phyrou tou basileōs tōn ᾿Indōn. Tēs de ōnēs telesϑeisēs TN ??Th ho ho sōtēr paralabōn ᾿IIoudan ton kai Thōman apēgagen pros —. p. ᾿bbanēn ton emporon: kai idōn auton ho ᾿᾿bbanēs eipen pros auton" hyytos estin ho despotēs cov? Kai apochriϑeis ho ie T apostolos eipen. Nai, kyrios mou estin. Ho de phēsin" Ēgo: Ya ji rasō ct par᾽ autou. Kai ho apostolos hēsychazen. XE? Tj de hexēs orϑrou euxōmenos kai deēϑeis tou chyriou tni, eipen

While he was saying and pondering this, there happened to be a merchant there who had come from India, named Abbanes, sent by King Gundaphorus with orders from him to buy a carpenter and bring him back to him. The Lord saw him walking in the market place at noon and said to him, "Do you want to buy a carpenter?" He said to him, "Yes." And the Lord said to him, "I have a slave who is a carpenter, and I want to sell him." Having said this, he pointed Thomas out to him from a distance, and agreed with him on three pounds of uncoined silver, and wrote a bill of sale, saying: "I, Jesus, son of Joseph the carpenter, acknowledge that I have sold my slave, Judas by name, to you, Abbanes, merchant of Gundaphorus, king of the Indians." When the sale was completed, the Savior took Judas, also called Thomas, and led him to Abbanes the merchant. Seeing him, Abbanes said to him, "Is this your master?" The apostle answered and said, "Yes, he is my lord." He said, "I have bought you from him." And the apostle was silent. [3] The next day, at dawn, having prayed and entreated the Lord, the apostle said:

Textual problem in this passage: see the notes.

Matt 13:55 (echo, low confidence)

Notes and citation

Summary: The Lord sells Thomas as a slave carpenter to Abbanes, the merchant of King Gundaphorus, and Thomas accepts.

Chapter 3 begins inside this passage at "The next day"; its numeral is lost in the scan text, and its text continues in the next passages. The OCR text carries scattered apparatus sigla, which are not translated.

Cite (SBL): Acts Thom. 2 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-2). (abbreviation not yet checked)

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Chapter 4

4Lipsius–Bonnet, 99–291

ἀπόστολος" Πορεύομαι ὅπου βούλει κύριε ᾿Ιησοῦ" τὸ SN eg a ϑέλημα τὸ σὸν γενέσθω. ᾿Απῆλϑεν δὲ πρὸς βϑαάνην rov W urs τῷ ἔμπορον μηδὲν ὅλως [τι μεϑ ἑαυτοῦ χομισώμενος ἀλλ

apostolos" Poreuomai hopou boulei kyrie ᾿Iēsou" to SN eg a ϑelēma to son genesthō. ᾿Apēlϑen de pros bϑaanēn rov W urs tǭ emporon mēden holōs [ti meϑ heautou chomisōmenos all

"I am going wherever you wish, Lord Jesus; your will be done." He went to Abbanes the merchant, taking nothing at all with him except

Matt 26:42 (echo, medium confidence)

Notes and citation

Summary: Thomas submits to the Lord's will and goes to the merchant.

This short passage is the middle of chapter 3; the scan's division falls at a page break. "Your will be done" echoes Matt 6:10; 26:42.

Cite (SBL): Acts Thom. 4 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-4). (abbreviation not yet checked)

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Chapter 5

5Lipsius–Bonnet, 99–291

TO. an " μή τίμημα αὐτοῦ μόνον. δεδώκει γὰρ αὐτῷ ὁ κύριος λέγων: Ἤτω a μετὼ σοῦ καὶ ἡ τιμή σου μετὰ τῆς χάριτός μου ὅπου ὧν ἀπ- Th " az ἐρχη. Κατέλαβεν δὲ ὁ ἀπόστολος τὸν ββάνην ἴσως τὰ σχεύη; liz. αὐτοῦ ἀναφέροντα εἰς τὸ πλοῖον" ἤρξατο οὖν καὶ αὐτὸς cvraναφέρειν αὐτῷ. ἐμβώντων δὲ αὐτῶν εἰς τὸ πλοῖον καὶ καΐλεσϑέντων ἐξηήταζεν ὁ ᾿ββάνης τὸν ὠπόστολον λέγων" dloícv ἐργασίαν οἶδας; Ὃ δὲ ἔφη" Εν μὲν ξύλοις ἄροτρα καὶ ζυγοὺς καὶ τρυτώνας καὶ πλοῖα καὶ xomug πλοίων καὶ ἱστοὺς x«i lO τροχίσκους, ἐν δὲ λέϑοις στήλας τε καὶ ναοὺς καὶ πραιτώρια βασιλικά. Εἶπεν δὲ αὐτῷ ὁ ββάνης ὁ ἔμπορος" Τοιούτου γὰρ καὶ χρείαν ἔχομεν τεχνίτου. Ἤρξαντο οὖν χαταπλέεινʼ ἔσχον δὲ ἐπιτήδειον ἄνεμον, καὶ προϑύμως ἔπλεον ἕως ὅτε κατήντησαν εἰς νδράπολιν, πόλιν βασιλιχήν. ᾿Εξελϑόντες δὲ ἀπὸ τοῦ πλοίου εἰσήεσαν εἰς τὴν πόλιν. καὶ ἰδοὺ φωναὶ αὐλητῶν καὶ ὑδραύλεων καὶ σάλπιγγες ntur χοῦσαι | αὐτούς" ἐξήταζεν δὲ ὁ ἀπόστολος λέγων" Τίς ἐστιν αὕτη ἡ ἑορτὴ ἡ ἐν τῇ πόλει ταύτη; Ἔλεγον δὲ αὐτῷ οἱ i or. Kai σὲ oi ϑεοὶ ἤγαγον ἵνα εὐωχηϑῆς ἐν τῇ πόλει ταύτῃ. γὰρ βασιλεὺς ϑυγατέρα μονογενῆ ἔχει, καὶ νῦν αὐτὴν ἐχδίδωσιν ἀνδρὶ πρὸς γώμον" τῶν οὖν γώμων ἡ χαρὰ καὶ ἡ πανηγυρίς ἔστιν αὕτη σήμερον ἣν εἶδες ἑορτήν. ὃ δὲ βασιλεὺς χήρυχὰς ἀπέστειλεν χηρύξαι πανταχοῦ πώντας παρατυχεῖν εἰς ὅ τοὺς γώμους, πλουσίους TE καὶ πένητας, δούλους τε x«i ἐλευϑέρους, ξένους τε καὶ πολίτας" εἴ τις δὲ παραιτήσηται καὶ μῇ παρατύχῃ εἰς τοὺς γάμους, ὑπεύϑυνος ἔσται τῷ βασιλεῖ. “Πβάνης δὲ ὠχούσας εἶπεν τῷ ἀποστόλῳʼ ᾿Ἵπέλϑωμεν οὖν καὶ ἡμεῖς, ἵνά μὴ προσχρούσωμεν τῷ βασιλεῖ, καὶ μάλιστα ξένοι ὄντες. Ὃ δὲ εἶπενʼ ᾿4πέλϑωμεν. Καταλύσαντες δὲ ἐν τῷ ξενοδοχείῳ καὶ ὀλίγον ἀναπαέντες ἀπῆλύον εἰς τοὺς γάμους. καὶ ἰδὼν ὁ ἀπόστολος ἀνακεχλιμένους πάντας ὠνεχλίϑη καὶ

TO. an " mē timēma autou monon. dedōkei gar autǭ ho kyrios legōn: Ētō a metō sou kai hē timē sou meta tēs charitos mou hopou hōn ap- Th " az erchē. Katelaben de ho apostolos ton bbanēn isōs ta scheuē? liz. autou anapheronta eis to ploion" ērxato oun kai autos cvranapherein autǭ. embōntōn de autōn eis to ploion kai kaïlesϑentōn exēētazen ho ᾿bbanēs ton ōpostolon legōn" dloicv ergasian oidas? Ho de ephē" En men xylois arotra kai zygous kai trytōnas kai ploia kai xomug ploiōn kai histous x«i lO trochiskous, en de leϑois stēlas te kai naous kai praitōria basilika. Eipen de autǭ ho bbanēs ho emporos" Toioutou gar kai chreian echomen technitou. Ērxanto oun chatapleeinʼ eschon de epitēdeion anemon, kai proϑymōs epleon heōs hote katēntēsan eis ndrapolin, polin basilichēn. ᾿Exelϑontes de apo tou ploiou eisēesan eis tēn polin. kai idou phōnai aulētōn kai hydrauleōn kai salpinges ntur chousai | autous" exētazen de ho apostolos legōn" Tis estin hautē hē heortē hē en tę̄ polei tautē? Elegon de autǭ hoi i or. Kai se oi ϑeoi ēgagon hina euōchēϑēs en tę̄ polei tautę̄. gar basileus ϑygatera monogenē echei, kai nyn autēn echdidōsin andri pros gōmon" tōn oun gōmōn hē chara kai hē panēgyris estin hautē sēmeron hēn eides heortēn. ho de basileus chērychas apesteilen chēryxai pantachou pōntas paratychein eis ho tous gōmous, plousious TE kai penētas, doulous te x«i eleuϑerous, xenous te kai politas" ei tis de paraitēsētai kai mę̄ paratychę̄ eis tous gamous, hypeuϑynos estai tǭ basilei. “Pbanēs de ōchousas eipen tǭ apostolǭʼ ᾿Hipelϑōmen oun kai hēmeis, hina mē proschrousōmen tǭ basilei, kai malista xenoi ontes. Ho de eipenʼ ᾿4pelϑōmen. Katalysantes de en tǭ xenodocheiǭ kai oligon anapaentes apēlyon eis tous gamous. kai idōn ho apostolos anakechlimenous pantas ōnechliϑē kai

only his price. For the Lord had given it to him, saying, "Let your price, too, be with you, together with my grace, wherever you go." The apostle found Abbanes carrying his baggage up onto the ship, so he too began to carry it up with him. When they had gone aboard and sat down, Abbanes questioned the apostle, saying, "What kind of work do you know?" He said, "In wood: ploughs and yokes and balances, and boats and oars for boats, and masts and pulleys; in stone: pillars and temples and royal palaces." Abbanes the merchant said to him, "Indeed, it is just such a craftsman we need." So they began to sail. They had a favorable wind and sailed eagerly until they reached Andrapolis, a royal city. Leaving the ship, they went into the city; and behold, the sounds of flute players and water organs and trumpets were echoing around them. The apostle inquired, saying, "What is this festival in this city?" The people there said to him, "The gods have brought you, too, to feast in this city. For the king has an only daughter, and he is now giving her in marriage to a husband; the joy and festal gathering of the wedding is this festival you have seen today. And the king has sent heralds to proclaim everywhere that all are to come to the wedding, rich and poor, slaves and free, strangers and citizens; and if anyone refuses and does not come to the wedding, he will answer for it to the king." When Abbanes heard this, he said to the apostle, "Let us go too, then, so that we do not offend the king, especially as we are strangers." He said, "Let us go." They took lodging in the inn, rested a little, and went to the wedding. And when the apostle saw them all reclining, he too reclined,

Textual problem in this passage: see the notes.

Matt 22:9 (echo, low confidence)

Notes and citation

Summary: Thomas and Abbanes sail to Andrapolis, where the king's daughter is being married, and they go to the wedding feast.

Chapter 4 begins somewhere in this passage (probably at "The apostle found Abbanes" or "When they had gone aboard"); its numeral is lost in the scan text. The OCR text carries apparatus sigla and line numbers, which are not translated. The king's summons of all, rich and poor, echoes the wedding parable of Matt 22:1–10.

Cite (SBL): Acts Thom. 5 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-5). (abbreviation not yet checked)

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Chapter 6

6Lipsius–Bonnet, 99–291

B αὐτὸς àv τῷ μέσῳ: ἀπέβλεπον δὲ εἰς αὐτὸν πάντες ὡς εἰς ξένον καὶ ἐξ ἀλλοδαπῆς ἐλθόντα γῆς" ββάνης δὲ ὁ ἔιιπορος Th ὡς ἅτε δεσπότης εἰς ἄλλον τόπον ἀνεχλίϑη. δ Ὁ Δειπνησάντων δὲ αὐτῶν καὶ πιόντων ὁ ἀπόστολος οὐδενὸς ἐγεύσατο" οἱ οὖν περὶ αὐτὸν ὄντες ἔλεγον αὐτῷ" Ti T ἦλϑες ἐνθάδε μήτε ἐσϑίων μήτε πίνων; Ὃ δὲ ἀπεχρίνατο αὐτοῖς λέγων: Διὰ μεῖζόν τι τῆς βρώσεως ἣ καὶ τοῦ πύτοι ἦλθον ἐνθάδε, καὶ ἵνα τὸ ϑέλημα τοῦ βασιλέως τελέσω. οἱ γὰρ χήρυχες τὰ τοῦ βασιλέως κηρύσσουσιν, καὶ ὃς ἂν υἱ ἀχούση τῶν κηρύχων ὑπόδικος ἔσται τῇ τοῦ βασιλέως χρέσει. Δειπνησώντων οὖν αὐτῶν καὶ πιόντων, καὶ στεφάνων καὶ μύρων προσενεχϑέντων, λαβόντες μύρον ἕκαστος, ὃς μὲν τὴν ὄψιν αὐτοῦ χατήλειφεν, ὃς δὲ τὸ γένειον, ὃς δὲ καὶ ἄλλους τύπους τοῦ σώματος αὐτοῦ" ὁ δὲ ἀπόστολος τὴν χορυφὴν ἤλειψεν τῆς ἑαυτοῦ χεφραλῆς, καὶ ὀλίγον τε εἰς τοὺς μυχτῆρας ἐπέχρισεν ἑωυτοῦ, κατέσταξεν δὲ καὶ εἰς τὰς ἀκοὰς τὰς ἑαυτοῦ, προσῆπτε δὲ καὶ τοῖς ὀδοῦσιν | αὐτοῦ, καὶ τὼ περὶ τὴν χαρδίωαν αὐτοῦ συνέχρισεν ἐπιμελῶς" καὶ τὸν στέφανον δὲ τὸν προσενεχϑέντα αὐτῷ bx μυρσίνης καὶ ἄλλων ἀνϑέων πεπλεγμένον λαβὼν ἐπέϑετο τῇ ἑαυτοῦ κεφαλῇ, κλάδον δὲ χαλάμου ἔλαβεν ἐν τῇ χειρὶ αὐτοῦ καὶ κατεῖχεν. ἡ δὲ αὐλήτρια κατέχουσα ἐν τῇ χειρὶ αὐτῆς τοὺς αὐλοὺς περιήρχετο πάντας καὶ ηὔλει᾽ ὅτι à δὲ ἦλθεν καϑʼ ὃν τόπον ἣν ὁ ἀπόστολος, ἔστη ἐπώνω αὐτοῦ ᾿; χκαταυλοῦσα πρὸς τὴν χεφαλὴν αὐτοῦ ὥραν πολλήν. ἦν δὲ ἐν δ Ἑβραία τῷ γένει ἡ αὐλήτρια ἐχείνη. ne T Τοῦ δὲ ἀποστόλου εἰς τὴν γῆν GqopüOrrog εἷς τις τῶν oivoyOwv ἐχτείνας τὴν χεῖρα αὐτοῦ ἐράπισεν αὐτὸν. ἐπάρις ἐξ δὲ ὁ ἀπόστολος τοὺς ὀφθαλμοὺς αὐτοῦ καὶ προσσχὼν tà ἡ τύψαντι αὐτὸν εἶπεν" O ϑεύς μου ἀφήσει σοι εἰς τὸν uélàorra —— τ αἰῶνα τὴν ἀδικίαν ταύτην, elg δὲ τὸν χόσμον τοῦτον δείξει ᾿ ᾿ αὐτοῦ τὰ ϑαυμάσια, καὶ ϑεώσομαι ἤδη τὴν χεῖρα ἐχείνην τ Θ΄ τύψασαν μὲ ὑπὸ χυνῶν συρομένην. Καὶ εἰπὼν ταῦτα ἠρξατὸ n άλλειν καὶ λέγειν τὴν δὴν ταύτην" H χόρη τοῦ φωτὸς ϑυγάτηρ, ἡ ἐνέστηχε καὶ ἔγκειται TO ἀπαύγασμα τῶν βασιλέων τὸ γαῦρον, καὶ ἐπιτερπὲς ταύτης τὸ ϑέαμω, φαιδρῷ κάλλει χαταυγάζουσα᾽ ἧς τὰ ἐνδύματα ἔοιχεν ἐαρινοῖς ἄνϑεσιν, ἀποφορὰ δὲ εὐωδίας ἐξ αὐτῶν διαδίδοται" xui ἐν τῇ χορυφῆ ἵδρυται ὁ βασιλεύς, τρέφων τὴ ἑαυτοῦ ἀμ- βροσίᾳ τοὺς àm αὐτὸν ἱδρυμένους" ἔγχειται δὲ ταύτης τῇ κεquij ἀλήϑεια, χαρὰν δὲ τοῖς ποσὶν αὐτὴς ἐμφαίνει" ἧς τὸ στόμα ἀνέῳκται x«i πρεπύντως αὐτῇʼ τριάκοντα καὶ δύο εἰσὶν οἱ ταύτην ὑμνολογοῦντες" ἧς ἡ γλῶττα παραπετάσματι ἔοικεν τῆς ϑύρας ὃ ἐχτινάσσεταε τοῖς εἰσιοῦσιν: ἧς ὁ αὐχὴν εἰς τύπον βαϑμῶν ἔγκειται ὧν ὃ πρῶτος δημιουργὸς ἐδημιούργησεν, αἱ δὲ δύο αὐτῆς χεῖρες σημαίνουσιν καὶ ὑποδειχνύουσιν τὸν χορὸν τῶν εὐδαιμόνων αἰώνων κηρύσσοντες, οἱ δὲ δώχτυλοι αὐτῆς τὰς πύλας τῆς πόλεως ὑποδειχνύουσιν" ἧς ὁ παστὸς φωτεινός, ἀποφορὰν ἀπὸ βαλσάώμου καὶ παντὸς ὠρώματος διαπνέων, ἀναδιδούς Tt ἑσμὴν ἡδεῖαν σμύρνης τε καὶ φύλλου, ὑπέστρων- ΤῊΝ τι δὲ ἐντὸς μυρσίναι καὶ ἀνϑέων παμπόλλων ἡδυπνόων, αἱ ius.

B autos av tǭ mesǭ: apeblepon de eis auton pantes hōs eis xenon kai ex allodapēs elthonta gēs" bbanēs de ho eiiporos Th hōs hate despotēs eis allon topon anechliϑē. d Ho Deipnēsantōn de autōn kai piontōn ho apostolos oudenos egeusato" hoi oun peri auton ontes elegon autǭ" Ti T ēlϑes enthade mēte esϑiōn mēte pinōn? Ho de apechrinato autois legōn: Dia meizon ti tēs brōseōs hē kai tou pytoi ēlthon enthade, kai hina to ϑelēma tou basileōs telesō. hoi gar chēryches ta tou basileōs kēryssousin, kai hos an hui achousē tōn kērychōn hypodikos estai tę̄ tou basileōs chresei. Deipnēsōntōn oun autōn kai piontōn, kai stephanōn kai myrōn prosenechϑentōn, labontes myron hekastos, hos men tēn opsin autou chatēleiphen, hos de to geneion, hos de kai allous typous tou sōmatos autou" ho de apostolos tēn choryphēn ēleipsen tēs heautou chephralēs, kai oligon te eis tous mychtēras epechrisen heōytou, katestaxen de kai eis tas akoas tas heautou, prosēpte de kai tois odousin | autou, kai tō peri tēn chardiōan autou synechrisen epimelōs" kai ton stephanon de ton prosenechϑenta autǭ bx myrsinēs kai allōn anϑeōn peplegmenon labōn epeϑeto tę̄ heautou kephalę̄, kladon de chalamou elaben en tę̄ cheiri autou kai kateichen. hē de aulētria katechousa en tę̄ cheiri autēs tous aulous periērcheto pantas kai ēulei᾽ hoti a de ēlthen kaϑʼ hon topon hēn ho apostolos, estē epōnō autou ᾿? chkataulousa pros tēn chephalēn autou hōran pollēn. ēn de en d Hebraia tǭ genei hē aulētria echeinē. ne T Tou de apostolou eis tēn gēn GqopuOrrog heis tis tōn oivoyOwv echteinas tēn cheira autou erapisen auton. eparis ex de ho apostolos tous ophthalmous autou kai prosschōn ta hē typsanti auton eipen" O ϑeus mou aphēsei soi eis ton uelaorra —— t aiōna tēn adikian tautēn, elg de ton chosmon touton deixei ᾿ ᾿ autou ta ϑaumasia, kai ϑeōsomai ēdē tēn cheira echeinēn t Th΄ typsasan me hypo chynōn syromenēn. Kai eipōn tauta ērxato n allein kai legein tēn dēn tautēn" H chorē tou phōtos ϑygatēr, hē enestēche kai enkeitai TO apaugasma tōn basileōn to gauron, kai epiterpes tautēs to ϑeamō, phaidrǭ kallei chataugazousa᾽ hēs ta endymata eoichen earinois anϑesin, apophora de euōdias ex autōn diadidotai" xui en tę̄ choryphē hidrytai ho basileus, trephōn tē heautou am- brosią tous am auton hidrymenous" encheitai de tautēs tę̄ kequij alēϑeia, charan de tois posin autēs emphainei" hēs to stoma aneǭktai x«i prepyntōs autę̄ʼ triakonta kai dyo eisin hoi tautēn hymnologountes" hēs hē glōtta parapetasmati eoiken tēs ϑyras ho echtinassetae tois eisiousin: hēs ho auchēn eis typon baϑmōn enkeitai hōn ho prōtos dēmiourgos edēmiourgēsen, hai de dyo autēs cheires sēmainousin kai hypodeichnyousin ton choron tōn eudaimonōn aiōnōn kēryssontes, hoi de dōchtyloi autēs tas pylas tēs poleōs hypodeichnyousin" hēs ho pastos phōteinos, apophoran apo balsaōmou kai pantos ōrōmatos diapneōn, anadidous Tt hesmēn hēdeian smyrnēs te kai phyllou, hypestrōn- TĒN ti de entos myrsinai kai anϑeōn pampollōn hēdypnoōn, hai ius.

in the middle. They all looked at him as at a stranger who had come from a foreign land; but Abbanes the merchant, being a master, reclined in another place. While they dined and drank, the apostle tasted nothing. Those around him said to him, "Why did you come here, neither eating nor drinking?" He answered them, saying, "I came here for something greater than food or even drink, and in order to fulfil the king's will. For the heralds proclaim the king's orders, and whoever does not heed the heralds will be liable to the king's judgment." When they had dined and drunk, and crowns and perfumes had been brought in, each took perfume: one anointed his face, another his beard, another other parts of his body. But the apostle anointed the crown of his head, smeared a little on his nostrils, dropped some into his ears, touched his teeth with it, and carefully anointed the parts about his heart. And the crown that was brought to him, woven of myrtle and other flowers, he took and set on his head; and he took a branch of reed in his hand and held it. The flute girl, holding the flutes in her hand, went around them all and played; and when she came to the place where the apostle was, she stood over him, playing the flute toward his head for a long time. That flute girl was a Hebrew by race.

As the apostle was looking at the ground, one of the cupbearers stretched out his hand and slapped him. The apostle raised his eyes, fixed them on the man who had struck him, and said, "My God will forgive you this wrong in the age to come, but in this world he will show his wonders, and I shall soon see that hand which struck me dragged by dogs." Having said this, he began to sing and to say this song:

"The maiden is the daughter of light; in her rests and dwells the proud radiance of kings; delightful is the sight of her, shining with radiant beauty. Her garments are like spring flowers, and a fragrance of sweet odor is spread from them. On her crown the king is seated, feeding with his own ambrosia those seated beneath him. Truth rests upon her head, and with her feet she shows forth joy. Her mouth is open, and fittingly so; thirty-two are they who sing her praises. Her tongue is like the curtain of the door, which is shaken for those who enter. Her neck is set in the form of steps which the first Craftsman fashioned; and her two hands signify and point to the chorus of the blessed aeons, proclaiming it, and her fingers point to the gates of the city. Her bridal chamber is full of light, breathing out a fragrance of balsam and every spice, and giving off a sweet scent of myrrh and leaf; within are strewn myrtles and very many sweet-smelling flowers,

Textual problem in this passage: see the notes.

Notes and citation

Summary: At the feast Thomas eats nothing and anoints himself; a cupbearer strikes him, Thomas foretells his punishment, and begins the Wedding Hymn of the maiden, daughter of light.

Chapter 5 probably begins earlier, in the previous passage, and chapter 6 (the hymn) begins at "The maiden is the daughter of light"; the numerals are lost in the scan text. Two long pieces of Bonnet's apparatus, giving the other recension's account of the slap and the prophecy ("the flute girl was going around all the guests …"), are printed in the middle of the hymn in the scan text and are removed. The Wedding Hymn describes a heavenly bride, the daughter of light, and her bridal feast; many interpret the maiden as Wisdom or the Church. The thirty-two who praise her are probably the teeth; the reading "on her crown" (κορυφῇ) is as printed.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text; apparatus leaked into the text): ?ocw. ἰδ. - μέσῳ] καὶ ὁ ϑωμᾶς ἐν ἑτέρω χατεκλίϑη tóno D et ve → ; ] ἥξω ἦν δὲ ἐχεῖ ἡ αὐλήτρια περιερχομένη πάντας τοὺς ἑστιάτορας. ἵτις πλησίον τοῦ ἀποστόλου ἐλϑοῦῖσα ἔστη αὐλοῦσα πρὸς τὶν τούτου χεςαλήν. "ἧς órov δὲ εἰς τὴν γῆν ἀφορῶντος εἷς τῶν οἰνοχύων ἐχεείνας τὴν χεῖρα ἐράπισεν αὐτόν. ἐμβλέψας δὲ εἰς αὐτὸν DU λέγει: Ὃ κύριός μου ἀφήσει σοι τὴν ἁμαρτίαν εἰς τὸν μέλλοντα δ → ; αἰῶνα, εἰς τὸν vvv δὲ κόσμον δείξει ϑαυμάσια εἰς ἐχείνην τὴν χεῖρα τὴν τύψασάν ue, καὶ ἴδω αὐτὴν ὑπὸ κυνὸς συρομένην. Kei τρξατο wdAAtv ἑβραϊστὶ ἐπὶ ὥραν μίαν. 7110," ἡ χ. - σοφ. om SV Th → .

Cite (SBL): Acts Thom. 6 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-6). (abbreviation not yet checked)

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Chapter 7

7Lipsius–Bonnet, 99–291

Th δὲ χλειστάδες ἐν καλώμοις κεκόσμηνται. Ἷ περιεστοιχισμένην A ü δὲ αὐτὴν ἔχουσιν oi ταύτης νυμφίοι, ὧν ὁ ἀριϑμὸς ἔβδομὸς TN ἐστιν, οὖς αὐτὴ ἐξελέξατο᾽ αἱ δὲ ταύτης παράνυιιφοί How — s. ia! Th ἑπτώ, oi ἔμπροσϑεν αὐτῆς χορεύουσιν: δώδεκα δέ εἰσιν τὸν IM ὠριϑμὸν oi ἔμπροσϑεν αὐτῆς ὑπηρετοῦντες καὶ αὐτῇ ὑποχεὶ- " μενοι, τὸν σχοπὸν καὶ τὸ ϑέαμα εἰς τὸν νυμφίον ἔχοντες, ἵνα ^w διὰ τοῦ ϑεώματος αὐτοῦ φωτισϑῶσιν" καὶ εἰς rov αὖθ —. ι σὺν αὐτῷ ἔσονται εἰς ἐχείνην τὴν χαρὼν τὴν αἰώνιον, καὶ ΒᾺ ἔσονται ἐν τῷ γάμῳ ἐκείνῳ ἐν à οἱ μεγιστᾶνες συναϑροίζονται, — » καὶ παραμενοῦσιν τῇ εὐωχίᾳ ἧς οἱ αἰώνιοι καταξιοῦνται, xu ὁ " ἐνδύσονται βασιλικὰ ἐνδύματα καὶ ἀμφιάσονται στολὰς iut " mp«g, καὶ ἐν χαρᾷ καὶ ἀγαλλιάσει ἔσονται ἀμιότεροι, xtti " δοξάσουσι τὸν πατέρα τῶν ὅλων" οὗ τὸ φῶς τὸ γαῦρον B ξαντο, καὶ ἐφωτίσϑησαν iv τῇ ϑέᾳ τοῦ δεσπότου αὐτῶν, οὗ là uow τὴν ἀμβροσίαν βοῶσιν ἐδέξαντο μηδὲν ὅλως ἀπουσίαν ἔχουσιν, "v" ἔπιον δὲ καὶ ὠπὸ | τοῦ οἴνου τοῦ μὴ δίψαν αὐτοῖς παρέχοντυ: ἫΝ " καὶ ἐπιϑυμίαν" ἐδόξασαν δὲ καὶ ὕμνησαν σὺν τῷ ζῶντι πνγεῖ- Vh μάτι τὸν πατέρα τῆς ἀληϑείας καὶ τὴν μητέρα τῆς σοφίας.

Th de chleistades en kalōmois kekosmēntai. Hi periestoichismenēn A u de autēn echousin oi tautēs nymphioi, hōn ho ariϑmos ebdomos TN estin, ous autē exelexato᾽ hai de tautēs paranuiiphoi How — s. ia! Th heptō, oi emprosϑen autēs choreuousin: dōdeka de eisin ton IM ōriϑmon oi emprosϑen autēs hypēretountes kai autę̄ hypochei- " menoi, ton schopon kai to ϑeama eis ton nymphion echontes, hina ^w dia tou ϑeōmatos autou phōtisϑōsin" kai eis rov auth —. i syn autǭ esontai eis echeinēn tēn charōn tēn aiōnion, kai BA esontai en tǭ gamǭ ekeinǭ en a hoi megistanes synaϑroizontai, — » kai paramenousin tę̄ euōchią hēs hoi aiōnioi kataxiountai, xu ho " endysontai basilika endymata kai amphiasontai stolas iut " mp«g, kai en charą kai agalliasei esontai amioteroi, xtti " doxasousi ton patera tōn holōn" hou to phōs to gauron B xanto, kai ephōtisϑēsan iv tę̄ ϑeą tou despotou autōn, hou la uow tēn ambrosian boōsin edexanto mēden holōs apousian echousin, "v" epion de kai ōpo | tou oinou tou mē dipsan autois parechonty: HēN " kai epiϑymian" edoxasan de kai hymnēsan syn tǭ zōnti pngei- Vh mati ton patera tēs alēϑeias kai tēn mētera tēs sophias.

and the inner chambers are adorned with reeds. Her groomsmen surround her, whose number is seven, whom she herself chose; and her bridesmaids are seven, who dance before her. Twelve in number are they who serve before her and are subject to her, having their gaze and their sight upon the bridegroom, that by the sight of him they may be enlightened; and for ever they shall be with him in that eternal joy, and they shall be at that wedding at which the great ones are gathered, and they shall remain at the banquet of which the eternal ones are counted worthy, and they shall put on royal garments and be clothed in bright robes, and both shall be in joy and exultation, and they shall glorify the Father of all, whose proud light they received, and they were enlightened in the vision of their master, whose ambrosial food they received, which has no deficiency at all; and they drank also of the wine that brings them neither thirst nor desire; and they glorified and praised, with the living Spirit, the Father of truth and the Mother of wisdom."

Textual problem in this passage: see the notes.

Rev 19:8 (echo, low confidence)

Notes and citation

Summary: The Wedding Hymn ends with the bride's attendants at the eternal wedding feast praising the Father of truth and the Mother of wisdom.

The close of the Wedding Hymn. "The Mother of wisdom" (or Wisdom as Mother) is a distinctive feature of the hymn's language. "Whose proud light they received": the verb is partly lost in the scan text ("…ξαντο") and is read as ἐδέξαντο. The wedding banquet and bright robes echo Matt 22:1–14 and Rev 19:7–8.

Cite (SBL): Acts Thom. 7 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-7). (abbreviation not yet checked)

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Chapter 8

8Lipsius–Bonnet, 99–291

Kei ὅτε ὕμνησεν καὶ ἐτέλεσεν τὴν ὠδὴν ταύτην, πώντες οἱ ix&i παρόντες εἰς αὐτὸν ἀπέβλεπον" καὶ ἡσύχαζεν" ὠπέβλεπον δὲ καὶ τὸ εἶδος αὐτοῦ ἐναλλαγέν, τὰ δὲ ὑπ᾽ «αὐτοῦ λεχϑξντα οὐχ ἐνύουν, ἐπειδὴ αὐτὸς ᾿Εβραῖος ἣν καὶ τὰ λεχϑέντα ὑπ᾽ αὐτοῦ ἑβραϊστὶ ἐλέχϑη" ἡ δὲ αὐλήτρια πάντα ἤχουσεν μόνη, E3octa ὃ yép ἣν τῷ γένει: καὶ ἀποστᾶσα ἀπ᾽ αὐτοῦ; ηὔλει τοῖς ἄλλοις, εἰς αὐτὸν δὲ τὰ πολλὰ ἀφεώρω καὶ ἀπέβλεπεν: πώνυ γὰρ ἠγάπησεν αὐτὸν ὡς ἄνϑρωπον δὁιιόεϑνον αὐτῆς" jv δὲ καὶ τῇ ἰδέᾳ ὡραῖος ὑπὲρ πάντας τοὺς ἐχεῖσε ὄντας. καὶ ὅτε ἐτέλεσεν ἡ αὐλήτρια πάντας καὶ αὐλήσασωα, ἄντιχρυς αὐτοῦ bxc éaÓ n, ἐφορῶσα καὶ ἀτενίζουσα εἰς αὐτόν" αὐτὸς δὲ ὅλως εἰς οὐδένα ἀφεώρα οὐδὲ προσεῖχέν τινι, εἰ μὴ μόνον εἰς τὴν γὴν ἔχων τοὺς ὀφϑαλμοὺς αὐτοῦ προσεῖχεν, προσδεχόμενος πότε ἀναλύσῃ ἐκεῖϑεν. ὁ δὲ οἰνοχόος ἐχεῖνος ὁ ῥαπίσας αὐτὸν χα: ἧς τ τῆλϑεν εἰς τὴν πηγὴν ἀντλῆσαι ὕδωρʼ ἔτυχεν δὲ ἐχεῖ εἶναι ΓΝ λέοντα, x«i ἐθανάτωσεν αὐτὸν καὶ ἀφῆκεν κεῖσϑαι ἐν — uu τόπῳ καταχόψας τὼ μέλη αὐτοῦ" χύνες δὲ εὐϑὺς ἔλαβον τὰ — ou usw ὅ μέλῃ αὐτοῦ, ἐν οἷς καὶ εἷς μέλας κύων τὴν δεξιὰν αὐτοῦ χερα τῷ στόματι κρατῶν εἰς τὸν τόπον τοῦ συμποσίου εἰσήνεγχεν. T

Kei hote hymnēsen kai etelesen tēn ōdēn tautēn, pōntes hoi ix&i parontes eis auton apeblepon" kai hēsychazen" ōpeblepon de kai to eidos autou enallagen, ta de hyp᾽ «autou lechϑxnta ouch enyoun, epeidē autos ᾿Ebraios hēn kai ta lechϑenta hyp᾽ autou hebraïsti elechϑē" hē de aulētria panta ēchousen monē, E3octa ho yep hēn tǭ genei: kai apostasa ap᾽ autou? ēulei tois allois, eis auton de ta polla apheōrō kai apeblepen: pōny gar ēgapēsen auton hōs anϑrōpon doiioeϑnon autēs" jv de kai tę̄ ideą hōraios hyper pantas tous echeise ontas. kai hote etelesen hē aulētria pantas kai aulēsasōa, antichrys autou bxc eaO n, ephorōsa kai atenizousa eis auton" autos de holōs eis oudena apheōra oude proseichen tini, ei mē monon eis tēn gēn echōn tous ophϑalmous autou proseichen, prosdechomenos pote analysę̄ ekeiϑen. ho de oinochoos echeinos ho rhapisas auton cha: hēs t tēlϑen eis tēn pēgēn antlēsai hydōrʼ etychen de echei einai GN leonta, x«i ethanatōsen auton kai aphēken keisϑai en — uu topǭ katachopsas tō melē autou" chynes de euϑys elabon ta — ou usw ho melę̄ autou, en hois kai heis melas kyōn tēn dexian autou chera tǭ stomati kratōn eis ton topon tou symposiou eisēnenchen. T

When he had sung and finished this song, all who were present there looked at him; and he was silent. They saw too that his appearance had changed, but they did not understand what he had said, since he was a Hebrew and what he said was said in Hebrew. Only the flute girl heard it all, for she was a Hebrew by race; and moving away from him she played for the others, but she looked toward him often and gazed at him, for she loved him greatly as a man of her own nation; and he was also more handsome in appearance than all who were there. When the flute girl had finished playing for them all, she sat down opposite him, looking and gazing at him. But he looked at no one at all and paid attention to no one, but kept his eyes on the ground only, waiting for the moment when he might depart from there. And that cupbearer who had slapped him went down to the spring to draw water. A lion happened to be there; it killed him and left him lying in the place, having torn his limbs apart. Dogs at once seized his limbs, and among them a black dog, holding his right hand in its mouth, brought it into the place of the banquet.

Notes and citation

Summary: Only the Hebrew flute girl understands Thomas's song; the cupbearer who struck him is killed by a lion and a dog carries his hand into the feast.

A long piece of Bonnet's apparatus (the other recension of this chapter) printed in the middle of the scan text is removed.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): 8 Kat τε ἐπαύσατο πάντες οἱ ἐχεῖ παρόντες ἡτένιζον εἰς αὐτόν, μὴ εἰδόντες ἕσπτερ ἐλάλει" καὶ ἔβλειτον τὸ εἶδος αὐτοῦ ἐνηλλαγμένον ἐν ἕτέ (ἢ. ἡ δὲ αὐλήτρια Ἑβραία οὖσα τι "λλαγμένον ἐν ἑτέρᾳ μορφῇ. ἡ ampie Ἕβρ σα τῷ,,, -, c P? - ^ ΕἸΣ γένει πάντα ἤχουεν" καὶ ἀποστᾶσα Gt αὐτοῦ ἄλλοις ηὔλει. ὃ → .

Cite (SBL): Acts Thom. 8 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-8). (abbreviation not yet checked)

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Chapter 9

9Lipsius–Bonnet, 99–291

Ἰἰδόντες δὲ ἐξεπλάγησαν πώντεςξ, ἐξετάζοντες Ott fü —— s ἐστιν ὁ ἐξ αὐτῶν ἀπολειφρϑείς. ὡς δὲ φανερὸν ἐγένετο ὅτι sus τοῦ oivoyOov ἐστὶν ἡ χεὶρ τοῦ πατάξαντος τὸν ἀπύστολον,, —

Iidontes de exeplagēsan pōntesx, exetazontes Ott fu —— s estin ho ex autōn apoleiphrϑeis. hōs de phaneron egeneto hoti sus tou oivoyOov estin hē cheir tou pataxantos ton apystolon,, —

When they saw it, they were all astonished, and inquired which of them was missing. And when it became clear that the hand was that of the cupbearer who had struck the apostle,

Notes and citation

Summary: The guests realize the hand belongs to the cupbearer who struck Thomas.

The rest of chapter 9 stands at the start of the next passage; the scan's division falls at a page break.

Cite (SBL): Acts Thom. 9 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-9). (abbreviation not yet checked)

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Chapter 10

10Lipsius–Bonnet, 99–291

ἡ δὲ αὐλήτρια τοὶς αὐλήτρια TOUS αὐλοὺς αὐτῆς κατεώξασα ἔρριψεν, καὶ πρὸς τοὺς πόδας τοῦ ἀποστόλου ἀπελώοῦσω ἐκαϑέσϑη λέγουσα ὅτι Οὗτος ὁ ἄνϑρωπος ἢ ϑεός ἐστιν ἢ ὠπόστολος τοῦ ϑεοῦ" ἐγὼ γὰρ ἤχουσα ἑβραϊστὶ εἰπόντος τῷ οἱνοχύῳ ὅτι Ἤδη ϑεάσομαι τὴν χεῖρα τὴν τύψωσών μὲ ὑπὸ κυνῶν συρομένην" Ὅπερ καὶ ὑμεῖς ἐϑεώσασϑε νῦν" ὡς γὰρ εἶπεν οὕτως καὶ συνέβη. τινὲς μὲν ἐπίστευον αὐτῇ, τινὲς δὲ οὔ. ὁ δὲ βασιλεὺς ἀκούσας ταῦτα προσελίδὼν εἶπεν τῷ ἀποστόλῳ" Ἱναστὰς ἐλϑὲ μετ᾽ ἐμοῦ xui εὖξαι ὑπὲρ τῆς ϑυγατρός | μου" μονογενῆ γὰρ αὐτὴν ἔχω, καὶ σήμερον αὐτὴν ἐχδίδωμι. Ὁ δὲ ἀπόστολος οὐκ ἐβούλετο συναπελϑεῖν αὐτῷ: οὐδέπω γὰρ ἣν ἐκεῖ αὐτῷ ὁ χύριος ἀποχαλυφϑείς" ὁ δὲ βασιλεὺς ἄκοντα αὐτὸν ἀπήγαγεν εἰς τὸν νυμφῶνα, ὅπως εὔξηται ὑπὲρ αὐτῶν. “Στὰς δὲ ὁ ἀπόστολος ἤρξατο εὔχεσθαι καὶ λέγειν οὕτως" Ὁ κύριός μου καὶ ὁ ϑεός μου, ὁ συνοδοιπόρος τῶν αὐτοῦ δούλων, ὃ ὁδηγῶν καὶ εὐθύνων τοὺς εἰς αὐτὸν πιστεύτέλειος σωτήρ, Χριστὲ υἱὲ τοῦ ϑεοῦ τοῦ ζῶντος, ἡ δύναμις ἡ iu ἀπτόητος ἡ τὸν ἐχϑρὸν καταστρέψασα, καὶ ἡ φωνὴ ἡ Gxovσϑεῖσα τοῖς ἄρχουσιν, ἡ σαλεύσασα τὰς ἐξουσίας αὐτῶν indes ἁπάσας, ὁ πρεσβευτὴς ὁ ἀπὸ τοῦ ὕψους ἀποσταλεὶς καὶ ἕως — 15W; mio τοῦ δου καταντήσας, ὃς καὶ τὼς ϑύρας ἀνοίξας ἀνηγαγες δ᾽ m τὰ M" ἐχεῖϑεν τοὺς ἐγκεκλεισμένους πολλοῖς χρόνοις ἐν τῷ τοῦ σχότους: e" ταμιείῳ, καὶ τούτοις τὴν ἄνοδον ὑποδείξας τὴν εὶς τὸ ὕψος το: ἀνάγουσαν" δέομαί σου κύριε ᾿Ιησοῦ, ἱκετηρίαν σοι προσφέρων ji αὶ ὑπὲρ τῶν νεωτέρων τούτων, ἵνα τὰ βοηϑοῦντα αὐτοῖς καὶ τ.. συμβαλλόμενα καὶ συμφέροντα ποιήσῃς. Καὶ ἐπιϑεὶς αὐτοῖς pue τὰς χεῖρας αὐτοῦ καὶ εἰπὼν Ὁ χύριος ἔσται ue ὑμῶν, κατέug, Ἐν.. Amtr αὐτοὺς ἐν τῷ τόπῳ καὶ ἀπῆλϑεν. n

hē de aulētria tois aulētria TOUS aulous autēs kateōxasa erripsen, kai pros tous podas tou apostolou apelōousō ekaϑesϑē legousa hoti Houtos ho anϑrōpos ē ϑeos estin ē ōpostolos tou ϑeou" egō gar ēchousa hebraïsti eipontos tǭ hoinochyǭ hoti Ēdē ϑeasomai tēn cheira tēn typsōsōn me hypo kynōn syromenēn" Hoper kai hymeis eϑeōsasϑe nyn" hōs gar eipen houtōs kai synebē. tines men episteuon autę̄, tines de ou. ho de basileus akousas tauta proselidōn eipen tǭ apostolǭ" Hinastas elϑe met᾽ emou xui euxai hyper tēs ϑygatros | mou" monogenē gar autēn echō, kai sēmeron autēn echdidōmi. Ho de apostolos ouk ebouleto synapelϑein autǭ: oudepō gar hēn ekei autǭ ho chyrios apochalyphϑeis" ho de basileus akonta auton apēgagen eis ton nymphōna, hopōs euxētai hyper autōn. “Stas de ho apostolos ērxato euchesthai kai legein houtōs" Ho kyrios mou kai ho ϑeos mou, ho synodoiporos tōn autou doulōn, ho hodēgōn kai euthynōn tous eis auton pisteuteleios sōtēr, Christe huie tou ϑeou tou zōntos, hē dynamis hē iu aptoētos hē ton echϑron katastrepsasa, kai hē phōnē hē Gxovsϑeisa tois archousin, hē saleusasa tas exousias autōn indes hapasas, ho presbeutēs ho apo tou hypsous apostaleis kai heōs — 15W? mio tou dou katantēsas, hos kai tōs ϑyras anoixas anēgages d᾽ m ta M" echeiϑen tous enkekleismenous pollois chronois en tǭ tou schotous: e" tamieiǭ, kai toutois tēn anodon hypodeixas tēn eis to hypsos to: anagousan" deomai sou kyrie ᾿Iēsou, hiketērian soi prospherōn ji ai hyper tōn neōterōn toutōn, hina ta boēϑounta autois kai t.. symballomena kai sympheronta poiēsę̄s. Kai epiϑeis autois pue tas cheiras autou kai eipōn Ho chyrios estai ue hymōn, kateug, En.. Amtr autous en tǭ topǭ kai apēlϑen. n

the flute girl broke her flutes and threw them down, and went and sat at the apostle's feet, saying, "This man is either God or an apostle of God. For I heard him say in Hebrew to the cupbearer, 'I shall soon see the hand that struck me dragged by dogs,' and you have now seen it; for as he said, so it has happened." Some believed her, and some did not. When the king heard this, he came up and said to the apostle, "Rise, come with me and pray for my daughter, for she is my only one, and today I am giving her away." But the apostle did not want to go with him, for the Lord had not yet been revealed to him there. The king took him away against his will to the bridal chamber, so that he might pray for them.

[10] The apostle stood and began to pray and to speak thus: "My Lord and my God, fellow traveler of your servants, who guide and direct those who believe in you … perfect Savior, Christ, Son of the living God, the undaunted power that overthrew the enemy, the voice heard by the rulers, which shook all their powers; the ambassador sent from the height, who came down even to Hades, who also opened the doors and brought up from there those who had been shut in for many ages in the storehouse of darkness, and showed them the ascent that leads up to the height: I beseech you, Lord Jesus, offering you supplication for these young people, that you do for them what helps them, what is of use and of profit to them." And laying his hands on them and saying, "The Lord will be with you," he left them in the place and went away.

Textual problem in this passage: see the notes.

Matt 16:16 (echo, high confidence) · John 20:28 (echo, medium confidence) · 1 Pet 3:19 (echo, low confidence)

Notes and citation

Summary: The flute girl proclaims Thomas a man of God; the king brings him to the bridal chamber, where he prays for the couple to Christ, who descended to Hades and freed its prisoners.

This passage begins with the end of chapter 9; chapter 10, the prayer, begins at "The apostle stood". Two pieces of Bonnet's apparatus (the other recension of the cupbearer's death and of the flute girl's words) printed in the scan text are removed. Words are lost in the scan text between "who believe in you" and "perfect Savior" ("…"). "Christ, Son of the living God" echoes Matt 16:16; the descent to Hades and the release of its prisoners is a traditional theme (compare 1 Pet 3:19; Eph 4:8–9).

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): δὲ olvoyóog ἐχεῖνος ὁ δαπίσας αὐτὸν ἐξῆλθεν εἰς τὴν suy ἀντλῆσαι ὕδωρ" καὶ συνέβη ἐκεῖ λέοντα εἶναι, ὕστις ἐχπηδήσας καὶ πατάξας αὐτὸν μέλη μέλη xaréxower αὐτὸν καὶ ἀνεχώρησεν, τότε ἦλϑεν κύων μέλας καὶ τὴν δεξιὰν αὐτοῦ χεῖρα λαβὼν μέσιν —— ds τοῦ συμποσίου εἰσήνεγκεν. Οἱ δὲ ἰδόντες ἐφοβήϑησαν λέγοντες τίς ἄρα ἐστὶν ὑ ἀπολειφϑεὶς ἐξ αὐτῶν" καὶ φανερὸν πᾶσιν τοῦτο ἐγένετο ὕτι τοῖ οἰνοχόου ἐστὶν τοῦ τύψαντος τὸν ἀπόστολον. → ; αὐλοὲς αὐτῆς χατεάξασα ἔρριψεν ἑαυτὴν πρὸς τοὺς:τύδας τοῖ ἀποστόλου λέγουσα πιἄσιν" Οὗτος ὃ ἄνϑρωπτος ἀδελφοὶ ἢ προφήτης ἐστὶν ἢ ἀπόστολος ϑεοῦ. ἐγὼ γὰρ αὐτοῦ ἤχουσα εἰπόντος τῷ olvogót) Ort Ἴδω τὴν χεῖρά σου ὑπὸ κυνὸς συρομένην. Καὶ ὕττερ εἶπεν εὐϑέως ἐγένετο" 4a? τι καὶ ὑμεῖς ἐϑεάσασϑε ὑπὸ χυνὸς συρομένην. Καὶ οἱ μὲν ἐπίστευσαν τῇ αὐληστρέᾳ, τινὲς δὲ οὐχ ἐπίστευσαν. ὁ δὲ βασιλεὺς ταῦτα ἀχούσας παραγενάμενος λέγει τῷ θωμᾷ: Ἐλϑὲ μετ᾽ ἐμοῦ ἵνα εὔξῃ ὑπὲρ τῆς ϑυγατρός μου. → .

Topics: Christology, Prayer

Cite (SBL): Acts Thom. 10 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-10). (abbreviation not yet checked)

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Chapter 11

11Lipsius–Bonnet, 99–291

Ὁ δὲ βασιλεὺς ἠξέου τοὺς παρανύμφους ἐξέρχεσϑαι s ti ᾿ ἀπὸ τοῦ νυμφῶνος. πάντων δὲ ἐξελϑόντων xui τῶν ϑυρῶν ὁ ui χλεισϑεισῶν ὁ νυμφίος τὸ καταπέτασιια rov vvuq ὥνος ἐπῆρεν, ive τὴν νύμφην πρὸς | ἑαυτὸν ἀγάγῃ. καὶ εἶδεν τὸν χύριον Ἰησοῦν τὴν ἀπεικασέων Iovóm Θωμᾶ ἔχοντα καὶ ὁμιλοῦντα τὴ νύμφη, τοῦ πρὸ βραχέως εὐλογήσαντος αὐτοὺς καὶ ἐξελίϑόντος ὠπ᾿ αὐτῶν, τοῦ ἀποστόλου, καί φησιν αὐτῷ" Οὐχὶ πρὸ πάντων ἐξῆλθες; πῶς νῦν εὑρέϑης ὧδε; Ὁ δὲ κύριος εἶπεν αὐτῷ" ᾿Εγὼ οὐχ εἰμὶ Ἰούδας ὁ καὶ Θωμᾶς, ἀδελφὸς δὲ αὐτοῦ εἰμι. Καὶ ἐχαϑέσϑη ὃ κύριος ἐπὶ τῆς κλίνης, ἐχέλευσεν δὲ καὶ αὐτοῖς χαϑεσϑῆναι ἐπὶ τοῖς δίφροις, καὶ ἤρξατο αὐτοῖς λέγειν"

Ho de basileus ēxeou tous paranymphous exerchesϑai s ti ᾿ apo tou nymphōnos. pantōn de exelϑontōn xui tōn ϑyrōn ho ui chleisϑeisōn ho nymphios to katapetasiia rov vvuq hōnos epēren, ive tēn nymphēn pros | heauton agagę̄. kai eiden ton chyrion Iēsoun tēn apeikaseōn Iovom Thōma echonta kai homilounta tē nymphē, tou pro bracheōs eulogēsantos autous kai exeliϑontos ōp᾿ autōn, tou apostolou, kai phēsin autǭ" Ouchi pro pantōn exēlthes? pōs nyn heureϑēs hōde? Ho de kyrios eipen autǭ" ᾿Egō ouch eimi Ioudas ho kai Thōmas, adelphos de autou eimi. Kai echaϑesϑē ho kyrios epi tēs klinēs, echeleusen de kai autois chaϑesϑēnai epi tois diphrois, kai ērxato autois legein"

The king asked the groomsmen to leave the bridal chamber. When all had gone out and the doors were shut, the bridegroom lifted the curtain of the bridal chamber to bring the bride to himself. And he saw the Lord Jesus, in the likeness of Judas Thomas, talking with the bride — of Thomas the apostle, who a little before had blessed them and gone out from them — and he said to him, "Did you not go out before everyone? How are you found here now?" The Lord said to him, "I am not Judas, who is also Thomas; I am his brother." And the Lord sat down on the bed, and told them to sit on the chairs, and began to say to them:

Notes and citation

Summary: In the bridal chamber the Lord appears to the couple in the likeness of Thomas, saying he is Thomas's brother.

A piece of Bonnet's apparatus (the other recension's wording) printed in the scan text is removed. The Lord's appearing in Thomas's form, as his "brother", reflects the Acts' presentation of Thomas as the twin of Jesus.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): i mizf^ ^ παρέϑετο αὐτοὺς τῷ wegíqr καὶ ἐξῆλθεν πορευϑεὶς τὴν ὁδὸν αἰτοῦ σὺν τῷ ἐμπόρῳ. ides ll] Νυχτὸς δὲ καταλαβούσης καὶ τῶν ϑυρῶν χλεισϑεισῶν ὁ νυμφίος τὸ χαταπέτασμα ἐπῆρεν, ἵνα τὴν νύμφην πρὸὺς ἑαυτὸν → .

Cite (SBL): Acts Thom. 11 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-11). (abbreviation not yet checked)

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Chapter 12

12Lipsius–Bonnet, 99–291

ΜΜινημονεύετε τέχνα μου ὧν ὁ ἀδελφός μου ἐλάλησιν ὑμῖν καὶ τίνε ὑμᾶς παρέϑετο" καὶ τοῦτο γνῶτε, ὅτι ἐὰν üxdiλάγῆτε τῆς ῥυπαρῶς χοινωνίας ταύτης, γίνεσϑε ναοὶ ἅγιοι, ἐν καϑαροί, ἀπαλλαγέντες πλήξεων καὶ ὀδυνῶν φανερῶν re καὶ TR ἀφανῶν, καὶ φροντίδας οὐ περιϑήσεσϑε βίου καὶ τέχνων, ὧν Th eame ἴθ τέλος ἀπώλεια ὑπάρχει. ἐὰν δὲ καὶ χτήσησϑε παῖδας τοῦ πολλούς, διὰ τούτους γίνεσϑε ἄρπαγες καὶ πλεονέκται, ὀρφα- wow iti Ta di δέροντες καὶ Xnoes πλεονεχτοῦντες, καὶ ταῦτα ποιοῦντες jm, ὑποβάλλετε ἑαυτοὺς tig τιμωρέως κακίστας. οἱ γὰρ πολλοὶ cni παῖδες ἄχρηστοι γίνονται, ὑπὸ δαιμονίων ὀχλούμενοι, οἱ μὲν ἭΝ φανερῶς, οἱ δὲ καὶ ἀφανῶς" γίνονται γὰρ ἣ σεληνιαξόμενοι ux 1T ἰξηροι ἢ πηροὶ ἢ κωφοὶ ἢ ἄλαλοι ἢ παραλυτικοὶ ἢ μωροί" ἐὰν δὲ καὶ ὦσιν ὑγιαίνοντες, ἔσονται πάλιν ἀποίητοι, ἄχρηστα καὶ βὸδελυχτὰ ἔργα διαπραττόμενοι" εὑρίσκονται γὰρ ἢ ἐν μοιχείᾳ ἢ ἐν φόνῳ ἢ ἐν χλοπῇ ἢ ἐν πορνείᾳ, καὶ ἐν τούτοις πᾶσιν ὑμεῖς συντριβήσεσϑε. ἐὰν δὲ πεισϑῆτε καὶ τηρήσητε τὰς ψυχὰς ὑμῶν ἁγνὰς τῷ ϑεῷ, γενήσονται ὑμῖν παῖδες ζῶντες, ὧν αἱ βλάβαι αὗται οὐ ϑιγγάνουσιν, καὶ ἔσεσϑε ἀμέριμνοι. ἄσκυλτον διάγοντες βίον χωρὶς λύπης καὶ μερίμνης, προσδοχῶντες ἀπολήινεσϑιαι ἐχεῖνον τὸν γώμον τὸν ἄφϑορον x«i ἀληϑινόν, καὶ ἔσεσϑε ἐν αὐτῷ παράνυμφοι συνεισερχόμενοι εἰς τὸν νυμφῶνα ἐκεῖνον τὸν τῆς ἀϑανασίας xc φωτὸς πλήοης. Ὡς δὲ ἤκουσαν ταῦτα οἱ νεώτεροι, ἐπίστευσαν τῷ κυρίῳ καὶ ἑαυτοὺς ἐκδότους ἔδωχαν αὐτῷ, καὶ ἀπέσχοντο τῆς

MMinēmoneuete techna mou hōn ho adelphos mou elalēsin hymin kai tine hymas pareϑeto" kai touto gnōte, hoti ean uxdilagēte tēs rhyparōs choinōnias tautēs, ginesϑe naoi hagioi, en kaϑaroi, apallagentes plēxeōn kai odynōn phanerōn re kai TR aphanōn, kai phrontidas ou periϑēsesϑe biou kai technōn, hōn Th eame ith telos apōleia hyparchei. ean de kai chtēsēsϑe paidas tou pollous, dia toutous ginesϑe arpages kai pleonektai, orpha- wow iti Ta di derontes kai Xnoes pleonechtountes, kai tauta poiountes jm, hypoballete heautous tig timōreōs kakistas. hoi gar polloi cni paides achrēstoi ginontai, hypo daimoniōn ochloumenoi, hoi men HēN phanerōs, hoi de kai aphanōs" ginontai gar hē selēniaxomenoi ux 1T ixēroi ē pēroi ē kōphoi ē alaloi ē paralytikoi ē mōroi" ean de kai ōsin hygiainontes, esontai palin apoiētoi, achrēsta kai bodelychta erga diaprattomenoi" heuriskontai gar ē en moicheią ē en phonǭ ē en chlopę̄ ē en porneią, kai en toutois pasin hymeis syntribēsesϑe. ean de peisϑēte kai tērēsēte tas psychas hymōn hagnas tǭ ϑeǭ, genēsontai hymin paides zōntes, hōn hai blabai hautai ou ϑinganousin, kai esesϑe amerimnoi. askylton diagontes bion chōris lypēs kai merimnēs, prosdochōntes apolēinesϑiai echeinon ton gōmon ton aphϑoron x«i alēϑinon, kai esesϑe en autǭ paranymphoi syneiserchomenoi eis ton nymphōna ekeinon ton tēs aϑanasias xc phōtos plēoēs. Hōs de ēkousan tauta hoi neōteroi, episteusan tǭ kyriǭ kai heautous ekdotous edōchan autǭ, kai apeschonto tēs

"Remember, my children, what my brother said to you and to whom he commended you; and know this: if you free yourselves from this filthy intercourse, you become holy temples, pure, released from afflictions and pains, both seen and unseen, and you will not take on yourselves the cares of livelihood and of children, whose end is destruction. But if you get many children, for their sake you become robbers and grasping, flaying orphans and defrauding widows, and by doing this you subject yourselves to the worst punishments. For most children become useless, harassed by demons, some openly and some unseen; for they become either lunatics, or half-withered, or crippled, or deaf, or dumb, or paralytic, or fools. And even if they are healthy, they will again be good for nothing, doing useless and abominable deeds; for they are found either in adultery, or in murder, or in theft, or in sexual immorality, and by all these things you will be crushed. But if you obey, and keep your souls pure to God, you will have living children whom these harms do not touch, and you will be free of care, leading an untroubled life without grief and anxiety, waiting to receive that incorrupt and true marriage; and you will be groomsmen in it, entering together into that bridal chamber full of immortality and light."

[13] When the young people heard this, they believed the Lord and gave themselves over to him, and abstained from the

1 Cor 6:19 (echo, medium confidence)

Notes and citation

Summary: The Lord, in Thomas's likeness, urges the bride and groom to abstain from intercourse and children for the sake of the true, incorrupt marriage; they believe him.

The Acts teach complete sexual continence, even within marriage; the passage is translated exactly as written. Chapter 13 begins inside this passage at "When the young people heard"; its text continues in the next passage. Two long pieces of Bonnet's apparatus (the other recension of chapters 11–13) are printed in the scan text in the middle of the speech and at its end; they are removed or, where they could not be cleanly separated, left untranslated. "Holy temples" echoes 1 Cor 3:16–17; 6:19.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): ἐγάγῃ: καὶ εἶδεν καὶ ἰδοὺ ὕμοιον τοῦ Θωμᾶ ἑστῶτα ἐν τῷ χοιτῶνι καὶ ὁμιλοῦντα τῇ νύμφη. καὶ λέγει πρὸς αὐτὸν" Οὐ τὰ τὰ s - - r πρῶτος πάντων ἐξῆλθες, πῶς οὖν εὑρέϑης cóc; Kal ὁ κύριος ἀπεχρίνατο λέγων: Οὐχ εἰμὶ ἐγὼ Θωμᾶς, ἀδελφὸς δὲ atro εἰμι. Kal καϑίσας ἐπὶ τῆς κλίνης ἤρξατο ducoxar airo: λέγων" Μηνημονεύετε τέχνα ἅπερ ὁ ἀδελφός μὸν ἐλάλησε uc ὑμῶν καὶ τίνει ὑμᾶς παρέϑετο. καὶ γνῶτε ὕτιπερ εἰ tr → ; LT θήσητε ἑαυτοὺς ἀμέμπτους, καὶ τὸ λοιπὸν ἐν ἁγνείᾳ βιώσητε, ἔσεσϑε ἅ ὶ dxé ἡυσθέντες ἀπὸ τῖς ττροσχαίροι: τοῦ σϑὲ ἅγιοι καὶ ἀχέραιοι, Ót ς ἀπ ᾿ς “τροσχαέροι φϑορᾶς καὶ φροντίδων τοῦ βίου τῶν ἀνωφελῶν. ἐὰν γὰρ yésuo Yeryret ὑμῖν παῖδες, ἕνεκεν αὐτῶν μέλλετε τύπτειν καὶ ἁρτιάζειν ὑρᾳανοὺς καὶ καταχτονεῖν χήρας, καὶ ταῦτα ποιοῦντες ὑποβά)λέτε ἑαυτοὺς εἰς δεινὰς τιμωρίας καὶ χριτήρια τευρός, διότι μετὰ τὴν ἐνταῦϑα ἀποβίωσιν χαταλιμτεάνονται τὰ πλεονεχτηJévra πρὸς αἰωνίαν ττοινὴν τοῦ τιλεονεχτήσαντος. ἐὰν δὲ οἱ → ; βιοῦντες ἁγνῶς καὶ σωφρόνως βιοτεύσωσι, μετὰ τὴν ἐνταῦϑα ἀαλλαγὴν δέχονται αὐτοὺς τόποι φωτὸς καὶ ἀνέσεως καὶ αἰω15 γίας ἀπολαύσεως. ἀλλὰ μείνατε τὸ λοιπὸν τοῦ βίου ἐν παρϑενίᾳ καὶ σωφροσύνῃ καὶ ταπεινοφροσύίνῃ διάγοντες. ταῖτα δὲ τὰ πρόύόσχαιρα ἀγαϑά, εἰ βούλεσθε, αἰώνια καὶ ἀτελεύτητα ἔσονται ὑμῖν" καὶ λήψεσθε ἐχεῖ τὸν ἀληϑινὸν γάμον xol ἀἄφϑαρτον στέφανον καὶ νυμφῶνα ἀτελείτητον ἐν τῇ ἐσχάτῃ ἡμέρᾳ ἐκείνη τῇ μεγάλῃ. → .

Topics: Marriage, Ethics

Cite (SBL): Acts Thom. 12 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-12). (abbreviation not yet checked)

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Chapter 13

13Lipsius–Bonnet, 99–291

ῥυπαρᾶς àmiDvuleg, καὶ ἔμειναν οὕτως ἐν τῷ τύπῳ διανυχτε- y ρεύοντες. ὁ δὲ χύριος ἐξῆλϑεν ἀπ᾽ ἔιιπροσϑεν αὐτῶν λέξας αὐτοῖς" 'H χώρις τοῦ κυρίοι; ἔσται ucÓ' ὑμῶν. Ὄρϑρου δὲ ἐπιστάντος ἀπήντησεν ὁ βασιλεύς, καὶ πληρώσας τὴν τράπεζαν εἰσήγαγεν ἔμπροσϑεν τοῦ νυμφίου καὶ τῆς νύμφης" εὗρεν δὲ αὐτοὺς ἀντιχρὺ ἀλλήλων καϑεζομένους, τῆς δὲ νύμφης τὴν ὄψιν ἀσχέπαστον εὗρεν, καὶ ὁ νυμφίος πάνυ ἱλαρὸς ὑπῆρχεν. ἡ δὲ μήτηρ προσελϑοῦσα τῇ νύμφη εἶπεν" Διὰ Tí οὕτως χαϑέζη τέκνον, καὶ οὐχ αἰδῇ, ἀλλ οὕτως εἶ ὡς πολὺν χρόνον συμβιώσασα τῷ ἰδίῳ ἀνδρί; Καὶ ὁ πατὴρ αὐτῆς εἶπεν: Διὰ qw τὴν πολλὴν ἀγάπην τὴν πρὸς τὸν ἄνδρα cov οὐδὲ σχεπάζη; Th

rhyparas amiDvuleg, kai emeinan houtōs en tǭ typǭ dianychte- y reuontes. ho de chyrios exēlϑen ap᾽ eiiprosϑen autōn lexas autois" 'H chōris tou kyrioi? estai ucO' hymōn. Orϑrou de epistantos apēntēsen ho basileus, kai plērōsas tēn trapezan eisēgagen emprosϑen tou nymphiou kai tēs nymphēs" heuren de autous antichry allēlōn kaϑezomenous, tēs de nymphēs tēn opsin aschepaston heuren, kai ho nymphios pany hilaros hypērchen. hē de mētēr proselϑousa tę̄ nymphē eipen" Dia Ti houtōs chaϑezē teknon, kai ouch aidę̄, all houtōs ei hōs polyn chronon symbiōsasa tǭ idiǭ andri? Kai ho patēr autēs eipen: Dia qw tēn pollēn agapēn tēn pros ton andra cov oude schepazē? Th

filthy desire, and remained so in the place through the night. And the Lord went out from before them, saying to them, "The grace of the Lord will be with you." When dawn came, the king came to meet them, and having furnished the table he brought it in before the bridegroom and the bride. He found them sitting opposite each other; he found the bride's face uncovered, and the bridegroom was very cheerful. The mother came up to the bride and said, "Why do you sit like this, child, and are not modest, but are as though you had lived a long time with your own husband?" And her father said, "Is it because of your great love for your husband that you do not even veil yourself?"

Notes and citation

Summary: The couple keep continence through the night; in the morning the bride's parents find her unveiled and the groom cheerful, and ask why.

A piece of Bonnet's apparatus (the other recension: "the young people … spent the whole night in vigil") at the start of the scan text is removed.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): Οἱ δὲ νέοι ἀχούίσαντες ἐπείσϑησαν τῇ διδαχῇ τοῦ κυρίου zal ἔμειναν ἕπασαν τὴν νύχτα ἐν ἀγρυπνίᾳ διάγοντες καὶ σω → .

Cite (SBL): Acts Thom. 13 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-13). (abbreviation not yet checked)

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Chapter 14

14Lipsius–Bonnet, 99–291

ZmoxgiDüuce δὲ ἡ νύμφη εἶπεν" 4ληϑῶς πάτερ iv πολλῇ ἀγάπῃ ὑπάρχω, καὶ τῷ χυρέῳ μου εὔχομαι παρακμιεῖναί

ZmoxgiDuuce de hē nymphē eipen" 4lēϑōs pater iv pollę̄ agapę̄ hyparchō, kai tǭ chyreǭ mou euchomai parakmieinai

The bride answered and said, "Truly, father, I am in great love, and I pray to my Lord that the love

Notes and citation

Summary: The bride begins her answer: she is in great love and prays it may remain.

The answer continues in the next passage; a piece of Bonnet's apparatus (the other recension of chapters 13–14) printed here in the scan text is removed.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): φροσύνῃ. ὄρϑρου δὲ γενομένου ὁ βασιλεὺς πληρώσας τράπεζαν εἰσήγαγεν ἔμπροσϑεν αὐτῶν εἰς χαρμονήν" καὶ εὗρεν αὐτοὺς ἀγτίχρυς ἀλλήλων χαϑημένους καὶ ὁμιλοῦντας ἐν πολλῇ τιαρρησίᾳ ὡς ἔδη προβεβηχότας ἐν πολλῇ ἐπιστήμῃ" καὶ ἐχ᾽τλαydg ἐπὶ τῇ αὐστηρίᾳ αὐτῶν καὶ ἡσυχίᾳ λέγει αὐτοῖς: Τέχνα τί οὕτως ἐστὲ ἀπ᾽ ἀλλήλων διεζευγμένοι, μὴ ἀγαπῶντες ἑαυτοὺς ἐν φιλίᾳ, ἀλλ᾿ ὡς ἤδη χρόνον πολὺν βιώσαντες σωφρονεῖτε: → .

Cite (SBL): Acts Thom. 14 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-14). (abbreviation not yet checked)

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Chapter 15

15Lipsius–Bonnet, 99–291

μοι τὴν ἀγάπην ἧς ἠσϑόμην ταύτῃ τῇ νυκτί, καὶ αἰτήσοιιαι τοῦτον τὸν ἄνδρα οὗ ἠσϑόμην σήμερον. διὸ δὴ οὐκέτι cxtπάσομαι, ἐπειδὴ τὸ ἔσοπτρον τῆς αἰσχύνης ἀπ᾽ ἐμοῦ ἀφήρηται" καὶ οὐκέτι αἰσχύνομαι αἰδοῦμαι, ἐπειδὴ τὸ ἔργον τῆς αἰσχύνὴς καὶ τῆς αἰδοῦς ἐξ ἐμοῦ μαχρὰν ἀπέστη" καὶ ὅτι οὐχ ἐχπλήσσομαι, ἐπειδὴ ἡ ἔχπληξες ἐμοὶ οὐ παρέμεινεν" καὶ ὅτι ἐν ἱλαρότητε καὶ χαρᾷ ὑπάρχω, ἐπειδὴ ἡ ἡμέρα τῆς χαρᾶς οὐχ ἐταράχϑη" καὶ ὅτι ἐξουϑένισα τὸν ἄνδρα τοῦτον καὶ τοὺς γώμους τούτους τοὺς παρερχομένους em ἔμπροσϑεν τῶν ὀφϑα): μῶν μου, ἐπειδὴ ἑτέρῳ γάμῳ ἡρμόσϑην" καὶ ὅτι οὐ συνεμίγην ἀνδρὶ προσχαίρῳ, οὗ τὸ τέλος μετὰ λαγνείας καὶ πιχρίας υυχῆς ὑπάρχει, ἐπειδὴ ἀνδρὶ ἀληϑινῷ συνεζεύχϑην. Καὶ ἔτι πλείονα τούτων λεγούσης τῆς νύμφης ἀποχρίνεται ὁ νυμφίος καὶ λέγει" Εὐχαριστῶ σοι χύριε ὁ διὰ τοῦ ξένον ἀνδρὸς χηρυχϑεὶς καὶ iv ἡμῖν εὑρεϑείς" ὃ ucxocv ut τῆς φϑορᾶς ποιήσας καὶ σπείρας | ἐν ἐμοὶ τὴν ζωήν" ὁ τῆς νόσου μὲ ἀπαλλάξας ταύτης τῆς δυσιάτου καὶ δυσϑεραπεύτου καὶ παραμενούσης εἰς τὸν αἰῶνα καὶ ὑγείαν σώφρονω ἐγκαταἥέμενός μοιʼ ὁ σαυτόν μοι ὑποδείξας καὶ πώντα τὼ xcT dub iv οἷς εἰμε ἀποχαλύψας μοι ὁ λυτρωσώμενός μὲ ἀπὸ τῆς πτώσεως x«i tig τὸ χρεῖττόν μὲ παραγαγών, καὶ τῶν μὲν προσχαίρων ἀπαλλάξας, καταξιώσας δὲ μὲ τῶν ἀϑανάτων xui ἀεὶ ὄντων" ὁ σεαυτὸν χατευτελίσας ἕως ἐμοῦ καὶ τῆς ἐμῆς σμικρότητος, ἵνα ἐμὲ τῇ μεγαλωσύνῃ παραστήσας ἑνώσης σεμυτῷ" ὁ τὼ ἴδια σπλάγχνα μὴ ἐπισχὼν ἐξ ἐμοῦ τοῦ ἀπολλυμένου, ἀλλὰ ὑποδείξας μοι ζητῆσαι ἐμαυτὸν καὶ γνῶναι τές ἤμην καὶ τίς καὶ πῶς ὑπώρχω νῦν, ἵνα πάλιν γένωμαι ὃ ἤμην" ὃν ἐγὼ μὲν οὐκ ἤδειν, αὐτὸς δὲ ἐπεζήτησας" ὃν μὴ ἐπιστάμην, αὐτὸς δέ μὲ προσελάβου: οὗ ἠἡσϑόμην καὶ νῦν οὐ δύναμαι ἀμνημονεῖν τούτου οὗ ἡ Gym ἐν ἐμοὶ βρώσσει, καὶ εἰπεῖν μὲν ὡς δεῖ ov δύναμαι, ἃ δὲ χωρῶ λέγειν περὶ αὐτοῦ βραχεῖα "im; εἶπ x«i πάνυ ὀλίγα, καὶ ἀνάλογα οὐ τυγχάνει πρὸς τὴν ἐχείνου vim T δόξαν" οὐκ αἰτιᾶται δέ με ἀναιδευόμενον πρὸς αὐτὸν λέγειν καὶ δὰ μὴ οἷδα᾿ διὰ γὰρ τὴν αὐτοῦ ἀγάπην καὶ ταῖτα λέγω. Ot eitry ᾿ἀχούσας δὲ ὁ βασιλεὺς παρὰ τοῦ νυμφίου καὶ τῆς in H νύμφης ταῦτα, τὴν ἐσθῆτα αὐτοῦ διέρρηξεν καὶ roig παρε- Fui i Th στῶσιν αὐτῷ ἐγγὺς αὐτοῦ ἔλεγεν" ᾿Εξέλϑατε ταχέως καὶ περιὲλ- VW ϑατε ὅλην τὴν πόλιν, καὶ συλλαβόντες φέρετέ μοι ἐκεῖνον τὸν ἄνδρα τὸν φαρμωκὸν τὸν καχῶς παρατυχόντω ἐν τῇ πόλει Need ταύτη" ἐγὼ γὰρ εἰσήγαγον αὐτὸν ἰδίαις χερσὶν εἰς τὸν oixov tig pov, καὶ ἐγὼ εἶπον αὐτῷ ἵνα εὔξηται ἐπὶ τῇ ἀτυχεστάτῃ piov ϑυγατρί" ὃς δʼ ἂν εὑρὼν αὐτὸν προσαγάγῃ μοι, πᾶν εἴ τι ἂν "d

moi tēn agapēn hēs ēsϑomēn tautę̄ tę̄ nykti, kai aitēsoiiai touton ton andra hou ēsϑomēn sēmeron. dio dē ouketi cxtpasomai, epeidē to esoptron tēs aischynēs ap᾽ emou aphērētai" kai ouketi aischynomai aidoumai, epeidē to ergon tēs aischynēs kai tēs aidous ex emou machran apestē" kai hoti ouch echplēssomai, epeidē hē echplēxes emoi ou paremeinen" kai hoti en hilarotēte kai charą hyparchō, epeidē hē hēmera tēs charas ouch etarachϑē" kai hoti exouϑenisa ton andra touton kai tous gōmous toutous tous parerchomenous em emprosϑen tōn ophϑa): mōn mou, epeidē heterǭ gamǭ hērmosϑēn" kai hoti ou synemigēn andri proschairǭ, hou to telos meta lagneias kai pichrias yychēs hyparchei, epeidē andri alēϑinǭ synezeuchϑēn. Kai eti pleiona toutōn legousēs tēs nymphēs apochrinetai ho nymphios kai legei" Eucharistō soi chyrie ho dia tou xenon andros chērychϑeis kai iv hēmin heureϑeis" ho ucxocv ut tēs phϑoras poiēsas kai speiras | en emoi tēn zōēn" ho tēs nosou me apallaxas tautēs tēs dysiatou kai dysϑerapeutou kai paramenousēs eis ton aiōna kai hygeian sōphronō enkataēemenos moiʼ ho sauton moi hypodeixas kai pōnta tō xcT dub iv hois eime apochalypsas moi ho lytrōsōmenos me apo tēs ptōseōs x«i tig to chreitton me paragagōn, kai tōn men proschairōn apallaxas, kataxiōsas de me tōn aϑanatōn xui aei ontōn" ho seauton chateutelisas heōs emou kai tēs emēs smikrotētos, hina eme tę̄ megalōsynę̄ parastēsas henōsēs semytǭ" ho tō idia splanchna mē epischōn ex emou tou apollymenou, alla hypodeixas moi zētēsai emauton kai gnōnai tes ēmēn kai tis kai pōs hypōrchō nyn, hina palin genōmai ho ēmēn" hon egō men ouk ēdein, autos de epezētēsas" hon mē epistamēn, autos de me proselabou: hou hēēsϑomēn kai nyn ou dynamai amnēmonein toutou hou hē Gym en emoi brōssei, kai eipein men hōs dei ov dynamai, ha de chōrō legein peri autou bracheia "im? eip x«i pany oliga, kai analoga ou tynchanei pros tēn echeinou vim T doxan" ouk aitiatai de me anaideuomenon pros auton legein kai da mē hoida᾿ dia gar tēn autou agapēn kai taita legō. Ot eitry ᾿achousas de ho basileus para tou nymphiou kai tēs in H nymphēs tauta, tēn esthēta autou dierrēxen kai roig pare- Fui i Th stōsin autǭ engys autou elegen" ᾿Exelϑate tacheōs kai periel- VW ϑate holēn tēn polin, kai syllabontes pherete moi ekeinon ton andra ton pharmōkon ton kachōs paratychontō en tę̄ polei Need tautē" egō gar eisēgagon auton idiais chersin eis ton oixov tig pov, kai egō eipon autǭ hina euxētai epi tę̄ atychestatę̄ piov ϑygatri" hos dʼ an heurōn auton prosagagę̄ moi, pan ei ti an "d

which I felt this night may remain with me, and I will ask for this man whom I came to know today. Therefore I will no longer veil myself, since the mirror of shame has been taken away from me; and I am no longer ashamed or abashed, since the work of shame and bashfulness has gone far from me; and I am not dismayed, because dismay did not stay with me; and I am in cheerfulness and joy, since the day of joy was not disturbed; and I have set at nought this man and this marriage that passes away before my eyes, since I have been joined in another marriage; and I have not had intercourse with a temporary husband, whose end is with lust and bitterness of soul, since I have been yoked to a true husband."

[15] While the bride was saying still more than this, the bridegroom answered and said, "I thank you, Lord, who were proclaimed through the stranger and found in us; who put corruption far from me and sowed life in me; who freed me from this disease, hard to heal and hard to cure and lasting for ever, and established sober health in me; who showed yourself to me and revealed to me all my condition, in which I am; who redeemed me from the fall and led me to what is better, freeing me from things temporary and counting me worthy of things immortal and everlasting; who humbled yourself down to me and my littleness, that you might set me beside your greatness and unite me to yourself; who did not withhold your own compassion from me when I was perishing, but showed me how to seek myself and to know who I was, and who and how I now am, so that I may again become what I was; whom I did not know, but you yourself sought me out; whom I did not understand, but you yourself took me to you; whom I have come to know and now cannot forget, whose love boils in me. I cannot speak of him as I ought; what I can say about him is brief and very little, and not in proportion to his glory; but he does not blame me for being bold to speak to him even what I do not know, for it is because of his love that I say even this."

[16] When the king heard these things from the bridegroom and the bride, he tore his garment and said to those who stood near him, "Go out quickly and go round the whole city, and seize and bring me that man, the sorcerer, who by ill fortune turned up in this city; for I brought him into my house with my own hands, and I told him to pray for my most unfortunate daughter. Whoever finds him and brings him to me, whatever he

Phil 2:8 (echo, low confidence)

Notes and citation

Summary: The bride rejoices that she is joined to a true husband instead of a temporary one, the bridegroom thanks Christ who freed him and showed him who he is, and the king, enraged, orders the sorcerer seized.

This passage begins with the end of chapter 14; chapter 15 begins at "While the bride was saying" and chapter 16 at "When the king heard" (the scan's divisions do not match Bonnet's). The bride's renunciation of her earthly marriage and the bridegroom's prayer are translated exactly; the language of knowing oneself and becoming again "what I was" is characteristic of the Acts. Pieces of Bonnet's apparatus (the other recension) printed inside the bridegroom's prayer and at the end are removed. "Humbled yourself" echoes Phil 2:8.

Notes on the original text

Digital text corrected (apparatus (other recension and sigla) leaked into the text; apparatus (other recension) leaked into the text): Οἱ δὲ ἀποχριϑέντες ὁμοϑυμαδὸν λέγουσιν αὐτῷ" ἡληϑῶς πάτερ ἐν πολλῇ ἀγάπῃ ἐσμέν, καὶ τῷ χυρίῳ πεισϑέν! παστῷ P | διανυκτερεύσαντες A. P | ? ἀπῆλθεν CD ἄφαντος ἐγέ → ; τὲς τῷ ὑδηγῷ τῆς ζωῆς ἐρρύσϑημεν τῆς προσχαίρου μείξεως καὶ φϑορᾶς" διὸ στερρῷ zal ἀληϑινῷ γάμῳ συνεζεύχϑιημιεν καὶ → ; l5 τὸ ἔνδυμα τῆς αἰσχύνης ἀφ᾽ ἡμῶν ἀφήρηται. μὴ οὖν τοῦ λοιποῦ ἐλπίσῃς ὅτε βιώσομεν ἐν μείξει αἰσχρᾷ" ἐπείσϑημεν γὰρ → ; * πρῶτα με Gh vq ἀϑανάτῳ βασιλεῖ" ἔγνωμεν τὴν ὁδὸν τὴν ἀπάγουσαν εἰς τὴν ἬΝ | ἀπώλ CU. gy α ἀπώλειαν. → .

Topics: Marriage, Christology

Cite (SBL): Acts Thom. 15 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-15). (abbreviation not yet checked)

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Chapter 16

16Lipsius–Bonnet, 99–291

αἰτησηταί μοι, δίδωμι αὐτῷ. πελϑόντες οὖν περιῆλϑον ζητοῦντες αὐτόν, καὶ οὐχ εὗρον αὐτόν" πλεύσας γὰρ ἣν. ἀὠπὴλÜον δὲ καὶ εἰς τὸ ξενοδοχεῖον ὅπου ἦν χαταλύσας, καὶ εὗρον ἐκεῖ τὴν αὐλήτριαν κλαίουσαν καὶ ἀνιωμένην, ἐπειδὴ μὴ παρέλαβὲν αὐτὴν μεϑ᾽ ἑαυτοῦ. ἐξηγησαμένων δὲ αὐτῇ τὸ πρᾶγμα τὸ γεγονὸς ἐπὶ τῶν | νεωτέρων ἐχάρη πώνυ ἀκούσασα, καὶ B ὑποϑεμένη τὴν λύπην εἶπεν. /Vüóv εὗρον κἀγὼ ὧδε ἀνάπαυσιν. Καὶ ἀναστᾶσα ἀπῆλϑεν πρὸς αὐτούς, καὶ ἣν σὺν αὐτος Τὰ χρῦνον ἱκανόν, ἕως οὗ χατήχησαν καὶ τὸν βασιλέα. πολλοὶ δὲ xui τῶν ὠδελφῶν συνηϑροίζοντο ἐχεῖ, ἕως Ort φήμης ἤχουσαν τοῦ ἀποστόλου, ὅτι ἐν ταῖς πόλεσιν τῆς dvÓiag κατίχϑη καὶ ἐχεῖ διδάσκει. καὶ ἀπελίϑόντες κατεμίγησαν αὐτῷ. πράξεις Θωμᾶ ἀποστόλου. περὶ τῆς πρὸς τὸν βασιλέα Γουνδαφόρον εἰσελεύσεως αὐτοῦ.

aitēsētai moi, didōmi autǭ. pelϑontes oun periēlϑon zētountes auton, kai ouch heuron auton" pleusas gar hēn. aōpēlUon de kai eis to xenodocheion hopou ēn chatalysas, kai heuron ekei tēn aulētrian klaiousan kai aniōmenēn, epeidē mē parelaben autēn meϑ᾽ heautou. exēgēsamenōn de autę̄ to pragma to gegonos epi tōn | neōterōn echarē pōny akousasa, kai B hypoϑemenē tēn lypēn eipen. /Vuov heuron kagō hōde anapausin. Kai anastasa apēlϑen pros autous, kai hēn syn autos Ta chrynon hikanon, heōs hou chatēchēsan kai ton basilea. polloi de xui tōn ōdelphōn synēϑroizonto echei, heōs Ort phēmēs ēchousan tou apostolou, hoti en tais polesin tēs dvOiag katichϑē kai echei didaskei. kai apeliϑontes katemigēsan autǭ. praxeis Thōma apostolou. peri tēs pros ton basilea Goundaphoron eiseleuseōs autou.

asks of me, I will give him." So they went off and went round looking for him, and did not find him, for he had set sail. They went also to the inn where he had lodged, and found the flute girl there weeping and distressed because he had not taken her with him. When they told her what had happened with the young people, she was very glad to hear it, and putting away her grief she said, "Now I too have found rest here." And she rose and went to them, and was with them a good while, until they had instructed the king as well. Many of the brothers, too, gathered there, until they heard news of the apostle, that he had landed in the cities of India and was teaching there; and they went off and joined him.

The Acts of Thomas the apostle: concerning his coming to King Gundaphorus.

Notes and citation

Summary: The king's men cannot find Thomas, who has sailed; the flute girl joins the converted couple, who instruct the king, and later they go to join the apostle in India.

The title of the Second Act stands at the end. Pieces of Bonnet's apparatus (the other recension of the king's orders and search) printed at the start and in the middle of the scan text are removed.

Notes on the original text

Digital text corrected (apparatus (other recension and sigla) leaked into the text; apparatus (other recension) leaked into the text): Ταῦτα ἀκούσας ὁ βασιλεὺς διέρρηξεν τὴν ἐσθῆτα αὐτοῦ. QoS κράζων καὶ λέγων τοῖς “τερὶ αὐτοῦ στρατιώταις: Ἐξελϑόντες ^t Oy ὁ ταχέως καὶ ζητήσαντες qégeré μοι τὸν πλάνον ἐχεῖνον, διότι ἐγὼ ἰδίαις μου χερσὶν εἰσήγαγον αὐτὸν ἐνταῦϑα. ὅστις δὲ S αὐτὸν εὑρὼν ἀγάγῃ μοι, οὗτος καὶ τὴν ϑυγατέρα μου σῴσει καὶ A Thon ! ἀμνημονεύειν () ἢ τούτου om A. X: del?? scr αὐτοῦ ἢ οὗ] σοῦ X: ΠΝ → ; εἴ τι ἄν μὲ αἰτήσῃ δώσω αὐτῷ. Ἐξελθϑόντες οὖν ἐν omovó; περιῆλθον ττᾶσαν τὴν στερίχωρον ζητοῦντες" καὶ μὴ εὑρόντες αὐτὸν ἐχεῖ τὴν αὐλύστριαν μόνην εὗρον χλαίουσαν περὶ GÜrOL. καὶ ἀναστᾶσα ἠχολούϑησεν πάλιν ἐλϑοῦσα πρὸς τοὺς νέους" xul οἴχει σὺν αὐτοῖς καὶ ἐξυπηρετοῖσα δηγεῖτο περὶ τοῦ ἀποστύλου καὶ τῶν ϑαυμάτων αὐτοῦ ὧν ἐποίησεν ἐν τῇ πόλει. ἐπὶ πολὺ οὖν ἀγόμενοι οἱ νέοι κατήχησαν καὶ τὸν βασιλέα πεί → .

Cite (SBL): Acts Thom. 16 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-16). (abbreviation not yet checked)

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Chapter 17

17Lipsius–Bonnet, 99–291

Ὅτε δὲ εἰσῆλϑεν ὁ ἀπόστολος εἰς τὼς πόλεις τῆς Dv δίας μετὰ ββάνη τοῦ ἐμπόρου, ἀπῆλϑεν ὁ ᾿Αββάνης εἰς ἀσπασμὸν Γουνδαφόρου τοῦ βασιλέως, προσανήνεγχεν δὲ αὐτῷ περὶ τοῦ τέχτονος ὃν μετ᾽ αὐτοῦ ἤγαγεν. ἐχάρη δὲ ὁ βασιλεὺς καὶ πρὸς αὐτὸν εἰσελϑεῖν αὐτὸν προσέταξεν. εἰσεὶϑόντος οὖν αὐτοῦ εἶπεν «ὐτῷ ὁ βασιλεύς" lloíav τέχνην ἐπίστασαι; Αέγει αὐτῷ ὁ ἀπόστολος: Τὴν τεχτονικὴν καὶ τὴν οἰχοδομιχήν. Αἐγει αὐτῷ ὁ βασιλεύς" Τίνα οὖν οἶδας ἐν “ ξύλοις ἐργασέωαν, καὶ τένα ἐν λίϑοις,.feysi ὁ ἀπόστολος" 'Ev μὲν ξύλοις ἄροτρα ζυγοὺς τρυτώνας τροχιλέωας καὶ πλοῖα καὶ χώπας καὶ ἱστούς, ἐν δὲ λίϑοις στήλας ναοὺς καὶ πραιτώρια βασιλιχώά. Καὶ ὁ βασιλεὺς εἶπεν" OlxoÓousig τοι παλάτιον; Ὁ δὲ ὠπεχρίϑη" Ναί, οἰκοδομῶ καὶ τελίσχω" διὼ τοῦτο γὰρ ἤλϑον, οἰχοδομῆσαι καὶ τεκτονεῦσαι.

Hote de eisēlϑen ho apostolos eis tōs poleis tēs Dv dias meta bbanē tou emporou, apēlϑen ho ᾿Abbanēs eis aspasmon Goundaphorou tou basileōs, prosanēnenchen de autǭ peri tou techtonos hon met᾽ autou ēgagen. echarē de ho basileus kai pros auton eiselϑein auton prosetaxen. eiseiϑontos oun autou eipen «ytǭ ho basileus" lloiav technēn epistasai? Aegei autǭ ho apostolos: Tēn techtonikēn kai tēn oichodomichēn. Aegei autǭ ho basileus" Tina oun oidas en “ xylois ergaseōan, kai tena en liϑois,.feysi ho apostolos" 'Ev men xylois arotra zygous trytōnas trochileōas kai ploia kai chōpas kai histous, en de liϑois stēlas naous kai praitōria basilichōa. Kai ho basileus eipen" OlxoOousig toi palation? Ho de ōpechriϑē" Nai, oikodomō kai telischō" diō touto gar ēlϑon, oichodomēsai kai tektoneusai.

When the apostle came into the cities of India with Abbanes the merchant, Abbanes went to greet King Gundaphorus and reported to him about the carpenter whom he had brought with him. The king was glad and ordered him to come in to him. When he had come in, the king said to him, "What trade do you know?" The apostle said to him, "Carpentry and building." The king said to him, "What work, then, do you know in wood, and what in stone?" The apostle said, "In wood: ploughs, yokes, balances, pulleys, and boats and oars and masts; in stone: pillars, temples, and royal palaces." And the king said, "Will you build me a palace?" He answered, "Yes, I will build it and finish it; for this is why I came, to build and to do carpentry."

Notes and citation

Summary: Thomas comes to King Gundaphorus, who asks whether he can build him a palace; Thomas says he will.

A piece of Bonnet's apparatus (the other recension, with its own title, "Acts of the holy apostle Thomas, when he entered India and built the palace in heaven") printed in the scan text is removed.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): 10 σαντες τὴν ὁδὸν τοῦ χυρίου πορεύεσθαι. μετὰ δὲ χρόνον ἔχουσαν;zttgl τοῦ αποστόλου ὅτι ἐν Ἰνδίᾳ ἐστὶν καὶ διδάσχει" καὶ ἀπελϑόντες ἐβαπτίσϑησαν ἀμφύτεροι. Πράξεις τοῦ ἁγίου ἀποστόλου Θωμᾶ Ove εἰσῆλθεν ἐν τὶ Ἰνδίᾳ καὶ τὸ ἐν οὐρανοῖς παλάτιον ὠχοδύμησεν. "Ore δὲ εἰσῆλθεν ὁ ἀπόστολος ἐν τῇ Ἰνδίᾳ μετὰ 4j βώνη τοῦ ἐμπόρου, εὐθέως ἀνήγαγεν τῷ βασιλεὶ περὶ τοῦ οἰχοδόμου" ὁ δὲ βασιλεὺς χαρᾶς πλησϑεὶς ἐχέλευσεν εἰσελϑεῖν τὸν Θωμῶν. καὶ εἰσελϑόντος αὐτοῦ λέγει αὐτῷ ὃ βασιλεύς" Ποίαν → .

Cite (SBL): Acts Thom. 17 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-17). (abbreviation not yet checked)

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Chapter 18

18Lipsius–Bonnet, 99–291

Καὶ παραλαβὼν αὐτὸν ὁ βασιλεὺς ἐξηλϑεν ἔξω τῶν πυλῶν τὴς πόλεως, καὶ ἤρξατο διαλέγεσϑαι αὐτῷ ἐν rj ὁδῷ περὶ τῆς οἰχοδομῆς τοῦ πραιτωρίου καὶ περὶ τῶν ϑεμελίων τὸ πῶς τεϑῶσιν, ἕως ὅτε ἦλθον sig τὸν τόπον ἐκεῖνον ἐν o ἐβούλετο τὴν οἰκοδομὴν ysvécÓw καὶ εἶπεν" Ὧδε βούλομαι τὴν οἰκοδομὴν γενέσϑαι. Καὶ ἀπόστολος Ναί φησιν" καὶ γὰρ ὁ τόπος οὗτος ἐπιτήδειος ἐστιν πρὸς τὴν οἰκοδοιήν. Ἦν δὲ ὁ τόπος ἀλσώδης, καὶ ὕδατα πολλὰ ἦν ἐχεῖ. λέγει οὖν ὁ βασιλεύς: Ἄρξαι κτίζειν. Ὃ δὲ ἔφη" Νῦν οὐ δύναμαι ἄρξασϑαι κτίζειν ἐν τῷ καιρῷ τούτῳ. Καὶ ὁ βασιλεὺς Π|ύτε φησὶν δύνη; Ὃ δὲ ἔφη" Ἄρχομαι ἀπὸ δίου καὶ τελίσχω ξανἐκϑιχῷ. | Ὁ δὲ βασιλεὺς ϑαυμάσας εἶπεν" Πᾶσα οἰχοδομὴ ϑέρους οἰχοδομεῖται: σὺ δὲ αὐτῷ τῷ χειμῶνι δύνασαι οἰχοδομῆσαι xdi χτίσαι παλάτιον; Καὶ ὁ ἀπόστολος εἶπεν" Οὕτως ὀφείλει γενέσϑαι, καὶ ἄλλως οὐκ ἔχει. Καὶ ὁ βασιλεὺς εἶπεν: Εἰ τοίνυν τοῦτο ἔδοξέν σοι, διαχάραξόν μοι πῶς γένεται τὸ ἔργον, ἐπειδῃ διὰ χρόνου ἔρχομαι ἐνΔιάδε. Καὶ ὁ ἀπόστολος κάλαμον λαβὼν διεχάρασσεν μετρῶν τὸν τόπον, καὶ τὰς μὲν ϑύρας ἔτασσεν κατὰ τὴν ἀνατολὴν τοῦ ἡλίου βλέπειν πρὸς τὸ φῶς, τὰς δὲ ϑυρίδας χατὰ δύσιν πρὸς τοὺς ἀνέμους, τὸ δὲ ἀρτοποιεῖον πρὸς μεσημβρίαν ἐποίησεν εἶναι, τὸν δὲ ἀγωγὸν τοῦ ὕδατος τὸν εἰς τὴν ὑπηρεσίαν εἰς τὸ ἀρχτῷον. ὁ δὲ βασιλεὺς ἰδὼν εἶπεν τῷ ἀποστόλῳ: 1ληϑῶς τεχνίτης εἶ, καὶ πρέπει σοι βασιλεῦσιν ἐξυπηρετεῖν. Καὶ πολλὰ αὐτῷ καταλείψας ἀπῆλϑεν ἀπὶ αὐτοῦ.

Kai paralabōn auton ho basileus exēlϑen exō tōn pylōn tēs poleōs, kai ērxato dialegesϑai autǭ en rj hodǭ peri tēs oichodomēs tou praitōriou kai peri tōn ϑemeliōn to pōs teϑōsin, heōs hote ēlthon sig ton topon ekeinon en o ebouleto tēn oikodomēn ysvecOw kai eipen" Hōde boulomai tēn oikodomēn genesϑai. Kai apostolos Nai phēsin" kai gar ho topos houtos epitēdeios estin pros tēn oikodoiēn. Ēn de ho topos alsōdēs, kai hydata polla ēn echei. legei oun ho basileus: Arxai ktizein. Ho de ephē" Nyn ou dynamai arxasϑai ktizein en tǭ kairǭ toutǭ. Kai ho basileus P|yte phēsin dynē? Ho de ephē" Archomai apo diou kai telischō xanekϑichǭ. | Ho de basileus ϑaumasas eipen" Pasa oichodomē ϑerous oichodomeitai: sy de autǭ tǭ cheimōni dynasai oichodomēsai xdi chtisai palation? Kai ho apostolos eipen" Houtōs opheilei genesϑai, kai allōs ouk echei. Kai ho basileus eipen: Ei toinyn touto edoxen soi, diacharaxon moi pōs genetai to ergon, epeidę̄ dia chronou erchomai enDiade. Kai ho apostolos kalamon labōn diecharassen metrōn ton topon, kai tas men ϑyras etassen kata tēn anatolēn tou hēliou blepein pros to phōs, tas de ϑyridas chata dysin pros tous anemous, to de artopoieion pros mesēmbrian epoiēsen einai, ton de agōgon tou hydatos ton eis tēn hypēresian eis to archtǭon. ho de basileus idōn eipen tǭ apostolǭ: 1lēϑōs technitēs ei, kai prepei soi basileusin exypēretein. Kai polla autǭ kataleipsas apēlϑen api autou.

The king took him and went out beyond the gates of the city, and began to talk with him on the way about the building of the palace and about the foundations, how they should be laid, until they came to the place where he wished the building to be; and he said, "Here I want the building to be." The apostle said, "Yes, for this place is suitable for the building." The place was wooded, and there was plenty of water there. So the king said, "Begin to build." He said, "I cannot begin to build now, at this season." The king said, "When can you?" He said, "I will begin in Dios and finish in Xanthicus." The king was amazed and said, "Every building is built in summer; can you build and construct a palace in winter itself?" The apostle said, "So it must be; it cannot be otherwise." The king said, "If this is your decision, then draw me a plan of how the work will be, since I shall come here only after some time." The apostle took a reed and drew the plan, measuring the place. He set the doors facing the sunrise, to look toward the light, and the windows toward the west, to the winds; he made the bakehouse to be toward the south, and the aqueduct for the service of the house toward the north. When the king saw it, he said to the apostle, "Truly you are a craftsman, and it is fitting for you to serve kings." And leaving him much money, he went away from him.

Notes and citation

Summary: Thomas promises to build the king's palace through the winter and draws its plan; the king leaves him money.

Dios and Xanthicus are Macedonian months (roughly October/November and March/April), so the building would run through the winter. Pieces of Bonnet's apparatus (the other recension of this chapter) printed in the scan text are removed.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): ἐργασίαν οἶδας ἐν ξύλοις καὶ στοίαν ἐν λίϑοις, 'O δὲ ἀπόστολος ἀπεχρίϑη" Ἔν μὲν ξύλοις ἄροτρα καὶ ζυγοὺς καὶ πλοῖα καὶ τροχιλέας καὶ κώπας καὶ ἱστοὺς, ἐν δὲ λέϑοις στήλας, ναοὺς καὶ πραιτώρια βασιλικά. Ὁ δὲ βασιλεὺς εἶπεν" Κἀγὼ τοιοίύ- tov χρείαν ἔχω τεχνίτου" ἀλλ᾽ οἰχοδόμησόν μοι σ“ταλάτιον. Καὶ Θωμᾶς εἶπεν αὐτῷ: Διὰ τοῦτο γὰρ ἦλθον, τοῦ οἰχοδομῆσαι καὶ τεχτονεῦσαι. Καὶ λαβὼν αὐτὸν ἔξω τὴς πόλεως διελέγετο περὶ τῆς οἰχοδομῆς rOU τεαλατίου τὸ ττὥς τεϑῶσιν οἱ ϑεμέλιοι. καὶ ore → ; 10 ἦλϑον πλησίον τοῦ τόπου ἔνϑα ἐβούλετο τὴν οἰχοδομὴν ποιΐσαι ὁ βασιλεὺς λέγει αὐτῷ" Ὃδε βούλομαι ποιῆσαι παλάτιον. Καὶ ὁ ἀπόστολος: Καὶ γὰρ ὃ τόπος ἐπιτήδειός ἐστιν πρὸς τὴν οἰχοδομήν. Ἣν δὲ ἀλσώδης, ὕδατα πολλὰ ἔχων. Καὶ λέγει αὐτῷ" ἥπαρξαι χτίζειν. Καὶ ὃ ἀπόστολος λέγει" Ἔν τῷ χαιρῷ τούτῳ οὐ δύναμαι χτίσαι. Καὶ ὃ βασιλεὺς εἶπεν" ᾿Ἄρχομαι ἀπὸ ὑπερβερεταίου καὶ τελειῶ ξανϑιχῷ. ὋὉ δὲ βασιλεὺς → ; πλαγεὶς λέγει: Πᾶσα οἰχοδομὴ ϑέρους οἰχοδομεῖται" σὺ δὲ χειμῶνος χτίζεις; Καὶ ὁ ἀπόστολος λέγει" Οὕτως ὀφείλει γενέσϑαι. Καὶ ὃ βασιλεὺς εἶπεν: Εἰ τοῦτό σοι ἔδοξεν, x&v δια- χάραξόν μοι αὐτὸ ἵνα ἴδω, ἐπειδὴ διὰ χρόνου ἔρχομαι ἐνθάδε. Ὁ δὲ ἀπόστολος λαβὼν κάλαμον διεχάραξεν μετρῶν" τὰς μὲν ϑυρίδας πρὸς ἀνατολὰς ἤνοιξεν πρὸς τὸ φῶς, τὰς δὲ ϑύρας πρὸς δύσιν, τὸ δὲ ἀρτοποιεῖον πρὸς μεσημιβρίαν, τὸν δὲ ἀγωγὸν τοῦ ὕδατος εἰς τὸ ἀρχτῷον. Ἰδὼν δὲ ὁ βασιλεὺς τὸν τύπον λέγει" “ληϑῶς ἄνθρωπε τεχνίτης εἶ καὶ πρέπει σοι βασι → .

Cite (SBL): Acts Thom. 18 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-18). (abbreviation not yet checked)

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Chapter 19

19Lipsius–Bonnet, 99–291

Καὶ χατὰ καιρὸν ἀπέστελλεν ἀργύρια καὶ τὼ ἐπιτίδεια, τώ τὲ πρὸς τὴν ζωὴν αὐτοῦ τε καὶ τῶν λοιπῶν ἐργατῶν. ὃ δὲ λαμβάνων πάντα οἰκονόμει περιερχόμενος τὰ ἄστη καὶ τὰ πέριξ χωρία, διαδίδων καὶ εὐσεβείας παρέχων τοῖς πένησιν καὶ τεϑλιμιιένοις, καὶ ἄνεσιν παρεῖχεν αὐτοῖς, λέγων" Οἷδὲν ὁ βασιλεὺς βασιλικῶν τεύξασϑαι ἀμοιβῶν, πένητας δὲ πρὸς τὸ παρὸν ἀναπαύεσϑαι χρή. Mere δὲ ταῦτα ὁ βασιλεὺς πρὸς τὸν ὠπόστολον ὠπέστειλεν πρεσβευτὴν, γράψας αὐτῷ rGOrΣημανόν μοι τὶ πεποίηκας, ἢ τίνα σοι ὠποστείλω, ἢ τίνος χρήζεις. ἠποστέλλει αὐτῷ ὁ ἀὠπύστολος λέγων ὅτι Πὺ πραιτώριον ἔχτισται, μόνη δὲ ἡ στέγη περιλείπεται. Ὁ δὲ βασιλεὺς ὠχούσας ἔπεμψεν αὐτῷ πάλιν χρυσίον καὶ ἄσημον, γρώψας αὐτῷ ὅτι Τὸ πραιτώριον εἴ γε γέγονεν στεγασϑήτω. Ὁ δὲ ἀπόστολος πρὸς τὸν χύριον εἶπεν" Εὐχαριστῶ σοι χύριε κατὰ πάντα, ὅτι ἀπέϑανες πρὸς ὀλίγον iva ἐγὼ ζήσω ἀιδίως ἐν σοί, καὶ πέπρωκάς μὲ ἵνα πολλοὺς ἐλευϑερώσης δὲ ἐμοῦ. Καὶ οὐχ ἐπωύετο τοῦ διδώσχειν καὶ ἀναιύχειν τοὺς τεϑλιμμένους, λέγων ὅτε Ταῦτα ὃ κύριος οἱκονόμησεν ὑμῖν, καὶ αὐτὸς παρέχει ἑχώστῳ τὴν τροφήν" αὐτὸς γώρ ἐστιν ὁ τροφεὺς τῶν ὀρφανῶν καὶ οἰχονόμος τῶν χηρῶν, καὶ πᾶσι τοῖς τεϑλιμμένοις αὐτὸς γίνεται ἄνεσις καὶ ἀνάπαυσις. |

Kai chata kairon apestellen argyria kai tō epitideia, tō te pros tēn zōēn autou te kai tōn loipōn ergatōn. ho de lambanōn panta oikonomei perierchomenos ta astē kai ta perix chōria, diadidōn kai eusebeias parechōn tois penēsin kai teϑlimiienois, kai anesin pareichen autois, legōn" Hoiden ho basileus basilikōn teuxasϑai amoibōn, penētas de pros to paron anapauesϑai chrē. Mere de tauta ho basileus pros ton ōpostolon ōpesteilen presbeutēn, grapsas autǭ rGOrSēmanon moi ti pepoiēkas, ē tina soi ōposteilō, ē tinos chrēzeis. ēpostellei autǭ ho aōpystolos legōn hoti Py praitōrion echtistai, monē de hē stegē perileipetai. Ho de basileus ōchousas epempsen autǭ palin chrysion kai asēmon, grōpsas autǭ hoti To praitōrion ei ge gegonen stegasϑētō. Ho de apostolos pros ton chyrion eipen" Eucharistō soi chyrie kata panta, hoti apeϑanes pros oligon iva egō zēsō aidiōs en soi, kai peprōkas me hina pollous eleuϑerōsēs de emou. Kai ouch epōyeto tou didōschein kai anaiychein tous teϑlimmenous, legōn hote Tauta ho kyrios hoikonomēsen hymin, kai autos parechei hechōstǭ tēn trophēn" autos gōr estin ho tropheus tōn orphanōn kai oichonomos tōn chērōn, kai pasi tois teϑlimmenois autos ginetai anesis kai anapausis. |

From time to time he sent silver and necessities, both for his own living and for the other workmen. But he took it all and dispensed it, going about the towns and the villages round about, distributing it and doing kindnesses to the poor and afflicted, and giving them relief, saying, "The king knows how to obtain royal recompense; but the poor must be refreshed for the present." After this the king sent an envoy to the apostle, writing to him thus: "Show me what you have done, or what I should send you, or what you need." The apostle sent to him, saying, "The palace is built; only the roof remains." When the king heard this, he sent him gold and uncoined silver again, writing to him, "If the palace is built, let it be roofed." The apostle said to the Lord, "I thank you, Lord, in all things, that you died for a little while so that I might live for ever in you, and that you sold me so that you might set many free through me." And he did not stop teaching and refreshing the afflicted, saying, "The Lord has dispensed these things to you, and he himself provides each one with food; for he is the nourisher of orphans and the steward of widows, and to all the afflicted he himself becomes relief and rest."

Ps 68:5 (67:6 LXX) (echo, low confidence)

Notes and citation

Summary: Thomas gives the king's money to the poor, tells the king the palace awaits only its roof, and thanks the Lord who sold him to free many.

Pieces of Bonnet's apparatus (the other recension of this chapter) printed in the scan text are removed.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): λεῦσιν ἐξυπηρετεῖν, Καὶ καταλείψας αὐτῷ χρυσίον ἱχανὸν ἀπεδήμησεν. Καὶ χατὰ χαιρὸν ἀπέστελλεν αὐτῷ δαπάνας καὶ ἄλλα ἐπιτήδεια: ὃ δὲ ἀπόστολος περιήρχετο τὰς πόλεις καὶ τὼς χώμας οἰχονομῶν τοῖς δεομένοις καὶ εὐσεβείας παρέχων τοῖς πτωχοῖς ἔλεγεν. Tà τοῦ βασιλέως τῷ βασιλεῖ δοϑήσεται. Καὶ ἦν ἄνεσις τότε τοῖς πτωχοῖς. μετὰ δὲ χρόνον ἀπέστειλεν πρὸὺς → ; αὐτὸν ὁ βασιλεὺς μαϑεῖν εἰ ἐχτίσϑη τὸ παλάτιον" καὶ δηλοῖ αὐτῷ ὃ Θωμᾶς" Τὸ μὲν παλάτιον ἔχτισται, ἡ δὲ στέγη περιλείπεται. Τότε ὁ βασιλεὺς ἀπέστειλεν αὐτῷ χρυσίον καὶ ἄσημὸν πολὺν γράψας αὐτῷ" Τελεσϑήτω τὸ παλάτιον. Ὁ δὲ ἀἐπόστολος πρὸς τὸν κύριον εἶπεν" Εὐχαριστῶ σοι κύριε Ἰησοῦ Χριστέ" ἀπέϑανες γὰρ ἵνα ζωώσῃς μὲ καὶ πέπραχώς μὲ ἵγα πολλοὺς ἐλευϑερώσω. Οὐχ ἐπαύετο δὲ ἀναψέχων τοὺς ϑλιβο → .

Topics: Ethics

Cite (SBL): Acts Thom. 19 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-19). (abbreviation not yet checked)

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Chapter 20

20Lipsius–Bonnet, 99–291

Ὅτε δὲ παρεγένετο ὁ βασιλεὺς εἰς τὴν πόλιν, ἐξήταζεν τοὺς φίλους αὐτοῦ περὶ τοῦ πραιτωρίου OU ἔχτιζεν αὐτῷ Ἰούδας ὁ καὶ Θωμᾶς" ἔλεγον δὲ αὐτῷ ὅτι Οὔτε παλάτιον ἔχτισεν οὔτε ἄλλο τι ἐποίησεν ὧν ἐπηγγείλατο ποιῆσαι, ἀλλὰ περιέρχεται τὼς πόλεις καὶ τὰς χώρας, καὶ εἴ τι ἔχει πάντω δίδωσι τοῖς πένησι, καὶ διδάσκει ϑεὸν νέον ἕνα, καὶ νοσοῦντας Üsoumever καὶ δαίμονας ἀπελαύνει καὶ ἀλλα πολλὰ ποιεῖ παυώὑοξα᾽ x«i νομίζομεν ἡμεῖς ὅτε μάγος ἐστίν. ἀλλ αἱ εὐσπλα;χνίαι αὐτοῦ καὶ αἱ ἰάσεις αἱ δωρεὰν ἐξ αὐτοῦ γινόμεναι, ἔτι δὲ τὸ ἁπλοῦν αὐτοῦ καὶ ἐπιεικὲς καὶ τὸ τῆς πίστεως αὐτοῦ σημαίνει ὅτι δίκαιός ἐστιν ἢ ἀπόστολος τοῦ ϑεοῦ τοῦ νέου ὃν αὐτὸς χαταγγέλλει" συνεχῶς γὰρ νηστεύει καὶ εὔχεται, καὶ ἄρτον ἐσϑέει μόνον μετὰ ἄλατος, καὶ τὸ ποτὸν αὐτοῦ ὕδωυ, καὶ φορεῖ ἕν ἱμάτιον εἴτε ἐν εὐδίᾳ εἴτε ἐν χειμῶνι, καὶ οὐδὲν παρά τινος λαμβάνει, καὶ ἃ ἔχει ἄλλοις δίδωσιν. Ταῦτα ὠκούσως ὁ βασιλεὺς ταῖς χερσὶν αὑτοῦ τὴν ὄψιν προσέτριψεν, τὴν κεραλὴν αὐτοῦ κινῶν ἐπὶ ὥραν πολλήν.

Hote de paregeneto ho basileus eis tēn polin, exētazen tous philous autou peri tou praitōriou OU echtizen autǭ Ioudas ho kai Thōmas" elegon de autǭ hoti Oute palation echtisen oute allo ti epoiēsen hōn epēngeilato poiēsai, alla perierchetai tōs poleis kai tas chōras, kai ei ti echei pantō didōsi tois penēsi, kai didaskei ϑeon neon hena, kai nosountas Usoumever kai daimonas apelaunei kai alla polla poiei pauōyoxa᾽ x«i nomizomen hēmeis hote magos estin. all hai euspla?chniai autou kai hai iaseis hai dōrean ex autou ginomenai, eti de to haploun autou kai epieikes kai to tēs pisteōs autou sēmainei hoti dikaios estin ē apostolos tou ϑeou tou neou hon autos chatangellei" synechōs gar nēsteuei kai euchetai, kai arton esϑeei monon meta alatos, kai to poton autou hydōy, kai phorei hen himation eite en eudią eite en cheimōni, kai ouden para tinos lambanei, kai ha echei allois didōsin. Tauta ōkousōs ho basileus tais chersin hautou tēn opsin prosetripsen, tēn keralēn autou kinōn epi hōran pollēn.

When the king came to the city, he questioned his friends about the palace that Judas, also called Thomas, was building for him. They said to him, "He has neither built a palace nor done anything else of what he promised to do; but he goes round the cities and the countryside, and whatever he has he gives it all to the poor; and he teaches a new God, one only, and heals the sick, and drives out demons, and does many other wonders; and we think he is a magician. But his compassion, and the cures that are done by him freely, and also his simplicity and gentleness and his faith, show that he is a righteous man or an apostle of the new God whom he proclaims. For he fasts continually and prays, and eats only bread with salt, and his drink is water, and he wears one garment in fair weather and in winter, and he takes nothing from anyone, and what he has he gives to others." When the king heard this, he rubbed his face with his hands, shaking his head for a long time.

Matt 10:8 (echo, low confidence)

Notes and citation

Summary: The king learns that Thomas has built nothing but has given everything to the poor, healed the sick, and lived ascetically.

Pieces of Bonnet's apparatus (the other recension of this chapter) printed in the scan text are removed. "Freely" echoes Matt 10:8.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): μένους λέγων: Ὁ χύριος ἡμῶν οἰχονόμησεν ταῦταʼ αὐτοῦ γὰρ μόνου ἐστὶν ἡ ἔντιμος δόξα" brc αὐτός ἐστιν πατὴρ τῶν ὀρφανΟν καὶ τῶν χηρῶν προστάτης καὶ τοῖς ἐν ϑλέψεε αὐτὸς γίνεται ἀντιλήσετωρ. Μετὰ δὲ χρύνον ἦλϑεν ó βασιλεὺς ἐν τῇ πόλει xd ἐπερώτησε τοὺς (qíÀovg αὐτοῦ περὶ τοῦ παλατίου ὃ ἔχτισεν ἡ Θωμᾶς" καὶ λέγουσιν αὐτῷ ἐχεῖνοι" Οὐδὲν παλάτιον ἔχτισεν. οὐδὲ ἕτερόν τι ἐποίησεν" ἀλλὰ περιέρχεται τὰς πόλεις καὶ τὰς χώπος χορηγῶν τοῖς πένησιν, καὶ διδάσχει ἕνα ϑεὸν εἶναι. καὶ → ; πολλά εἰσιν παράδοξα ἃ ποιεῖ" νεχροὺς ἐγείρει" τυφλοὺς ποιεῖ ϑλέπειν, χωλοὺς περιπατεῖν" δαιμονιῶντας καϑαρίζει" ὕτι τὸ ἐπιειχὲς αὖτοῦ καὶ ἁπλοῦν καὶ eb ἰάσεις αἱ παρ᾽ αἰτοῦ γινόμεναι τοῦτὸ δηλοῖ ὕτι δίκαιός ἐστιν καὶ ἀτεύστολος γέου ϑεοῦ" φορεῖ γὰρ καὶ ἕν ἱμάτιον καὶ τὸ βρῶμα αὐτοῦ ἄρτος καὶ ὕδωρ ἐστίν" χαϊπταράτινος οὐδὲν λαμβάνει, διxai φορεῖ ἕν ἱιιάτιον" τὸ δὲ βρῶμα αὐτοῦ ἐστιν ἄρτος x«i ὑδωρ΄ ἢ ott μάγος ἐστίν" ἀλλὰ αἱ ἰάσεις αὐτοῦ ἃς ποιεῖ καὶ τὸ ἁπλὸν αὐτοῦ καὶ ἐπιειχὲς τοῦτο σημαίνει ὅτι δίχαιός ἐστιν ἢ ἀπύστολος γέου ϑεοῦ":;tvxvoτέρως γὰρ νηστεύει. καὶ φορεῖ ἕν iuaτιον" τὸ δὲ Booua αὐτοῦ ἐστιν ἄρτος καὶ ὕδωρ. καὶ νομίζει rt μάγος ἐστὶν ἢ ὅτι ἀπόστολος γέου ϑεοῖ. ἀλλὰ καὶ ἰάσεις TCOLEL, γαὶ τοῦ ἁπλοῦν αὐτοῦ ἐπιεικές ἐστιν" τιυχγοτέρως γὰρ στεύει. δάσχει xol νέαν διδαχὴν περὶ ἐγχρα → .

Topics: Fasting

Cite (SBL): Acts Thom. 20 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-20). (abbreviation not yet checked)

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Chapter 21

21Lipsius–Bonnet, 99–291

Καὶ μετεπέμι!ατο τὸν ἔμπορον τὸν ὠγαγόντα αὐτὸν καὶ τὸν ἀπόστολον, καὶ εἶπεν αὐτῷ" χτισάς μοι τὸ παλάτιον; Ὃ δὲ ἔφη" Ναί, ἔχτισα. Ὁ δὲ βασιλεὺς εἶπεν" Πότε οὖν ὑπάγομεν καὶ βλέπομεν αὐτό; Ὃ δὲ ἀποκριϑεὶς αὐτῷ ἔφη; Νὺν αὐτὸ ἰδεῖν οὐ δύνασαι, ἀλλ᾽ ὅταν τοῦ βίου τούτον ἐξὲλyc βλέπεις «vro. Ὁ δὲ βασιλεὺς πώνυ ὀργισϑεὶς ἐχέλευσεν ὑπὸ δεσμὸν γενέσϑαι τόν τε ἔμπορον καὶ lovócv τὸν καὶ βθωμᾶν καὶ εἰς φυλακὴν βληϑῆναι, ἕως ἂν ὠναχρίνας uci τίνι ἐδύϑη τὰ τοῦ βασιλέως, καὶ οὕτως αὐτὸν ἀπολέσῃ μετὰ τοῦ ἐμπόρου. ὁ δὲ ἀπόστολος χαίρων ὠπήει ἐν τῷ δεσμωτηρίῳ, καὶ ἕλεγεν τῷ ἐμπόρῳ᾽ ἥὴ φοβοῦ μηδέν, ἀλλὰ μόνον πίστευσον τῷ δὶ ἐμοῦ χηρυσσομένῳ ϑεῷ, x«i ἀπὸ μὲν τούτου rov χύσμου ἐλευϑερωϑήση, ὠπὸ δὲ τοῦ μέλλοντος αἰῶνος ζωὴν κομίσῃ. Ὁ δὲ βασιλεὺς ἐσχέπτετο ποίῳ ανάτῳ αὐτοὺς λώσῃ. ὡς δὲ ἔδοξεν πυρὶ αὐτοὺς καῦσαι ἐχδεδαρμένους, aij, rj νυχτὲ Γαδ ὁ τοῦ βασιλέως ἀδελφὸς ἐκακοῦτο, καὶ διὰ τὴν λύπην καὶ ἐπίϑεσιν ἣν ὁ βασιλεὺς ἔπαϑεν ἐβαρήδη σφόδρα" zat μεταπεμψάμενος τὸν βασιλέα | εἶπεν αὐτῷ" ᾿ δελφὲ βασιλεῦ, τὸν οἶχόν μου καὶ τὰ τέκνα μου παρατέϑημί σοι ἐγὼ γὰρ διὰ τὴν ἐπήρειαν τὴν συμβᾶσών σοι ἐλυπήϑην καὶ ἰδοὺ ἀποἡνήσκω, καὶ ἐὰν μὴ ἐπέλϑῃς τὴ τιμωρίᾳ κατὰ τῆς κεφαλῆς ἐχείνου τοῦ μάγου, οὐκ ἀναπαύσεις μου τὴν wwvyzv εἰς δου. Ὁ δὲ βασιλεὺς τῷ ἑαυτοῦ ἀδελφῷ εἶπεν" Δι᾿ ὅλης τῆς νυχτὸς τοῦτο ἐσκεπτόμην, τὸ πῶς αὐτὸν ϑανατώσω:" τοῦτο δὲ oki uoi, ἐν πυρὶ αὐτὸν κατακαῦσαι ἐκδαρέντα, καὶ αὐτὸν καὶ τὸν ἔμπορον μετ᾽ αὐτοῦ τὸν ἀγαγόντα αὐτόν. αὐτῷ"

Kai metepemi!ato ton emporon ton ōgagonta auton kai ton apostolon, kai eipen autǭ" chtisas moi to palation? Ho de ephē" Nai, echtisa. Ho de basileus eipen" Pote oun hypagomen kai blepomen auto? Ho de apokriϑeis autǭ ephē? Nyn auto idein ou dynasai, all᾽ hotan tou biou touton exelyc blepeis «vro. Ho de basileus pōny orgisϑeis echeleusen hypo desmon genesϑai ton te emporon kai lovocv ton kai bthōman kai eis phylakēn blēϑēnai, heōs an ōnachrinas uci tini edyϑē ta tou basileōs, kai houtōs auton apolesę̄ meta tou emporou. ho de apostolos chairōn ōpēei en tǭ desmōtēriǭ, kai helegen tǭ emporǭ᾽ hēē phobou mēden, alla monon pisteuson tǭ di emou chēryssomenǭ ϑeǭ, x«i apo men toutou rov chysmou eleuϑerōϑēsē, ōpo de tou mellontos aiōnos zōēn komisę̄. Ho de basileus eschepteto poiǭ anatǭ autous lōsę̄. hōs de edoxen pyri autous kausai echdedarmenous, aij, rj nychte Gad ho tou basileōs adelphos ekakouto, kai dia tēn lypēn kai epiϑesin hēn ho basileus epaϑen ebarēdē sphodra" zat metapempsamenos ton basilea | eipen autǭ" ᾿ delphe basileu, ton oichon mou kai ta tekna mou parateϑēmi soi egō gar dia tēn epēreian tēn symbasōn soi elypēϑēn kai idou apoēnēskō, kai ean mē epelϑę̄s tē timōrią kata tēs kephalēs echeinou tou magou, ouk anapauseis mou tēn wwvyzv eis dou. Ho de basileus tǭ heautou adelphǭ eipen" Di᾿ holēs tēs nychtos touto eskeptomēn, to pōs auton ϑanatōsō:" touto de oki uoi, en pyri auton katakausai ekdarenta, kai auton kai ton emporon met᾽ autou ton agagonta auton. autǭ"

He sent for the merchant who had brought him, and for the apostle, and said to him, "Have you built me the palace?" He said, "Yes, I have built it." The king said, "When, then, shall we go and see it?" He answered him, "You cannot see it now, but when you depart this life you will see it." The king, greatly enraged, ordered both the merchant and Judas, also called Thomas, to be put in chains and thrown into prison, until he had examined and learned to whom the king's property had been given, and so might destroy him along with the merchant. The apostle went off to the prison rejoicing, and said to the merchant, "Fear nothing at all, but only believe in the God proclaimed by me, and you will be set free from this world and will obtain life from the age to come." The king considered by what death he should destroy them. When he had decided to flay them and burn them with fire, that very night Gad, the king's brother, fell ill; through the grief and the affront the king had suffered he was very much weighed down; and sending for the king he said to him, "Brother king, I commend my house and my children to you; for I have been grieved by the insult that befell you, and see, I am dying. If you do not bring vengeance down on the head of that magician, you will give my soul no rest in Hades." The king said to his brother, "All night I have been considering how I shall put him to death; and this is what I have decided: to flay him and burn him in fire, both him and, with him, the merchant who brought him."

Matt 6:20 (echo, low confidence)

Notes and citation

Summary: Thomas tells the king his palace can be seen only after death; the king imprisons him and the merchant and plans to flay and burn them, while his brother Gad falls ill with grief.

Three pieces of Bonnet's apparatus (the other recension of this chapter, with sigla) printed in the scan text are removed. The palace built in heaven by giving to the poor recalls Matt 6:19–20.

Notes on the original text

Digital text corrected (apparatus (other recension and sigla) leaked into the text; apparatus (other recension) leaked into the text): τείας καὶ τιαρϑενίας καὶ χηρύσσεε tva ϑεὸν ἀληϑενὸν Ἰησοῖν Χριστὸν εἶναι" ἐν γὰρ τῇ τούτου ἐπιχλήσεε πάντα ἀσϑενῇ ἐγείρει. Ταῦτα ἀχούσας ὁ βασιλεὺς ταῖς χερσὶν αὐτοῦ τὴν ὄψιν προσέτριιθὲν. Καὶ πέμινας μετὰ σπου- Καὶ ϑυμοῦ πλησϑεὶς ἔνε)δὴς ἐχάλεσεν τὸν Θωμᾶν καὶ κεν τὸν Θωμᾶν καὶ λέγει αὐτο" λέγει αὐτῷ ἐν Dui: "EwrtGág μοι τὸ παλάτιον; Καὶ ὃ ἀπόστολος λέγει" Ναί, ἔχτισα. Καὶ ὁ βασιλεὺς εἶπεν: Πότε οὖν βλέπομεν αὐτό; Καὶ ó ἀπύστολος λέγει" Νὺν αὐτὸ ἰδεῖν οὐ δύνασαι, ἀλλ᾽ Ore ἐξέλϑης τοῦ προσχαίρου βίου τούτου. 'O δὲ βασιλεὺς ὀργισϑεὶς ἐχέλευσεν ! τὰς χεῖρας do: ef ΓῚ τῇ ὄψει D (ef D) ταῖς ὄψεσι C. FTX. (P)UV). → ; Graτὸν Θιυμᾶν καὶ τὸν ἔμστορον βληϑῆναι εἰς τὸ δεσμωτήριον ἕως ἄν σχέψηται περὶ αὐτοῦ τίνι ἐδόϑη τὰ τοῦ βασιλέως, καὶ οὕτως αὐτὸν ἀπολέσῃ σὺν τῷ ἐμπόρῳ. ὃ δὲ ἀπόστολος χαίρων ἀπήει. καὶ λέγει τῷ ἐμπόρῳ: Μὴ λυποῦ, ἀλλὰ μόνον πίστευσον, vci uiv τοῦ χύσμου τούτου ἐλευϑερωθϑύσῃη, εἰς δὲ τὸν μέλlora αἰῶνα ζωὴν αἰώνιον χληρονομήσεις. Ἔν δὲ τῇ νυχτὶ ἐχείνῃ ὃ τοῦ βασιλέως ἀδελφὸς χατείχετο ἐν πυρετῷ δεινῶς βασανιζόμενος" καὶ μεταστειλάμενος τὸν ἴδιον ἀδελφὸν λέγει → ; Ἰδοὺ ἀδελφὲ πάντα σοι παρατέϑημι, τὴν οἰχίαν καὶ τὰ πράγματά μου" ἐγὼ γὰρ διὰ τὴν συμβᾶσάν σοι ϑλῖψιν ἀϑυιίᾳ ληφϑεὶς ἰδοὺ ἀποϑνήσχω. ἀλλὰ ἀνάπαυσόν μου τὴν ψυχὴν καὶ ἐπέξελϑε δεινῇ τιμωρίᾳ. τὸν μάγον ἐχεῖνον. ὋὉ δὲ βασιλεῖς εἶπεν" ᾿Ενεϑυμήϑην ἕν ztvgt αὐτοὺς κατακαῦσαι éxdaguévous. → .

Cite (SBL): Acts Thom. 21 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-21). (abbreviation not yet checked)

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Chapter 22

22Lipsius–Bonnet, 99–291

Καὶ ὡς ὡμίλουν, ἐξῆλϑεν ἡ ψυχὴ Γὰδ rov ὠδελφοῦ αὐτοῦ. ὁ δὲ βασιλεὺς ἐπένϑει τὸν Γὰδ σφύδρα, πάνυ γὰρ jy&n& αὐτόν, καὶ προσέταξεν εἰς βασιλιχὴν ἐσϑῆτα καὶ πολύτιμὸν χηδευϑῆναι αὐτὸν. τούτων δὲ γενομένων τὴν ψυχὴν Γὰδ τοῦ ἀδελφοῖ τοῦ βασιλέως ἄγγελοι παραλαβόντες εἰς τὸν οὐρανὸν ἀνήγαγον, ὑποδεικνύοντες αὐτῷ τοὺς ἐχεῖ τύπους καὶ οἰχήσεις, ἐξετάζοντες αὐτόν" Eig ποῖον τόπον βούλει υἰχῆσαι; Ὅτε δὲ ἤγγισαν εἰς τὴν οἰκοδομὴν Θωμᾷ τοῦ ὠποστύλου, jv ἔχτισεν τῷ βασιλεῖ, ἰδὼν αὐτὴν ὁ Γὰδ εἶπεν τοῖς ἀγγέλοις" Δέομαι ὑμῶν χύριοΐ μου, εἰς ἕνα τῶν χατώγεων l0 οἴχων τούτων συγχωρήσατέ μοι οἰκῆσαι. — i δὲ ἔφησαν αὐτῷ" Οὐ δύνασαι οἰχῆσαι ἐν ταύτῃ τῇ oixoJouz. Ὃ δὲ εἶπεν" Διὰ τί: “έγουσιν αὐτῷ: Τοῦτο τὸ παλάτιον ixeivo ἐστιν ὃ οιχοδόμησεν ὁ χριστιανὸς ἐκεῖνος τῷ ἀδελφῷ σου. Ὃ δὲ εἶπεν" Δέομαι ὑμῶν κύριοί μου, συγχωρήσατέ μοι ἀπελϑεῖν πρὸς τὸν ^ ἀδελφόν μου, ἵνα ἀγοράσω παρ᾽ αὐτοῦ τὸ παλάτιον TOUTO' οὐ γὰρ οἷδεν ὃ ἀδελφός μου ὁποῖόν ἐστιν, καὶ πιπράσχει μοι αὐτό.

Kai hōs hōmiloun, exēlϑen hē psychē Gad rov ōdelphou autou. ho de basileus epenϑei ton Gad sphydra, pany gar jy&n& auton, kai prosetaxen eis basilichēn esϑēta kai polytimon chēdeuϑēnai auton. toutōn de genomenōn tēn psychēn Gad tou adelphoi tou basileōs angeloi paralabontes eis ton ouranon anēgagon, hypodeiknyontes autǭ tous echei typous kai oichēseis, exetazontes auton" Eig poion topon boulei uichēsai? Hote de ēngisan eis tēn oikodomēn Thōmą tou ōpostylou, jv echtisen tǭ basilei, idōn autēn ho Gad eipen tois angelois" Deomai hymōn chyrioï mou, eis hena tōn chatōgeōn l0 oichōn toutōn synchōrēsate moi oikēsai. — i de ephēsan autǭ" Ou dynasai oichēsai en tautę̄ tę̄ oixoJouz. Ho de eipen" Dia ti: “egousin autǭ: Touto to palation ixeivo estin ho oichodomēsen ho christianos ekeinos tǭ adelphǭ sou. Ho de eipen" Deomai hymōn kyrioi mou, synchōrēsate moi apelϑein pros ton ^ adelphon mou, hina agorasō par᾽ autou to palation TOUTO' ou gar hoiden ho adelphos mou hopoion estin, kai pipraschei moi auto.

While they were talking, the soul of Gad his brother departed. The king mourned for Gad greatly, for he loved him very much, and he ordered him to be prepared for burial in a royal and costly robe. While this was being done, angels took the soul of Gad, the king's brother, and carried it up into heaven, showing him the places and dwellings there and asking him, "In which place do you want to live?" When they came near the building of Thomas the apostle, which he had built for the king, Gad saw it and said to the angels, "I beg you, my lords, allow me to live in one of the lower rooms of this building." They said to him, "You cannot live in this building." He said, "Why not?" They said to him, "This palace is the one which that Christian built for your brother." He said, "I beg you, my lords, allow me to go to my brother, so that I may buy this palace from him; for my brother does not know what it is like, and he will sell it to me."

John 14:2 (echo, low confidence)

Notes and citation

Summary: Gad dies, and angels show him in heaven the palace Thomas built for the king; he asks to return and buy it from his brother.

A piece of Bonnet's apparatus (the other recension of this chapter) printed in the scan text is removed. The heavenly dwellings recall John 14:2.

Notes on the original text

Digital text corrected (apparatus (other recension) leaked into the text): Ὃ δὲ ἀπέδωκεν παρ᾽ αὐτὰ τὴν ψυχὴν αὐτοῦ. ὁ δὲ βασιλεὺς ἐπένϑει τὸν ἴδιον ἀδελφόν, καὶ ἐβούλετο ἐν πολυτίμῳ ποριρύρᾳ χατατεϑῆναι αὐτόν. οἱ δὲ ἄγγελοι παραλαβόντες τὴν ψυχὴν τοῦ Γεϑὰν ἀπήγαγον ἐν τῷ παραδείσῳ, δειχνύντες αὐτῇ τοὺς ἐχεῖσε τόπους καὶ οἰκήσεις καὶ ὅσα ἀγαϑὰ ἡτοίμασεν ὁ θεὸς τοῖς ἀγατιῶσιν αὐτόν. καὶ Ore ἦλϑὲν εἰς τὴν οἰχοδομὴν τοῦ Θωμᾶ ἐπερώτησαν αὐτὸν oi ἄγγελοι" Ποῖ βούλει οἰχῆσαι: Καὶ ἀποχριϑεὶς εἶπεν. -Ἰέομαι ὑμῶν κύριοί μου, εἰς ἕν τῶν → .

Topics: Eschatology

Cite (SBL): Acts Thom. 22 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/0/#p-22). (abbreviation not yet checked)

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