Acts of Thomas 157–170
Pseudonymous: Anonymous. It is not part of the 66-book canon. Composed originally in Syriac or Greek (disputed), probably at Edessa, in the early third century (ca. 200–250; confidence: approximate); the Greek text printed here is Bonnet's. Chapters 1–158 are the Acts; 159–170 are the martyrdom of Thomas.
Greek text: Bonnet 1903 (OCR text layer from the Internet Archive scan).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 157
157Lipsius–Bonnet, 99–291
Οὕτως αὐτοῖς εὐξάμενος ὁ ἀπόστολος τῇ Μυγδονίᾳ inb ἢ εἶπεν: ᾿Ἵπόδυσόν cov τὰς ἀδελφάς. "H δὲ ἀποδύσασα περιξ it κν ζωσεν αὐτὰς περιζώματα καὶ προσήγαγεν αὐτάς" Οὐαζάνης à j do δὲ πρότερον προσεληλύϑει, κἀχεῖναι utr αὐτόν. καὶ λαβὼν Ris) ἐπι Ἰούδας ἔλαιον iv ἀργυρέῳ ποτηρίῳ ἐπέλεγεν οὕτως" Ὁ ὡραῖος hit,; χαρπὸς τῶν ἄλλων καρπῶν, ᾧ οὐδεὶς συγχρίψεται ὅλως ἕτερος" li τοῖν, ὁ πάνυ ἐλεήμων" ὁ τῇ τοῦ λόγου ὁρμῇ ζέων" δύναμις ἡ τοῦ Ἰὰς τὴν ξύλου ἣν οἱ ἄνϑρωποι ἐνδυόμενοι τοὺς ἑαυτῶν ἀντιπάλους Ἢ νικῶσιν" ὁ στεφρανιῶν τοὺς νικῶντας" σύμβολον καὶ χαρὰ τῶν itj χαμνόντων" ὃ εὐαγγελισάμενος τοῖς ἀνϑρώποις τὴν ἑαυτῶν hi bii σωτηρίαν" ὁ δεικνὺς φῶς τοῖς ἐν σχότειʼ ὁ τὼ uiv φύλλα πιχρύς, τὸν δὲ γλυχύτατον χαρπὸν εὐειδης" ὁ τραχὺς μὲν τὴν ὑέων, ἁπαλὸς δὲ τὴν γεῦσιν" ὁ ἀσϑενὴς μὲν δοκῶν, τῇ δὲ τῆς δυνάμεως ὑπερβολῇ τὴν τὰ πάντα ϑεωροῦσων βαστάζων δύναμιν" ταῦτα εἴπων περιωχείμας" ᾿Ιησοῦ ἐλϑέτω ἡ νιχητικὴ αὐτοῦ δύναμις, καὶ ἐνιδρύσϑω τῷ ἐλαίῳ τούτῳ ὥσπερ ἱδρύνϑη ἐν τῷ συγγενεῖ αὐτοῦ ξύλῳ ἡ τότε αὐτοῦ δύναμις, ἧς τὸν λόγον οὐχ ἤνεγχαν οἱ σταυρώσαντές σεʼ ἐλϑέτω δὴ καὶ ἡ δωρεὰ δε ἧς τοῖς ἐχϑροῖς αὐτοῦ ἐμφυσήσας tg τὰ ὀπίσω ὑποχωρῆσαι ἐποίησας καὶ πρηνεῖς καταπεσεῖν, καὶ ἐπιδημῆσαι τῷ ἐλαίῳ τούτῳ ᾧ ἐπιφημίζομεν τὸ σὸν ἅγιον ὄνομα. Καὶ ταῦτα εἰπὼν πρῶτον τῇ κεφαλὴ Θὐαζάνου ἐπέχεεν, ἔπειτα ταῖς τῶν γυναικῶν, λέγων" Ev ὀνόματί σου ᾿Ιησοῦ Χριστὲ γενέσθω ταῖς ψυχαῖς ταύταις εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ἀποτροπὴν τοῦ ἐναντίου καὶ εἰς σωτηρίαν τῶν ψυχῶν αὐτῶν. Καὶ ἐχέλευσεν τῇ Μυγδονίᾳ ἀλεῖψαι αὐτάς, «αὐτὸς δὲ ἤλειιμεν τὸν (),ὑαζάνην. ἀλείψας δὲ αὐτοὺς κατήγαγεν εἰς ὕδωρ εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ vioU καὶ τοῦ ἁγίου πνεύματος.
Houtōs autois euxamenos ho apostolos tę̄ Mygdonią inb ē eipen: ᾿Hipodyson cov tas adelphas. "H de apodysasa perix it kn zōsen autas perizōmata kai prosēgagen autas" Ouazanēs a j do de proteron proselēlyϑei, kacheinai utr auton. kai labōn Ris) epi Ioudas elaion iv argyreǭ potēriǭ epelegen houtōs" Ho hōraios hit,? charpos tōn allōn karpōn, hǭ oudeis synchripsetai holōs heteros" li toin, ho pany eleēmōn" ho tę̄ tou logou hormę̄ zeōn" dynamis hē tou Ias tēn xylou hēn hoi anϑrōpoi endyomenoi tous heautōn antipalous Ē nikōsin" ho stephraniōn tous nikōntas" symbolon kai chara tōn itj chamnontōn" ho euangelisamenos tois anϑrōpois tēn heautōn hi bii sōtērian" ho deiknys phōs tois en schoteiʼ ho tō uiv phylla pichrys, ton de glychytaton charpon eueidēs" ho trachys men tēn hyeōn, hapalos de tēn geusin" ho asϑenēs men dokōn, tę̄ de tēs dynameōs hyperbolę̄ tēn ta panta ϑeōrousōn bastazōn dynamin" tauta eipōn periōcheimas" ᾿Iēsou elϑetō hē nichētikē autou dynamis, kai enidrysϑō tǭ elaiǭ toutǭ hōsper hidrynϑē en tǭ syngenei autou xylǭ hē tote autou dynamis, hēs ton logon ouch ēnenchan hoi staurōsantes seʼ elϑetō dē kai hē dōrea de hēs tois echϑrois autou emphysēsas tg ta opisō hypochōrēsai epoiēsas kai prēneis katapesein, kai epidēmēsai tǭ elaiǭ toutǭ hǭ epiphēmizomen to son hagion onoma. Kai tauta eipōn prōton tę̄ kephalē Thyazanou epecheen, epeita tais tōn gynaikōn, legōn" Ev onomati sou ᾿Iēsou Christe genesthō tais psychais tautais eis aphesin hamartiōn kai eis apotropēn tou enantiou kai eis sōtērian tōn psychōn autōn. Kai echeleusen tę̄ Mygdonią aleipsai autas, «autos de ēleiimen ton (),hyazanēn. aleipsas de autous katēgagen eis hydōr eis to onoma tou patros kai tou vioU kai tou hagiou pneumatos.
Having prayed thus for them, the apostle said to Mygdonia, "Undress your sisters." She undressed them, girded them with girdles, and brought them forward; Vazan had come forward first, and they after him. Judas took oil in a silver cup and spoke over it thus: "Fair fruit, more beautiful than all other fruits, with which no other can be compared at all; most merciful one; you who burn with the force of the word; power of the tree, which men put on and conquer their adversaries; you who crown the victors; sign and joy of the weary; you who have brought men the good news of their salvation; you who show light to those in darkness; bitter in your leaves, but fair in your sweetest fruit; rough to look at, but soft to the taste; seeming weak, yet by the excess of your power bearing the power that beholds all things —" having said this, he added: "Jesus, let his victorious power come and be established in this oil, as his power was then established in the tree akin to it, whose word those who crucified you could not bear; let the gift also come, by which you breathed on your enemies and made them draw back and fall headlong; and let it dwell in this oil, over which we name your holy name." Having said this, he poured it first on Vazan's head, then on the women's, saying, "In your name, Jesus Christ, let it be to these souls for forgiveness of sins and for the turning away of the adversary and for the salvation of their souls." And he told Mygdonia to anoint the women, and he himself anointed Vazan. Having anointed them, he led them down into the water in the name of the Father and of the Son and of the Holy Spirit.
John 18:6 (echo, medium confidence) · Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: Thomas blesses the oil, invoking the power of the olive tree akin to the tree of the cross, anoints Vazan and the women, and baptizes them in the name of the Trinity.
- The blessing addresses the olive (whose oil is used) and links it to the wood of the cross; it is translated exactly. Mygdonia anoints the women. The enemies falling back echoes John 18:6; the triple name, Matt 28:19.
Cite (SBL): Acts Thom. 157 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-157). (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 158
158Lipsius–Bonnet, 99–291
νελϑόντων δὲ αὐτῶν λαβὼν ἄρτον καὶ ποτήριον εὐλόγησεν καὶ εἶπεν: Τὸ σῶμά σου τὸ ἅγιον τὸ ὑπὲρ ἡμῶν σταυρωϑὲν ἐσϑίομεν καὶ τὸ αἵἱμώ cov τὸ ὑπὲρ ἡμῶν ἐχχυϑὲν εἰς σωτηρίαν πίνομεν" γένηται οὖν ἡμῖν τὸ σῶμά σου σωτηρία ὃ καὶ τὸ αἷμώ cov εἰς ἄφεσιν ἁμαρτιῶν. ἀντὶ δὲ τῆς χολῆς ἧς ἔπιες Óv ἡμᾶς περιαιρείσϑωο ἀφ᾽ ἡμῶν ἡ τοῦ διαβόλου χολή: ἀντὶ δὲ τοῦ ὄξους οὗ πέπωχας ὑπὲρ ἡμῶν ἐνδυναμούσϑω ἡ ἀσϑένεια ἡμῶν" ἀντὲ δὲ πτύσματος οὗ ἐδέξω διʼ ἡμᾶς δεξώμεϑα δρόσον τῆς σῆς χρηστότητος" καὶ ἐν τῷ χαλάμῳ ᾧ ἔτυψωώων σὲ δι ἡμᾶς δεξώμεϑα τὸν οἶχον τὸν τέλειον" ὅτε δὲ ἀκάνϑινον στέφανον ἔλαβες δὲ ἡμᾶς, στέφανον ἀναδησώμεϑα ἀμαράντινον οἱ ἀγαπήσαντές σε ἀντὶ δὲ σινδόνης ἧς ἐνειλήϑης καὶ ἡμεῖς περιζωσϑῶμεν τὴν ἀήττητύν σου δύναμιν. ἀντὶ δὲ μνημείου καινοῦ καὶ ταφῆς ἀνάχαι15 νισμὸν τῆς ψυχῆς δεξώμεϑα καὶ τοῦ σώματος. ὅτι δὲ ἀνέστης καὶ ἀνεβίωσας, ἀναβιώσαντες ζήσωμεν καὶ στῶμεν πρὸ σοῦ ἐν χρίσει δικαίᾳ. Καὶ κλάσας τὴν εὐχαριστίαν ἔδωχεν Οὐαζάνῃ καὶ Τερτίᾳῳ καὶ Mvgodog καὶ τῇ τοῦ “Σιφόρου γυναικὶ καὶ ϑυγατρὶ καὶ simevw Γενέσϑω ὑμῖν ἡ εὐχαριστία αὕτη εἰς σωτηρίαν καὶ χαρὰν καὶ ὑγίειαν | τῶν ψυχῶν ὑμῶν. Καὶ αὐτοὶ εἶπον" μήν. Καὶ φωνὴ ἠκούσϑη λέγουσα᾽ μήν" μὴ φοβεῖσϑε ἀλλὰ μόνον πιστεύσατε.
nelϑontōn de autōn labōn arton kai potērion eulogēsen kai eipen: To sōma sou to hagion to hyper hēmōn staurōϑen esϑiomen kai to haiimō cov to hyper hēmōn echchyϑen eis sōtērian pinomen" genētai oun hēmin to sōma sou sōtēria ho kai to haimō cov eis aphesin hamartiōn. anti de tēs cholēs hēs epies Ov hēmas periaireisϑōo aph᾽ hēmōn hē tou diabolou cholē: anti de tou oxous hou pepōchas hyper hēmōn endynamousϑō hē asϑeneia hēmōn" ante de ptysmatos hou edexō diʼ hēmas dexōmeϑa droson tēs sēs chrēstotētos" kai en tǭ chalamǭ hǭ etypsōōōn se di hēmas dexōmeϑa ton oichon ton teleion" hote de akanϑinon stephanon elabes de hēmas, stephanon anadēsōmeϑa amarantinon hoi agapēsantes se anti de sindonēs hēs eneilēϑēs kai hēmeis perizōsϑōmen tēn aēttētyn sou dynamin. anti de mnēmeiou kainou kai taphēs anachai15 nismon tēs psychēs dexōmeϑa kai tou sōmatos. hoti de anestēs kai anebiōsas, anabiōsantes zēsōmen kai stōmen pro sou en chrisei dikaią. Kai klasas tēn eucharistian edōchen Ouazanę̄ kai Tertiąǭ kai Mvgodog kai tę̄ tou “Siphorou gynaiki kai ϑygatri kai simevw Genesϑō hymin hē eucharistia hautē eis sōtērian kai charan kai hygieian | tōn psychōn hymōn. Kai autoi eipon" mēn. Kai phōnē ēkousϑē legousa᾽ mēn" mē phobeisϑe alla monon pisteusate.
When they had come up, he took bread and a cup, blessed them, and said: "Your holy body, crucified for us, we eat, and your blood, shed for us for salvation, we drink. Let your body, then, be salvation to us, and your blood be for the forgiveness of sins. For the gall which you drank for us, let the gall of the devil be taken away from us; for the vinegar which you drank for us, let our weakness be strengthened; for the spittle which you received for us, let us receive the dew of your kindness; and by the reed with which they struck you for us, let us receive the perfect house; and as you received a crown of thorns for us, let us who have loved you put on the unfading crown; for the linen cloth in which you were wrapped, let us too be girded with your unconquerable power; for the new tomb and the burial, let us receive renewal of soul and of body; and because you rose and came to life again, let us come to life again and live and stand before you in righteous judgment." And breaking the Eucharist, he gave it to Vazan and Tertia and Mnesara and to Siphor's wife and daughter, and said, "Let this Eucharist be to you for salvation and joy and the health of your souls." And they said, "Amen." And a voice was heard saying, "Amen; do not be afraid, but only believe."
Matt 26:28 (echo, medium confidence) · Matt 27:34 (allusion, high confidence) · Matt 27:30 (allusion, high confidence) · Matt 27:29 (allusion, high confidence) · Matt 27:60 (allusion, high confidence) · 1 Pet 5:4 (echo, medium confidence) · Mark 5:36 (quotation, high confidence)
Notes and citation
Summary: Thomas gives the Eucharist with a prayer that sets each detail of Christ's passion against a gift to the faithful, and a voice from heaven answers Amen.
- The Eucharistic prayer recalls the passion: the gall and vinegar (Matt 27:34, 48), the spitting and the reed (Matt 27:30), the crown of thorns (Matt 27:29), the linen cloth and new tomb (Matt 27:59–60). "Do not be afraid, but only believe" quotes Mark 5:36; the unfading crown, 1 Pet 5:4.
Topics: Eucharist, Christology
Cite (SBL): Acts Thom. 158 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-158). (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 159
159Lipsius–Bonnet, 99–291
Καὶ μετὰ ταῦτα ἀπήει ᾿Ιούδας συγχλεισϑῆναι" οὐ μὴν ἀλλὰ καὶ ἡ ἹΤερτία καὶ ἡ Μυγδονία καὶ ἡ Μαρκία Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου ἀποστόλου Θωμᾶ.
Kai meta tauta apēei ᾿Ioudas synchleisϑēnai" ou mēn alla kai hē HiTertia kai hē Mygdonia kai hē Markia Martyrion tou hagiou kai endoxou apostolou Thōma.
After this Judas went off to be shut up again; and Tertia and Mygdonia and Marcia too …
The Martyrdom of the holy and glorious apostle Thomas.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Thomas returns to prison with the women; the title of the Martyrdom follows.
- The rest of chapter 159 (the apostle's farewell to the women and the brothers) is lost in the scan text ("…"); the title of the Martyrdom of Thomas, which Bonnet prints before the following chapters, stands here.
Topics: Martyrdom
Cite (SBL): Acts Thom. 159 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-159). (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 160
160Lipsius–Bonnet, 99–291
'Ev ταῖς ἡμέραις ἐκείναις ἀνήει ὁ ἀπόστολος Θωμᾶς ἐπὶ τὸ ἐγχλεισϑῆναι" καὶ Τερτία σὺν Μυγδονίᾳ καὶ Ναρκίᾳ ἀπήεσαν καὶ αὐταὶ ἐπὶ τὸ συγκλεισϑῆναι. πρὸς ag εἶπεν Ἰούδας: Θυγατέρες μου, δοῦλαι ᾿Ιησοῦ Χριστοῦ, ἀχούσατέ μου ood ἐν τῇ τελευταίῳ μου ἡμέρῳ ἐν ὑμῖν ἀποτελῶ τὸν λόγον μου " e τοῦ μὴ λαλῆσαί μὲ ἔτι ἐν σώματι. ἰδοὺ γὰρ αἴρομαι ἄνω Ἀπ πρὸς τὸν χύριόν μου ᾿Ιησοῦν τὸν ἐλεήσαντά με, τὸν ταπει- nit νώσαντα ἑαυτὸν ἄχρι τῆς ἐμῆς σμιχρότητος καὶ ἀγαγόντα ut " εἰς διαχονίαν μεγαλειότητος καὶ καταξιώσαντα γενέσϑαι με: iv τέλει" δίκαιος γάρ ἐστιν ὁ ἐμὸς μισϑαποδότης, οἷδεν πῶς δὲῖ ἀμείψασθαι" οὐκ ἔστιν γὰρ φϑονερὸς ἀλλ ἔστιν φιλότιμος roig ἀγαϑοῖς. ϑαρρῶν δὲ τὸ ἑαυτοῦ χτῆσμα ὅτι ἐστιν ἀνενδεής. ἐγὼ Ἰησοῦς ovx εἰμί, δοῦλος δὲ Ἰησοῦ. ἐγὼ Χριστὸς οὐκ εἰμί, διάκονος δὲ Χριστοῦ εἰμι. ἐγὼ ϑεοῦ υἱὸς οὐκ εἰμί, εὔχομαι δὲ ἄξιος νομισϑῆναι παρ᾽ αὐτῷ. ἐμμένετε δὲ τῇ πίστει ᾿Ιγσοῦ Χριστοῦ" προσδέξασϑε τὴν ἐλπίδα τοῦ υἱοῦ τοῦ ϑεοῦ. μὴ ὀχνήσητε ἐν ἀνάγκαις μηδὲ διστάσητε ὁρῶντές με αἰκιζόμενον καὶ συγκλειόμενον καὶ ἀποϑνήσκοντα. ἐν τούτοις γὰρ τὸ προστεταγμένον μοι ὑπὸ τοῦ κυρίου πληρῶ. εἰ καὶ ἀποϑανεῖν μὴ ϑελήσω, ἴσως δύναμαι. ἀλλ οὗτος ὁ φαινόμενος οὐκ ἔστιν ϑάνατος, ἀπαλλαγὴ δὲ καὶ τοῦ σώματος μισϑαποδότης μου ὁ εἰδώς μὲ πῶς δεῖ μὲ λωβεῖν τὸν μισϑόν" οὔτε γὰρ πονηρός ἐστιν οὔτε φϑονερός" πλούσιος δέ ἐστιν ἐν τοῖς αὐτοῦ χαρίσμασιν" οὐχ ἔστιν φιλόδολος ἐν οἷς δίδωσιν" τεϑώρρηκε γὰρ τῇ ἀνυστερήτῳ αὐτοῦ κτήσει. οὐχ sui ἐγὼ ᾿Ιησοῦς, δοῦλος δὲ αὐτοῦ εἰμι" οὐκ εἰμὲ ἐγὼ Χριστός, διώκονος δὲ αὐτοῦ ὑπάρχω: οὐχ εἰμὲ ἐγὼ ὁ υἱὸς τοῦ ϑεοῦ, δέομαι δὲ ἄξιος τοῦ ϑεοῦ γενέσϑαι. ἐμμείνατε τῇ πίστεν τοῦ Χριστοῦ" ἐμμείνατε τῇ ἐλπίδι τοῦ υἱοῦ τοῦ ϑεοῦ" μὴ ἐχκαχήσητε πρὸς τὰς ϑλίψεις μηδὲ διαιρεϑῆτε ἐπὰν pré με ὑβριζόμενον ἢ ὅτι ἐγκέκλεισμαι" αὐτοῦ γὰρ τὸ ϑέλημα εἰς πέρας ἄγω" εἰ γὰρ καὶ ἡβουλήϑην μὴ ἀποϑανεῖν, ἐν Χριστῷ οἷδα ὅτι δύναμαι" οὗτος δὲ ὁ νομιζόμενος ϑῴναξος οὐχ ἔστιν ϑάνατος, ἀλλὰ λύσις «n0 τοῦ σώματός ἐστιν. διὸ Kou» δέχομαι τὴν τοιαύτην λύσιν τοῦ σώματος, ἵνα ἀπελλύσις" ὃν γεγηϑὼς προσδέξομαι, ἵνα &nskÓ v ἀπολάβω τὸν ὡραῖον ἐκεῖνον, τὸν εὔσπλαγχνον. πάνυ γὰρ κέχμηχα τῇ πρὸς αὐτὸν λατρείᾳ καὶ ὅπερ πεποίηκα διὰ τῆς αὐτοῦ χάριτος, καὶ νῦν οὐ μή μὲ ἐγχαταλίπῃ. ὑμεῖς δὲ ὁρᾶτε μὴ ἐπεισέλϑῃ εἰς ὑμᾶς ἐκεῖνος ὁ εἰσδύων καὶ τὰς διανοίας διαιρῶν" layvρύτερος γάρ ἐστιν ἐχεῖνος ὃν ἐδέξασϑε. προσδοχᾶτε οὖν τὴν παρουσίαν αὐτοῦ, ἵνα ἐλϑὼν ἀπολάβῃ ὑμᾶς" ὄψεσϑε γὰρ αὐτὸν ἀπελϑοῦσαι.
'Ev tais hēmerais ekeinais anēei ho apostolos Thōmas epi to enchleisϑēnai" kai Tertia syn Mygdonią kai Narkią apēesan kai autai epi to synkleisϑēnai. pros ag eipen Ioudas: Thygateres mou, doulai ᾿Iēsou Christou, achousate mou ood en tę̄ teleutaiǭ mou hēmerǭ en hymin apotelō ton logon mou " e tou mē lalēsai me eti en sōmati. idou gar airomai anō Ap pros ton chyrion mou ᾿Iēsoun ton eleēsanta me, ton tapei- nit nōsanta heauton achri tēs emēs smichrotētos kai agagonta ut " eis diachonian megaleiotētos kai kataxiōsanta genesϑai me: iv telei" dikaios gar estin ho emos misϑapodotēs, hoiden pōs dei ameipsasthai" ouk estin gar phϑoneros all estin philotimos roig agaϑois. ϑarrōn de to heautou chtēsma hoti estin anendeēs. egō Iēsous ovx eimi, doulos de Iēsou. egō Christos ouk eimi, diakonos de Christou eimi. egō ϑeou huios ouk eimi, euchomai de axios nomisϑēnai par᾽ autǭ. emmenete de tę̄ pistei ᾿Igsou Christou" prosdexasϑe tēn elpida tou huiou tou ϑeou. mē ochnēsēte en anankais mēde distasēte horōntes me aikizomenon kai synkleiomenon kai apoϑnēskonta. en toutois gar to prostetagmenon moi hypo tou kyriou plērō. ei kai apoϑanein mē ϑelēsō, isōs dynamai. all houtos ho phainomenos ouk estin ϑanatos, apallagē de kai tou sōmatos misϑapodotēs mou ho eidōs me pōs dei me lōbein ton misϑon" oute gar ponēros estin oute phϑoneros" plousios de estin en tois autou charismasin" ouch estin philodolos en hois didōsin" teϑōrrēke gar tę̄ anysterētǭ autou ktēsei. ouch sui egō ᾿Iēsous, doulos de autou eimi" ouk eime egō Christos, diōkonos de autou hyparchō: ouch eime egō ho huios tou ϑeou, deomai de axios tou ϑeou genesϑai. emmeinate tę̄ pisten tou Christou" emmeinate tę̄ elpidi tou huiou tou ϑeou" mē echkachēsēte pros tas ϑlipseis mēde diaireϑēte epan pre me hybrizomenon ē hoti enkekleismai" autou gar to ϑelēma eis peras agō" ei gar kai hēboulēϑēn mē apoϑanein, en Christǭ hoida hoti dynamai" houtos de ho nomizomenos ϑǭnaxos ouch estin ϑanatos, alla lysis «n0 tou sōmatos estin. dio Kou» dechomai tēn toiautēn lysin tou sōmatos, hina apellysis" hon gegēϑōs prosdexomai, hina &nskO v apolabō ton hōraion ekeinon, ton eusplanchnon. pany gar kechmēcha tę̄ pros auton latreią kai hoper pepoiēka dia tēs autou charitos, kai nyn ou mē me enchatalipę̄. hymeis de horate mē epeiselϑę̄ eis hymas ekeinos ho eisdyōn kai tas dianoias diairōn" layvryteros gar estin echeinos hon edexasϑe. prosdochate oun tēn parousian autou, hina elϑōn apolabę̄ hymas" opsesϑe gar auton apelϑousai.
In those days the apostle Thomas went up to be shut in; and Tertia, with Mygdonia and Marcia, went off too, to be shut in with him. Judas said to them, "My daughters, servants of Jesus Christ, hear me: on my last day among you I finish my word, for I shall no longer speak in the body. For see, I am taken up to my Lord Jesus, who had mercy on me, who humbled himself to my littleness and brought me into the service of his majesty and counted me worthy to come to the end. For my rewarder is just; he knows how he must repay; for he is not grudging but generous to the good, confident that his own possession lacks nothing. I am not Jesus, but a servant of Jesus; I am not Christ, but a minister of Christ; I am not the Son of God, but I pray to be counted worthy before him. Abide in the faith of Jesus Christ; wait for the hope of the Son of God. Do not shrink in distresses or waver when you see me tortured and imprisoned and dying; for in these things I fulfil what the Lord commanded me. Even if I did not wish to die, I know that in Christ I could avoid it; but this that is thought to be death is not death, but release from the body. Therefore I gladly receive this release from the body, so that I may depart and receive that beautiful and compassionate one. For I have labored greatly in his service and in what I have done through his grace, and now he will surely not forsake me. But you, see that he who slips in and divides minds does not come in upon you; for stronger is he whom you have received. Wait, then, for his coming, so that when he comes he may receive you; for you will see him when you depart."
John 1:20 (echo, medium confidence) · 1 John 4:4 (echo, medium confidence) · Phil 1:23 (echo, medium confidence)
Notes and citation
Summary: In the Martyrdom, Thomas, returning to prison, takes leave of Tertia, Mygdonia, and Marcia, calling his coming death a release from the body.
- From chapter 160 to the end Bonnet prints the Martyrdom in two forms side by side, and the scan text runs the two columns together; where the two forms say the same thing, the translation gives it once, following the sense. Compared afterwards with ANF 8, "Consummation of Thomas the Apostle". "I am not Christ" echoes John 1:20; "stronger is he whom you have received" 1 John 4:4; Phil 1:23.
Topics: Martyrdom
Cite (SBL): Acts Thom. 160 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-160). (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 161
161Lipsius–Bonnet, 99–291
Πληρώσας δὲ πρὸς αὐτὰς τὸν λόγον εἰσῆλϑεν εἰς οἶχον σκοτεινόν" καὶ εἶπεν: Ὁ σωτήρ μου ὁ ὑπομείνας πολλὰ δι᾿ ἡμᾶς, γενέσϑωσαν αἱ ϑύραι αὗται ὥσπερ ἦσαν, καὶ σεμναὶ ϑὼν ἴδω ἐκεῖνον τὸν εὐπρεπῆ καὶ εὔσπλαγχνον, τὸν ἐπέραστον. πολὺν γὰρ κάματον ὑπέστην ἐν τῇ αὐτοῦ ἐργασίᾳ, xui ἐμόχγϑησα διὰ τὴν αὐτοῦ χάριν τὴν ἐπελϑοῦσαν μοι, ἥτις οὐκ ἀπέστη ἀπ᾿ ἐμοῦ. μὴ οὖν ὑποδύη ὑμῖν ὁ “Σατανᾶς καὶ τὰς ἐνθυμήσεις ὑμῶν διαρπάση" μὴ γένοιτο ἐν ὑμῖν ἐχείνῳ χώρα᾽ ἰσχυρός ἐστιν ὃν ὑμεῖς ὑπεδέξασϑε. τὴν τοῦ Χριστοῦ παρουσίαν προσδέχεσϑεʼ ἐλϑὼν γὼρ ὑποδέξεται ὑμᾶς" οὗτός ἐστιν ὃν ὄψεσϑε ἐρχόμενον. 1061 Ταῦτα τελέσαντος τοῦ ὠποστόλου εἰσήεσαν εἰς τὸν oixov* εἶπεν δὲ ὁ ἀπόστολος Θωμᾶς" Ὁ σωτὴρ ἡμῶν ὁ πολλὰ παϑὼν δι᾿ ἡμᾶς, γινέσϑωσαν αἱ ϑύραι αὗται ὥσπερ ἦσαν, ἔσϑωσωαν iv ταῖς αὐτῶν σφραγῖσιν. Καὶ χαταλείψως τὰς γυναῖκας aO v συγκλεισϑησόμενος. ἐχεῖναι δὲ ἐλυποῦντο καὶ ἔχλαιον εἰδυῖαι ὅτι ἀπολέσει αὐτὸν Μισδαῖος ὁ βασιλεύς. Ὁ δὲ Ἰούδας ἀπελϑ ov εὗρεν τοὺς φύλακας μαχο- T μένους καὶ λέγοντας" "Tí jucoroutv eig τὸν φαρμακὸν ἐκεῖνον; ὅτι τέχνῃ μαγικῇ ἀνέῳξεν τὰς ϑύρας τοῦ δεσμωτηρίου xcà βούλεται πάντας τοὺς δεσμώτας φυγαδεῦσαι. ἀλλὰ ἀπελϑόντες μηνύσωμεν τῷ βασιλεῖ περὶ τῆς γυναικὸς αὐτοῦ καὶ τοῦ υἱοῦ αὐτοῦ. “εγόντων δὲ ταῦτα τῶν δεσμοφυλώκων ᾿Ιούδας σιωπῇ κατηχροᾶτο. ἅμα δὲ ἕωδϑεν ἀναστάντες ἀπῆλϑον πρὸς καὶ σφραγῖδες ἐπιτιϑῶσιν αὐταῖς. Καὶ καταλείψας αὐτὸς ἀπήει ἐπὶ τὸ ἐγχλεισϑῆναι. αὐταὶ δὲ ἀϑυμοῦσαι ἔκλαιον, μὴ εἰδυῖαι ὅτι Μισδαῖος ἀπολύει αὐτόν.
Plērōsas de pros autas ton logon eisēlϑen eis oichon skoteinon" kai eipen: Ho sōtēr mou ho hypomeinas polla di᾿ hēmas, genesϑōsan hai ϑyrai hautai hōsper ēsan, kai semnai ϑōn idō ekeinon ton euprepē kai eusplanchnon, ton eperaston. polyn gar kamaton hypestēn en tę̄ autou ergasią, xui emochgϑēsa dia tēn autou charin tēn epelϑousan moi, hētis ouk apestē ap᾿ emou. mē oun hypodyē hymin ho “Satanas kai tas enthymēseis hymōn diarpasē" mē genoito en hymin echeinǭ chōra᾽ ischyros estin hon hymeis hypedexasϑe. tēn tou Christou parousian prosdechesϑeʼ elϑōn gōr hypodexetai hymas" houtos estin hon opsesϑe erchomenon. 1061 Tauta telesantos tou ōpostolou eisēesan eis ton oixov* eipen de ho apostolos Thōmas" Ho sōtēr hēmōn ho polla paϑōn di᾿ hēmas, ginesϑōsan hai ϑyrai hautai hōsper ēsan, esϑōsōan iv tais autōn sphragisin. Kai chataleipsōs tas gynaikas aO v synkleisϑēsomenos. echeinai de elypounto kai echlaion eiduiai hoti apolesei auton Misdaios ho basileus. Ho de Ioudas apelϑ ov heuren tous phylakas macho- T menous kai legontas" "Ti jucoroutv eig ton pharmakon ekeinon? hoti technę̄ magikę̄ aneǭxen tas ϑyras tou desmōtēriou xca bouletai pantas tous desmōtas phygadeusai. alla apelϑontes mēnysōmen tǭ basilei peri tēs gynaikos autou kai tou huiou autou. “egontōn de tauta tōn desmophylōkōn ᾿Ioudas siōpę̄ katēchroato. hama de heōdϑen anastantes apēlϑon pros kai sphragides epitiϑōsin autais. Kai kataleipsas autos apēei epi to enchleisϑēnai. autai de aϑymousai eklaion, mē eiduiai hoti Misdaios apolyei auton.
Having finished his word to them, he went into the dark house and said, "My Savior, who endured much for us, let these doors be as they were, and let them be sealed with their seals." And leaving the women, he went off to be shut in. They grieved and wept, knowing that King Misdaeus would destroy him. Judas went and found the guards quarreling and saying, "What wrong have we done to that sorcerer, that by magic art he has opened the doors of the prison and wants all the prisoners to escape? But let us go and inform the king about his wife and his son." While the jailers said this, Judas listened in silence. And at dawn they rose and went to …
Notes and citation
Summary: Thomas has the prison doors closed and sealed again, and the guards resolve to report to the king.
- The two forms of the Martyrdom are interleaved (see the note on chapter 160); repeated words from the end of the previous chapter in the second form ("that I may see that comely and compassionate one … stronger is he whom you have received") are not translated a second time. The passage ends mid-sentence; chapter 162 gives the guards' report.
Notes on the original text
- Digital text corrected (apparatus leaked into the text): KUV νυ ἵνα - ἀπελϑ. om U → .
Topics: Martyrdom
Cite (SBL): Acts Thom. 161 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-161). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-161) · Report an error
Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 162
162Lipsius–Bonnet, 99–291
Εὗρεν δὲ | ὁ ἀπόστολος τοὺς φύλακας διαμαχομένους δ Β A καὶ λέγοντας" Τί ἡμάρτομεν εἰς τοῦτον τὸν μάγον; ἠνέῳξεν "I γὼρ τὰς ϑύρας τῇ τέχνῃ αὐτοῦ τὴ μαγικῆ, καὶ ἠβουλήϑη πάντας τοὺς κατακχλείστους φυγαδεῦσαι. ἀλλ᾽ ἀπελϑόντες ἀνενέγκωμεν τῷ βασιλεῖ, εἴπωμεν δὲ αὐτῷ περὶ τῆς γυναικὸς αὐτοῦ καὶ τοῦ υἱοῦ αὐτοῦ. Ταῦτα δὲ διαλογιζομένων αὐτῶν gn ὁ Θωμᾶς ἡσύχαζεν. ὀρϑρίσαντες οὖν ἀπήεσωαν πρὸς τὸν Μισδαῖον τὸν βασιλέα καὶ cinov: Ἡπόλυσον δέσποτα τὸν φαρμαχὸν ἐκεῖνον ἢ ἀλλαχοῦ mov φρουρηϑῆναι χέλευσον" oU; γὰρ ἡ σὴ εὐτυχία δεσμώτας συνέσχεν κλείσαντες ἐν ὥρᾳ τὰς ϑύρας διεγειρόμενοι ἀνεῳγμένας εὑρίσκομεν. ἀλλὰ καὶ ἡ ὅ γυνή cov καὶ ὃ υἱὸς σου μετὰ τῶν λοιπῶν ἐκείνων οὐχ ἀφίστανται τοῦ ἀνδρός. ᾿Αχούσας δὲ ταῦτα ὁ βασιλεὺς ἦλϑεν àmioxewouevog τὰς σφραγῖδας Gg περιβεβλήκει ταῖς ϑύραις" καὶ εὗρεν τὰς σφραγῖδας ὥσπερ ἧσαν. καὶ λέγει τοῖς δεσμοφύλαξιν" Τίνος ἕνεκεν ψεύδεσϑε; καὶ γὰρ αἱ σφραγῖδες αὗται σῷαι διατελοῦσιν: καὶ πῶς λέγετε τὴν Τερτίαν καὶ τὴν Μυγδονίαν ἀπέρχεσϑαι εἰς τὸ δεσμωτήριον; Καὶ οἱ φύλαχες titor Ἡμεῖς τὰ ἀληϑῆ εἴπομέν σοι. βασιλέα καὶ ἔλεγον αὐτῷ" Κύριε ἡμῶν βασιλεῦ, τὸν φαρμαχὸν ἐχεῖνον ἔχβαλε xol ἀλλαχοῦ αὐτὸν κατάχλειστον ποίησον. οὐ δυνάμεθα ydp αὐτὸν τηρεῖν" εἰ μὴ γὰρ ἡ σὴ τύχη τὸ δεσμωτήριον ἐφύλαξεν, ἐπεὶ πώντες ἂν οἱ κατάδικοι ἔφυγον. ἤδη γὰρ δεύτερον εὕρομεν τὰς ϑύρας ἀνεῳγμένας. ἀλλὰ καὶ ἡ γυνή σου ὦ βασιλεῦ καὶ ὁ υἱὸς καὶ οἱ λοιποὶ οὐχ ἀφίστανται ἀπ᾿ αὐτοῦ. Ταῦτα ἀκούσας ὁ βασιλεὺς ἀπελϑὼν εὗρεν τὰς ἐπιχειμένας σφραγῖδας σῴας" κατεμαάνϑανε δὲ καὶ τὰς ϑύρας, καὶ ἔλεγεν τοῖς φύλαξι" Διὰ τέ ψεύδεσϑε; αἱ γὰρ σφραγῖδες σῷαί εἰσιν" πῶς εἴπατε ὅτι Teoría καὶ Μιζογδονίαω ἔρχονται πρὸς αὐτὸν tig τὸ δεσμωτήριον; Οἱ δὲ φύλακες εἶπον" Ἡμεῖς τὴν ἀλήϑειαν εἴπομέν σοι.
Heuren de | ho apostolos tous phylakas diamachomenous d B A kai legontas" Ti hēmartomen eis touton ton magon? ēneǭxen "I gōr tas ϑyras tę̄ technę̄ autou tē magikē, kai ēboulēϑē pantas tous katakchleistous phygadeusai. all᾽ apelϑontes anenenkōmen tǭ basilei, eipōmen de autǭ peri tēs gynaikos autou kai tou huiou autou. Tauta de dialogizomenōn autōn gn ho Thōmas hēsychazen. orϑrisantes oun apēesōan pros ton Misdaion ton basilea kai cinov: Hēpolyson despota ton pharmachon ekeinon ē allachou mov phrourēϑēnai cheleuson" oU? gar hē sē eutychia desmōtas syneschen kleisantes en hōrą tas ϑyras diegeiromenoi aneǭgmenas heuriskomen. alla kai hē ho gynē cov kai ho huios sou meta tōn loipōn ekeinōn ouch aphistantai tou andros. ᾿Achousas de tauta ho basileus ēlϑen amioxewouevog tas sphragidas Gg peribeblēkei tais ϑyrais" kai heuren tas sphragidas hōsper hēsan. kai legei tois desmophylaxin" Tinos heneken pseudesϑe? kai gar hai sphragides hautai sǭai diatelousin: kai pōs legete tēn Tertian kai tēn Mygdonian aperchesϑai eis to desmōtērion? Kai hoi phylaches titor Hēmeis ta alēϑē eipomen soi. basilea kai elegon autǭ" Kyrie hēmōn basileu, ton pharmachon echeinon echbale xol allachou auton katachleiston poiēson. ou dynametha ydp auton tērein" ei mē gar hē sē tychē to desmōtērion ephylaxen, epei pōntes an hoi katadikoi ephygon. ēdē gar deuteron heuromen tas ϑyras aneǭgmenas. alla kai hē gynē sou ō basileu kai ho huios kai hoi loipoi ouch aphistantai ap᾿ autou. Tauta akousas ho basileus apelϑōn heuren tas epicheimenas sphragidas sǭas" katemaanϑane de kai tas ϑyras, kai elegen tois phylaxi" Dia te pseudesϑe? hai gar sphragides sǭai eisin" pōs eipate hoti Teoria kai Mizogdoniaō erchontai pros auton tig to desmōtērion? Hoi de phylakes eipon" Hēmeis tēn alēϑeian eipomen soi.
The apostle found the guards quarreling and saying, "What wrong have we done to this magician? For he opened the doors by his magic art and wanted all the prisoners to escape. But let us go and report to the king, and tell him about his wife and his son." While they were reasoning thus, Thomas was silent. Rising early, they went to King Misdaeus and said, "Lord, release that sorcerer, or order him to be guarded somewhere else; for it was only your good fortune that kept the prisoners in. We shut the doors at the proper hour, and when we wake we find them open. And besides, your wife and your son, with those others, do not keep away from the man." Hearing this, the king came to inspect the seals which he had put on the doors; and he found the seals as they were. And he said to the jailers, "Why do you lie? These seals remain intact. And how can you say that Tertia and Mygdonia go into the prison?" The guards said, "We have told you the truth."
Notes and citation
Summary: The guards tell the king that the prison doors keep opening and that his wife and son visit Thomas; the king finds the seals intact.
- Both forms tell the same scene and are translated once (the second adds "already twice we have found the doors open").
Cite (SBL): Acts Thom. 162 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-162). (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 163
163Lipsius–Bonnet, 99–291
Μετὰ δὲ ταῦτα εἰσῆλϑεν ὁ βασιλεὺς εἰς τὸ δεσμωτήριον καὶ μετεπέμψατο τον lovÓmv. ἐλϑὼν δὲ ὠπέδυσαν αὐτὸν καὶ περιζώματι περιέζωσαν καὶ ἔστησαν ἔμπροσϑεν τοῦ βασιλέως. ὁ δὲ Μισδαῖος εἶπεν αὐτῷ" Δοῦλος ὑπαρτῶν χειρῶν σου ἀποστῶ TOU σώματος τούτου. “1ἐγει πρὸς -— s Ww —— αὐτὸν ὁ Μισδαῖος: Τίς ἐστίν cov ὁ δεσπύτης; καὶ ri αὐτῷ a ὄνομα; καὶ ποίας χώρας, Ὁ κύριός μού φησιν ὁ Θωμᾶς " / Ι ἐμὸς δεσπότης καὶ σὸς ἔστιν, κύριος ὑπάρχων οὐρανοῦ τε pes ὃ καὶ γῆς. Καὶ ὁ Μισδαῖος Τίς λέγεται; ἔφη. Καὶ ὁ "lovóaz s Ob δύνασαι ἀκοῦσαι τὸ ἀληϑινὸν ὄνοιια αὐτοῦ bv tQ καιρῷ T τούτῳ. λέγω δέ σοι τὸ πρὸς καιρὸν αὐτῷ ἐπιτεϑὲν ovoua ἴα, a) Ἰησοῦς ὁ Χριστός. Καὶ ὁ Μισδαῖος Ἐγὼ οὐχ ἠπείχϑην ἽΝ φησίν cs ἀπολέσαι, ἀλλ ἠνεσχόμην" σὺ δὲ ἐπίδοσιν ἐποιήσω ἜΝΙ l0 τῶν σῶν ἔργων, ccrte τὰ φάρμακά cov ἐν πάσῃ τῇ χώρα ^n (i εἶπεν: Τίς ἐστιν ὁ χύριός cov; καὶ τί τὸ ὄνομα αὐτοῦ; καὶ: mg ποίας χώρας ἐστίν; Ὁ δὲ Θωμᾶς εἶπεν" Ὁ ἐμὸς χύριος δεσπὸ- "Ttt της σού ἐστιν καὶ κύριός ἐστιν οὐρανοῦ καὶ γῆς. Ὁ δὲ Μισδαῖο: di tig; λέγει" Τὶ τούτου τὸ OÓvouc; “1ἐγει ὃ Θωμᾶς" Ov δύνασαι τὸ * udi t ὠληϑινὸν ὄνομα αὐτοῦ ἀκοῦσαι ἐν τῷ καιρῷ τούτῳ" τὸ δὶ δὰ δοϑὲν αὐτῷ ὄνομα ᾿Ιησοῦς Χριστός. Ὁ δὲ Μισδαῖος Ἀγ ει t'TOI αὐτῷ" γὼ οὐκ ἐτάχυνα τοῦ ἀπολέσαι ct, ὠλλὰ μακροϑυμίαν w QT πρὸς σὲ πεποίηκα" GU δὲ τοῖς ἔργοις σου τοῖς πονηροῖς προσʼ * ijo, ἥήκην πεποίηκας, καὶ τὰ σὰ φάρμακα sig πᾶσαν τὴν χώρων li itj v0 διεδόϑη καὶ ἠκούσϑη. ἀλλὼ τοῦτο ποιῶ ἵνα τὰ φάρμαχά "ét dye ἀχουσϑῆναι. ἀλλὰ νῦν τοῦτο πρώξω ἵνα cov τὰ φάρμαχα συναπύληται καὶ ἵνα ἐξ αὐτῶν καϑαρεύση τὸ ἔϑνος ἡμῶν. Καὶ ὁ ᾿Ιούδας ἔφη" Ταῦτα ἃ λέγεις φώρμακα εὔεσϑαί μοι καὶ τῶν ἐντεῦϑεν οὐδέποτε ἀποστήσονται. “εγομένων δὲ τούτων ὁ Μισδαῖος ἐβουλεύετο ποίῳ τρόπῳ αὐτὸν φονεύσῃ" ἐφοβεῖτο γὼρ τὸν περιεστῶτα ὄχλον, πολλῶν αὐτῷ πιστευσάντων, καὶ πρωτευόντων τινῶν" ἀναστὰς δὲ παρέλαβεν τὸν ᾿Ιούδαν ἔξω τῆς πόλεως" συνὴηκολούϑουν δὲ αὐτῷ ὀλίγοι στρατιῶται μεϑ᾿ ὅπλων. οἱ δὲ λοιποὶ ὄχλοι ὑπενόουν τὸν βασιλέω | βοὐλεσίδαί τι παρ᾽ αὐτοῖν; σου σὺν σοὶ ἀπέλϑη καὶ ἡ ἡμετέρα πατρὶς τούτων καϑαρισϑῆ. iyi πρὸς αὐτὸν ὁ Θωμᾶς: Ταῦτα τὰ φάρμακα καὶ σὺν ἐμοὶ ἀπέρχεται ἐμοῦ ἐντεῦδεν ἐξορμῶντος, καὶ τοῦτο γίνωσκε ὅτι οὐδὲ τῶν ἐνϑάδε ἀπολιμπώνομαι.
Meta de tauta eisēlϑen ho basileus eis to desmōtērion kai metepempsato ton lovOmv. elϑōn de ōpedysan auton kai perizōmati periezōsan kai estēsan emprosϑen tou basileōs. ho de Misdaios eipen autǭ" Doulos hypartōn cheirōn sou apostō TOU sōmatos toutou. “1egei pros -— s Ww —— auton ho Misdaios: Tis estin cov ho despytēs? kai ri autǭ a onoma? kai poias chōras, Ho kyrios mou phēsin ho Thōmas " / I emos despotēs kai sos estin, kyrios hyparchōn ouranou te pes ho kai gēs. Kai ho Misdaios Tis legetai? ephē. Kai ho "lovoaz s Ob dynasai akousai to alēϑinon onoiia autou bv tQ kairǭ T toutǭ. legō de soi to pros kairon autǭ epiteϑen ovoua ia, a) Iēsous ho Christos. Kai ho Misdaios Egō ouch ēpeichϑēn HiN phēsin cs apolesai, all ēneschomēn" sy de epidosin epoiēsō ENI l0 tōn sōn ergōn, ccrte ta pharmaka cov en pasę̄ tę̄ chōra ^n (i eipen: Tis estin ho chyrios cov? kai ti to onoma autou? kai: mg poias chōras estin? Ho de Thōmas eipen" Ho emos chyrios despo- "Ttt tēs sou estin kai kyrios estin ouranou kai gēs. Ho de Misdaio: di tig? legei" Ti toutou to OOvouc? “1egei ho Thōmas" Ov dynasai to * udi t ōlēϑinon onoma autou akousai en tǭ kairǭ toutǭ" to di da doϑen autǭ onoma ᾿Iēsous Christos. Ho de Misdaios Ag ei t'TOI autǭ" gō ouk etachyna tou apolesai ct, ōlla makroϑymian w QT pros se pepoiēka" GU de tois ergois sou tois ponērois prosʼ * ijo, hēēkēn pepoiēkas, kai ta sa pharmaka sig pasan tēn chōrōn li itj v0 diedoϑē kai ēkousϑē. allō touto poiō hina ta pharmacha "et dye achousϑēnai. alla nyn touto prōxō hina cov ta pharmacha synapylētai kai hina ex autōn kaϑareusē to eϑnos hēmōn. Kai ho ᾿Ioudas ephē" Tauta ha legeis phōrmaka euesϑai moi kai tōn enteuϑen oudepote apostēsontai. “egomenōn de toutōn ho Misdaios ebouleueto poiǭ tropǭ auton phoneusę̄" ephobeito gōr ton periestōta ochlon, pollōn autǭ pisteusantōn, kai prōteuontōn tinōn" anastas de parelaben ton ᾿Ioudan exō tēs poleōs" synēēkolouϑoun de autǭ oligoi stratiōtai meϑ᾿ hoplōn. hoi de loipoi ochloi hypenooun ton basileō | boulesidai ti par᾽ autoin? sou syn soi apelϑē kai hē hēmetera patris toutōn kaϑarisϑē. iyi pros auton ho Thōmas: Tauta ta pharmaka kai syn emoi aperchetai emou enteuden exormōntos, kai touto ginōske hoti oude tōn enϑade apolimpōnomai.
After this the king went into the prison and sent for Judas. When he came, they stripped him and girded him with a loincloth and set him before the king. Misdaeus said to him, "Are you a slave …" … "… that by your hands I may depart from this body." Misdaeus said to him, "Who is your master? And what is his name? And of what country is he?" Thomas said, "My Lord is your master too, being Lord of heaven and earth." Misdaeus said, "What is he called?" Judas said, "You cannot hear his true name at this time; but I tell you the name given him for a season: Jesus the Christ." Misdaeus said, "I have not hastened to destroy you, but have been patient with you; but you have added to your evil works, and your sorceries have been spread and heard of through all the country. But now I will do this, so that your sorceries may perish with you and our nation may be cleansed of them." Judas said, "These things that you call sorceries will remain with those here and will never depart from them." While this was being said, Misdaeus considered in what way he might kill him; for he feared the crowd standing around, since many had believed in him, some of the leading men among them. So he rose and took Judas outside the city, and a few armed soldiers followed him. The rest of the crowds supposed that the king wanted to learn something from him, …
Notes and citation
Summary: The king questions the stripped Thomas about his master; Thomas names him Jesus the Christ, Lord of heaven and earth, and the king, fearing the crowd, takes him outside the city.
- Part of the dialogue is lost or garbled in the scan text after "Are you a slave" ("…"). The two forms are interleaved; the second form's version of Thomas's last answer reads "These sorceries go with me when I depart, and know this: I do not abandon those here."
Topics: Martyrdom, Christology
Cite (SBL): Acts Thom. 163 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-163). (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 164
164Lipsius–Bonnet, 99–291
Ταῦτα εἰπόντος τοῦ ἀποστόλου ἐσχέπτετο ὁ ισδαῖος πῶς αὐτὸν ϑανατώσῃ" διὰ γὰρ τὸν πολὺν ὄχλον τῶν ὑπηκύων αὐτοῦ ἐφοβεῖτο" πολλοὶ γὰρ καὶ τῶν ἐξάρχων καὶ τῶν ἐν ὑπεροχῇ ὄντων ἐπίστευσαν sig αὐτόν. | παραλαβὼν οὖν αὐτὸν ἐξήει ἔξω τῆς πόλεως" συναπήεσων δὲ αὐτῷ καὶ στρατιῶται ἔνοπλοι" οἱ δὲ ὄχλοι ἐνόμιζον ὅτι ὁ βασιλεὺς pac Ev uavÓ vv: καὶ ἑστῶτες προσεῖχον αὐτῷ. ὡς δὲ προῆλϑον amo τρία στάδια, παρέδωκεν αὐτὸν στρατιώταις τέσσαρσιν καὶ ἑνὶ αι; τῶν πολεμάρχων, προστάξας αὐτοῖς εἰς τὸ ὄρος αὐτὸν ἀνα- πὶ jio γαγόντας λογχιάσαι. αὐτὸς δὲ εἰς τὴν πόλιν ὑπέστρεφεν. " dn ow Oi δὲ παρόντες ἔτρεχον ἐπὶ τὸν ᾿Ιούδαν ἁρπάσαι NN αὐτὸν προϑυμούμενοι. αὐτὸς δὲ ἀπήγετο συμπαρομαρτούν- ü tür των αὐτῷ τῶν στρατιωτῶν ἀνὰ δύο ἐπ᾽ ἀμφότερα μέρη utra- Ἢ ἐν κεχειρισμένων τὰς φλαμέας, τοῦ πολεμάρχου τῆς χειρὸς αὐτὸν ins ἡ τι ϑέλει παρ᾽ αὐτοῦ, καὶ ἑστῶτες προσεῖχον. περιπατησάντων δὲ μέλιον ἕν παρέδωκεν αὐτὸν τέσσαρσι στρατιώταις καὶ ἑνὶ ἐξάοχῳ παραγγείλας αὐτοὺς μὰ ἀγαγεῖν αὐτὸν εἰς τὸ ὄρος ᾿4πελϑόντες ὠναγάγετε αὐτὸν Ὁ x«xsi τοῦτον λογχεύσαντας εἰς τὸ ὄρος καὶ ὠνέλετε αὐτὺν μον - - *,, t f ἫΝ τελειῶσαι, καὶ πάλιν αὐτοὺς ξίφει. Ὁ δὲ βασιλεὺς ὑπέ- ἜΣ εἰς τὴν πόλιν ὑποστρέψαι. ἅμα στρεψεν εἰς ξούμην τὴν A ᾿ δὲ τοῦτο τοῖς στρατιώταις πόλεν. uti εἰπεῖν ὑπέστρεψεν καὶ αὐτὸς ͵ i εἰς τὴν πόλιν. ι m
Tauta eipontos tou apostolou eschepteto ho isdaios pōs auton ϑanatōsę̄" dia gar ton polyn ochlon tōn hypēkyōn autou ephobeito" polloi gar kai tōn exarchōn kai tōn en hyperochę̄ ontōn episteusan sig auton. | paralabōn oun auton exēei exō tēs poleōs" synapēesōn de autǭ kai stratiōtai enoploi" hoi de ochloi enomizon hoti ho basileus pac Ev uavO vv: kai hestōtes proseichon autǭ. hōs de proēlϑon amo tria stadia, paredōken auton stratiōtais tessarsin kai heni ai? tōn polemarchōn, prostaxas autois eis to oros auton ana- pi jio gagontas lonchiasai. autos de eis tēn polin hypestrephen. " dn ow Oi de parontes etrechon epi ton ᾿Ioudan harpasai NN auton proϑymoumenoi. autos de apēgeto symparomartoun- u tur tōn autǭ tōn stratiōtōn ana dyo ep᾽ amphotera merē utra- Ē en kecheirismenōn tas phlameas, tou polemarchou tēs cheiros auton ins hē ti ϑelei par᾽ autou, kai hestōtes proseichon. peripatēsantōn de melion hen paredōken auton tessarsi stratiōtais kai heni exaochǭ parangeilas autous ma agagein auton eis to oros ᾿4pelϑontes ōnagagete auton Ho x«xsi touton loncheusantas eis to oros kai ōnelete autyn mon - - *,, t f HēN teleiōsai, kai palin autous xiphei. Ho de basileus hype- ES eis tēn polin hypostrepsai. hama strepsen eis xoumēn tēn A ᾿ de touto tois stratiōtais polen. uti eipein hypestrepsen kai autos ͵ i eis tēn polin. i m
When the apostle had said this, Misdaeus considered how he might put him to death; for he was afraid because of the great crowd of his subjects, since many of the chief men and of those in high places had believed in him. So he took him and went out of the city, and armed soldiers went with him; and the crowds thought that the king wanted to learn something from him, and they stood and watched. When they had gone about three stadia, he handed him over to four soldiers and one of the officers, ordering them to take him up the mountain and spear him; and he himself returned to the city.
Notes and citation
Summary: The king hands Thomas over to four soldiers and an officer to be speared on a mountain outside the city.
- The two forms of the scene are interleaved; the second gives "one mile" for "three stadia" and has the king order the soldiers to kill him with the sword.
Topics: Martyrdom
Cite (SBL): Acts Thom. 164 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-164). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-164) · Report an error
Translation: Translated by Claude from Bonnet's Greek (Lipsius–Bonnet, Acta apostolorum apocrypha 2.2, 1903), corrected for OCR slips by logged corrections; chapters 1–61 and 159–170 compared afterwards with ANF 8; the rest (incl. the colt act and passages ANF lacks) re-read against the Greek.
Chapter 165
165Lipsius–Bonnet, 99–291
0i δὲ ἄνϑρωποι ἔτρεχον ὀπίσω τοῦ Θωμᾶ, ϑέλοντες " αὐτὸν λυτρώσασϑαι τοῦ ϑανάτου. ἀπήεσαν δὲ δύο ix δεξιῶν 'd τοῦ ἀποστύλου καὶ δύο ἐξ εὐωνύμων δόρυ χρατοῦντες, ὁ δὲ: χατέχοντος καὶ πρὸς τιμὴν ἄγοντος. καὶ ἅμα βαδίζων ὁ Ἰούδας ἔλεγεν" "D τὰ ἀπόχρυφά σου μυστήρια ὅτι μέχρι τῆς τοῦ βίου τελευτῆς ἐν ἡμῖν πληροῦται" ὦ πλοῦτος τῆς χάριτός σου ἐκεῖνος ὃς οὐ συγχωρεῖ ἡμῖν ἔσεσίδαι τοῦ κατὰ σῶμα παϑῶς. ἰδοὺ γὰρ πῶς τἐσσαρές μὲ διειλήφασιν, ἐπειδήπερ ix τῶν τεσσώρων στοιχείων ἐγενόμην" καὶ εἷς ue ἄγει, ἐπειδηπερ ἑνός εἰμι, πρὸς ὃν ἄπειμι, πώντοτε ἀοράτως. νῦν δὲ uavϑάνω ὅτι ὁ κύριός μου, ἐπειδήπερ ἐξ ἑνὸς ἦν, πρὸς ὃν ἄπειμι, τὸν καὶ συμπαρόντα μοι πάντοτε ἀοράτως, ὑφ᾽ ἑνὸς ἐπλήγη" ἐγὼ δέ, ἐπειδήπερ ix τεσσάρων εἰμί, ὑπὸ τεσσάρων πλήσσομαι. ἔξαρχος χατεῖχεν τῆς χειρὸς αὐτοῦ ὑποβαστάζων αὐτόν. ἔλεγεν δὲ ὁ ἀπόστολος Θωιιᾶς" Ὦ μυστήρια ἀπόχρυφα, ἅτινα ἕως τῆς ἐξόδου ἡμῶν ἐν ἡμῖν τελεῖται" οὐ πλοῦτος τῆς αὐτοῦ δόξης, ὃς οὐ συγχωρήσει ἡμῖν καταποϑῆναι ἐν τῷ πάϑει τοῦ σώματος. τέσσαρές εἰσιν οἱ καταβάλλοντες" ix τεσσώρων γὰρ γεγένημαι" εἷς δὲ ὁ ἕλκων με: ἑνὸς ydo εἰμι καὶ πρὸς αὐτὸν ἀπέρχομαι. καὶ τοῦτο νῦν μανϑάνω, ὅτι ὁ κύριός μου καὶ ϑεὸς Ἰησοῦς Χριστὸς ἐξ ἑνὸς ὧν iE ἑνὸς ἐνύγη, ἐγὼ δὲ ἐκ τεσσάρων ὑπώρχων ἐκ τεσσάρων νύσσομαι. Ὡς δὲ ἀφίκοντο εἰς τὸν τόπον ἐκεῖνον xad or λογχιάζειν αὐτὸν ἔμελλον, ἔλεγεν ὁ ᾿Ιούδας τοῖς αὐτὸν χατέχουσινʼ ᾿ἀχούσατέ μου νῦν γοῦν ὅτι ἐν ἐξόδῳ τῇ ἀπὸ τοῦ σώματος ἕστηκα" καὶ μὴ σχοτούσϑωσαν ὑμῶν οἱ τῆς διανοίας ὀφϑαλμοί, μηδὲ φραττέϊσϑωσαν ὑμῶν αἱ ἀκοαὶ τοῦ μὴ ἀχούειν ἐξ ὧν εἰπεῖν. πιστεύσατε τῷ ϑεῷ ᾧ κηρύσσω, ἀπαλλαγέντε: τῆς κατὰ ψυχὴν ϑρασύτητος. πολιτεύεσϑε δὲ ἐν πολιτείᾳ ἐλευϑέροις πρεπούσῃ καὶ δόξη τῇ παρὰ ἀνϑρώποις καὶ τὴ πρὸς τὸν ϑεὸν ζωῇ.
0i de anϑrōpoi etrechon opisō tou Thōma, ϑelontes " auton lytrōsasϑai tou ϑanatou. apēesan de dyo ix dexiōn 'd tou apostylou kai dyo ex euōnymōn dory chratountes, ho de: chatechontos kai pros timēn agontos. kai hama badizōn ho Ioudas elegen" "D ta apochrypha sou mystēria hoti mechri tēs tou biou teleutēs en hēmin plēroutai" ō ploutos tēs charitos sou ekeinos hos ou synchōrei hēmin esesidai tou kata sōma paϑōs. idou gar pōs tessares me dieilēphasin, epeidēper ix tōn tessōrōn stoicheiōn egenomēn" kai heis ue agei, epeidēper henos eimi, pros hon apeimi, pōntote aoratōs. nyn de uavϑanō hoti ho kyrios mou, epeidēper ex henos ēn, pros hon apeimi, ton kai symparonta moi pantote aoratōs, hyph᾽ henos eplēgē" egō de, epeidēper ix tessarōn eimi, hypo tessarōn plēssomai. exarchos chateichen tēs cheiros autou hypobastazōn auton. elegen de ho apostolos Thōiias" Ō mystēria apochrypha, hatina heōs tēs exodou hēmōn en hēmin teleitai" ou ploutos tēs autou doxēs, hos ou synchōrēsei hēmin katapoϑēnai en tǭ paϑei tou sōmatos. tessares eisin hoi kataballontes" ix tessōrōn gar gegenēmai" heis de ho helkōn me: henos ydo eimi kai pros auton aperchomai. kai touto nyn manϑanō, hoti ho kyrios mou kai ϑeos Iēsous Christos ex henos hōn iE henos enygē, egō de ek tessarōn hypōrchōn ek tessarōn nyssomai. Hōs de aphikonto eis ton topon ekeinon xad or lonchiazein auton emellon, elegen ho ᾿Ioudas tois auton chatechousinʼ ᾿achousate mou nyn goun hoti en exodǭ tę̄ apo tou sōmatos hestēka" kai mē schotousϑōsan hymōn hoi tēs dianoias ophϑalmoi, mēde phratteïsϑōsan hymōn hai akoai tou mē achouein ex hōn eipein. pisteusate tǭ ϑeǭ hǭ kēryssō, apallagente: tēs kata psychēn ϑrasytētos. politeuesϑe de en politeią eleuϑerois prepousę̄ kai doxē tę̄ para anϑrōpois kai tē pros ton ϑeon zōę̄.
The people ran after Thomas, wanting to rescue him from death. Two soldiers went on the apostle's right and two on his left, holding spears, and the officer held his hand and led him with respect. And as he walked, Judas said, "O your hidden mysteries, which are fulfilled in us even to the end of life! O the wealth of your grace, which does not let us be swallowed up by the suffering of the body! For see how four have seized me, since I was made of four elements; and one leads me, since I belong to One, to whom I am going. And now I learn that my Lord, since he was from One, to whom I am going, and who is always with me invisibly, was struck by one; but I, since I am of four, am struck by four." When they came to the place where they were to spear him, Judas said to those who held him, "Hear me now at least, for I stand at the departure from the body; let not the eyes of your mind be darkened, nor your ears be stopped so that you do not hear what I have to say. Believe in the God whom I preach, freed from the rashness of the soul; and live in a way fitting for free men, with glory among men and life toward God."
John 19:34 (allusion, medium confidence)
Notes and citation
Summary: Led out by four soldiers, Thomas reflects that, made of four elements, he is struck by four, while his Lord, who is from One, was pierced by one; at the place of death he urges the onlookers to believe.
- The two forms are again interleaved and are translated once. The reflection on the four soldiers and the four elements, and on Christ pierced by one soldier (John 19:34), is translated exactly.
Topics: Martyrdom
Cite (SBL): Acts Thom. 165 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-165). (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 166
166Lipsius–Bonnet, 99–291
“νελϑὼν δὲ εἰς τὸ ὄρος ἐν ᾧ τόπῳ ἔμελλεν ἀναιρεϊσίϑαι εἶπεν τοῖς κατέχουσιν αὐτὸν καὶ τοῖς | λοιποῖς" ᾿“4δεὶφοί, x«i νῦν μου ἀκούσατε ἐν τέλει" πρὸς γὰρ τὴν ἔξοδον τὴν ἀπὸ τοῦ σώματος ἕστηκα. μὴ οὖν πηρωϑὥσιν oi ὀφϑαὶμοὶ τῆς καρδίας ὑμῶν, μηδὲ τὰ ὦτα ὑμῶν κωφωϑῦσιν. πιστεύσατε εἰς τὸν ϑεὸν ὃν χηρύσσω, καὶ μὴ ἑαυτοὺς ὁδηγισητε ἐν τῇ σχληροχαρδίᾳ ὑμῶν, ἀλλὰ πολιτεύσατε ἐν naa) ἐλευϑερίᾳ ὑμῶν καὶ τῇ δόξῃ τῇ πρὸς τοὺς ἀνϑρώπους καὶ τῇ ζωῇ τῇ πρὸς τὸν ϑεόν. Ἔλεγεν δὲ τῷ Οὐζώνῃ Υἱὲ τοῦ κατὰ τὴν γὴν βασιλέως, διώκονε δὲ "Ico? Χριστοῦ, δὸς τοῖς ὑπηρέταις τοῦ προστάγματος Μισδαίου τοῦ βασιλέως τὸ ὀφειλόμενον ὅπως αὐτῶν ἀφεϑεὶς ἀπελϑωὼν εὔξωμαι. Τοῦ δὲ Θὐαξάνου τοὺς στρατιώτας πείσαντος ὁ ᾿Ιούδας ἐπὶ τὴν εὐχὴν ἐτρώπη" jv δὲ αὕτη" Ὁ κύριός μου καὶ ὁ ϑεύός μου καὶ ἐλπὶς καὶ λυτρωτὴς καὶ ἡγεμὼν καὶ ὀδηγὸς ἐν πάσαις ταῖς χώραις, σὺ ἔσο μετιὶ πάντων τῶν ὑπηρετουμένων σὲ x«i ὁδηγησόν μὲ σήμερον ἐρχόμενον πρὸς σέ. μὴ λαμβανέτω τὴν ἐμὴν ψυχὴν μηδεὶς, ἣν παρέδωκώ σοι. μὴ βλεπέτωσάν μὲ οἱ τελῶναι, καὶ οἱ ἀπαιτηταὶ μὴ συκοφαντείτωσών με. μὴ βλεπέτω μὲ ὁ ὄφις: xui οἱ τοῦ δράκοντος παῖδες μὴ συριττέτωσών μοι. ἰδοὺ
“nelϑōn de eis to oros en hǭ topǭ emellen anaireïsiϑai eipen tois katechousin auton kai tois | loipois" ᾿“4deiphoi, x«i nyn mou akousate en telei" pros gar tēn exodon tēn apo tou sōmatos hestēka. mē oun pērōϑhōsin oi ophϑaimoi tēs kardias hymōn, mēde ta ōta hymōn kōphōϑysin. pisteusate eis ton ϑeon hon chēryssō, kai mē heautous hodēgisēte en tę̄ schlērochardią hymōn, alla politeusate en naa) eleuϑerią hymōn kai tę̄ doxę̄ tę̄ pros tous anϑrōpous kai tę̄ zōę̄ tę̄ pros ton ϑeon. Elegen de tǭ Ouzōnę̄ Huie tou kata tēn gēn basileōs, diōkone de "Ico? Christou, dos tois hypēretais tou prostagmatos Misdaiou tou basileōs to opheilomenon hopōs autōn apheϑeis apelϑōōn euxōmai. Tou de Thyaxanou tous stratiōtas peisantos ho ᾿Ioudas epi tēn euchēn etrōpē" jv de hautē" Ho kyrios mou kai ho ϑeuos mou kai elpis kai lytrōtēs kai hēgemōn kai odēgos en pasais tais chōrais, sy eso metii pantōn tōn hypēretoumenōn se x«i hodēgēson me sēmeron erchomenon pros se. mē lambanetō tēn emēn psychēn mēdeis, hēn paredōkō soi. mē blepetōsan me hoi telōnai, kai hoi apaitētai mē sykophanteitōsōn me. mē blepetō me ho ophis: xui hoi tou drakontos paides mē syrittetōsōn moi. idou
Having gone up the mountain to the place where he was to be killed, he said to those who held him and to the rest, "Brothers, hear me now at the end, for I stand at the departure from the body. Let not the eyes of your heart be blinded, nor your ears be deafened. Believe in the God whom I preach, and do not guide yourselves by the hardness of your hearts, but live in all your freedom, and in glory before men and life before God." And he said to Vazan, "Son of the earthly king and minister of Jesus Christ, give the servants of King Misdaeus's command what is due to them, so that, released by them, I may go and pray." When Vazan had persuaded the soldiers, Judas turned to prayer; and it was this: "My Lord and my God, hope and redeemer and leader and guide in all lands, be with all who serve you, and guide me today as I come to you. Let no one take my soul, which I have committed to you. Let not the tax collectors see me, and let not the exactors falsely accuse me. Let not the serpent see me, and let not the children of the dragon hiss at me. See …
Notes and citation
Summary: On the mountain Thomas exhorts the crowd, has Vazan pay the soldiers so that he may pray, and asks the Lord to guide his soul past its enemies.
- The prayer breaks off in the scan text ("…"). The "tax collectors" and "exactors" are the hostile powers of the soul's ascent (compare chapter 148). The deacon Vazan pays the soldiers.
Cite (SBL): Acts Thom. 166 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-166). (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 167
167Lipsius–Bonnet, 99–291
Εἶπεν δὲ τῷ Ιουζάνῃ τῷ υἱῷ τοῦ βασιλέως Μισδαίου, διακόνῳ δὲ τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Ἀριστοῦ" “Ιὸς τοῖς ὑπηρέταις τοῦ Μισδαίου οὗ εἰσιν ἄξιοι ἵνα μοι συγχωρήσωσιν ἀπελϑεῖν καὶ εὔξασϑαι. Ὁ δὲ Ἰουζάνης ἔπεισεν τοὺς στρατιώτας ἵνα ὠφήσωσιν αὐτὸν προσεύξασϑιαι" ὁ δὲ μαχάριος χύριε ἐπλήρωσά cov τὸ ἔργον καὶ ἐτελείωσά σου τὸ πρόσταγμα, duris δοῦλος γέγονα διὰ τοῦτο σήμερον τὴν ἐλευϑερίαν λαμβάνω. ài; ihe σὺ οὖν ταύτην μοι δοὺς τελείωσον. ταῦτα δὲ λέγω οὐκ bv IS δοιάζων ἀλλ ὅπως ἀκούσωσιν obs ἀχοῦσμι χρή. üm: Εὐξώμενος δὲ εἶπεν τοῖς στρατιώταις" ᾿Ελϑόντες frr πληρώσατε τὸ πρᾶγμα τοῦ nzÉuwavrog ὑμᾶς. Καὶ ἅμα οἱ M τέσσαρες πλήξαντες αὐτὸν ὠνείλων. mávrtsg δὲ oi ἀδελφοὶ inum T ἐδάκρυον" καὶ | περιστείλαντες αὐτὸν πέπλοις χαλοῖς xi mj πῆμ τ Θωμῶς ἀπήει ἐπὶ τὸ εὔξασϑαι, καὶ ϑεὶς τὰ γόνατα καὶ dvra10 στὰς καὶ ἐκτείνας τὰς χεῖρας εἰς τὸν οὐρανὸν εἶπεν ταῦτα" πὶ og m
Eipen de tǭ Iouzanę̄ tǭ huiǭ tou basileōs Misdaiou, diakonǭ de tou kyriou hēmōn ᾿Iēsou Aristou" “Ios tois hypēretais tou Misdaiou hou eisin axioi hina moi synchōrēsōsin apelϑein kai euxasϑai. Ho de Iouzanēs epeisen tous stratiōtas hina ōphēsōsin auton proseuxasϑiai" ho de macharios chyrie eplērōsa cov to ergon kai eteleiōsa sou to prostagma, duris doulos gegona dia touto sēmeron tēn eleuϑerian lambanō. ai? ihe sy oun tautēn moi dous teleiōson. tauta de legō ouk bv IS doiazōn all hopōs akousōsin obs achousmi chrē. um: Euxōmenos de eipen tois stratiōtais" ᾿Elϑontes frr plērōsate to pragma tou nzEuwavrog hymas. Kai hama hoi M tessares plēxantes auton ōneilōn. mavrtsg de oi adelphoi inum T edakryon" kai | peristeilantes auton peplois chalois xi mj pēm t Thōmōs apēei epi to euxasϑai, kai ϑeis ta gonata kai dvra10 stas kai ekteinas tas cheiras eis ton ouranon eipen tauta" pi og m
He said to Vazan, the son of King Misdaeus and minister of our Lord Jesus Christ, "Give the servants of Misdaeus what they are due, so that they may allow me to go and pray." Vazan persuaded the soldiers to let him pray; and the blessed … "Lord, I have fulfilled your work and accomplished your command; I have become a slave; therefore today I receive freedom. Give it to me, then, and make it perfect. I say this not doubting, but so that those may hear who ought to hear." Having prayed, he said to the soldiers, "Come, fulfil the order of him who sent you." And at once the four struck him and killed him. And all the brothers wept; and wrapping him in beautiful robes and … Thomas went off to pray, and bending his knees and rising, and stretching out his hands to heaven, he said this:
Notes and citation
Summary: Thomas, having been allowed to pray, thanks the Lord that as a slave he now receives freedom; the four soldiers kill him, and the brothers wrap his body.
- This passage gives the second form's version of the request to Vazan, then the first form's end of the prayer and the death, and then the second form's introduction to the prayer; the joins are marked "…". Thomas's death by the four soldiers' spears is told in both forms (see chapter 168).
Cite (SBL): Acts Thom. 167 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-167). (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 168
168Lipsius–Bonnet, 99–291
Kei ταῦτα εὐξαμένου εἶπεν roig στρατιώταις" Δεῦτε, ἦν si τελέσατε τὰς ἐντολὰς τοῦ πέμψαντος ὑμᾶς. Καὶ ἐλϑόντες οἱ πὰ ὁ τέσσαρες ἔνυξωαν αὐτὸν τοῖς δόρασινʼ καὶ πεσὼν ἐτελεύτα. ἫΝ ὀϑόναις πολλαῖς κατέϑεντο εἰς τὸ μνῆμα àv ᾧ οἱ πάλαι βασιλεῖς ἐϑάπτοντο. Συφωὼρ δὲ καὶ Θὐαζάνης ovx ἤϑελον κατελϑεῖν εἰς τὴν πόλιν, ἀλλ᾽. ὅλην τὴν ἡμέραν διατρίψαντες ἐχεῖ διενυχτέρευον" οἷς ἐπιφανεὶς ὁ ᾿Ιούδας εἶπεν" Ovx εἰμὶ ἐνταῦϑα" τί χαϑεζόμενοι τηρεῖτέ us; ὠνηλῶον γὰρ καὶ ἀπέλαβον τὸ ἐλπιζόμενον. ἀλλ ἀναστάντες περιπατεῖτε, καὶ μετ᾽ οὐ πολὺ συναχϑήσεσϑε πρός ut. Μισδαῖος δὲ καὶ Χαρίσιος πολλὰ ἀναγκάσαντες τὴν Τερτίαν καὶ ιυγδονίωαν οὐχ ἔπεισαν ἐχστῆναι τῆς γνώμης. καὶ ἐπιφανεὶς ὁ Ἰούδας εἶπεν αὐταῖς" καὶ ὀϑόνην πάνυ πολλὴν καὶ καλήν, καὶ ἔϑαινναν αὐτὸν ἐν μνημείῳ βασιλικῷ ἐν ᾧ οἱ βασιλεῖς οἱ πρῶτοι ἐτέϑησαν.
Kei tauta euxamenou eipen roig stratiōtais" Deute, ēn si telesate tas entolas tou pempsantos hymas. Kai elϑontes hoi pa ho tessares enyxōan auton tois dorasinʼ kai pesōn eteleuta. HēN oϑonais pollais kateϑento eis to mnēma av hǭ hoi palai basileis eϑaptonto. Syphōōr de kai Thyazanēs ovx ēϑelon katelϑein eis tēn polin, all᾽. holēn tēn hēmeran diatripsantes echei dienychtereuon" hois epiphaneis ho ᾿Ioudas eipen" Ovx eimi entauϑa" ti chaϑezomenoi tēreite us? ōnēlōon gar kai apelabon to elpizomenon. all anastantes peripateite, kai met᾽ ou poly synachϑēsesϑe pros ut. Misdaios de kai Charisios polla anankasantes tēn Tertian kai iygdoniōan ouch epeisan echstēnai tēs gnōmēs. kai epiphaneis ho Ioudas eipen autais" kai oϑonēn pany pollēn kai kalēn, kai eϑainnan auton en mnēmeiǭ basilikǭ en hǭ hoi basileis hoi prōtoi eteϑēsan.
And when he had prayed thus, he said to the soldiers, "Come, carry out the commands of him who sent you." And the four came and pierced him with their spears; and he fell and died. … With many linen cloths they laid him in the tomb in which the kings of old were buried. Siphor and Vazan did not want to go down into the city, but spent the whole day there and stayed through the night. And Judas appeared to them and said, "I am not here; why do you sit watching me? For I have gone up and received what I hoped for. But rise and walk, and before long you will be gathered to me." Misdaeus and Charisius pressed Tertia and Mygdonia hard, but did not persuade them to abandon their mind. And Judas appeared and said to them, … and very much fine linen, and they buried him in a royal tomb in which the first kings were laid.
Matt 28:6 (echo, medium confidence)
Notes and citation
Summary: The soldiers spear Thomas; he is buried in the tomb of the kings, and he appears to Siphor and Vazan, saying he has gone up and received what he hoped for.
- The second form's account of the death and the first form's account of the burial and appearances are interleaved here, with the second form's burial phrase at the end; joins are marked "…". The appearance ("I am not here") echoes Matt 28:6.
Topics: Martyrdom
Cite (SBL): Acts Thom. 168 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-168). (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 169
169Lipsius–Bonnet, 99–291
Zoo δὲ καὶ Ἰουζάνης οὐκ ἐβούλοντο κατιέναι sig τὴν πόλιν, ἀλλ᾽ ἐπαρεκαϑέζοντο ὕλην τὴν ἡμέραν. ἐφάνη δὲ αὐτοῖς ὃ ἀπύστολος Θωμᾶς καὶ εἶπεν: Τί καϑέζεσϑε τηροῦντές με; | οὐκ εἰμὶ ἐνθάδε, ἀλλ᾽ ἀνῆλϑον καὶ ἀπέλαβον πώντα ἃ εὐηγγελίσϑην. ἀλλ᾽ ἀναστώντες χατέλϑετε ἐντεῦϑεν" μετ᾽ ὀλίγον γὰρ χρόνον καὶ ὑμεῖς παρ᾽ ἐμοὶ συνάγεσϑε. Muiaδαῖος δὲ καὶ Χαρίσιος ἀπήνεγκαν Μιυγδονίωαν καὶ Τερτίαν, Μὴ ἐπιλάϑεσϑε τῶν προτέρων. ᾿Ιησοῦς γὰρ ὁ ἅγιος καὶ ζῶν αὐτὸς βοηϑήσει ὑμῖν. Οἱ δὲ περὶ τὸν Μισδαῖον καὶ Χαρίσιον μὴ πείσαντες αὐτὰς εἴασαν χρήσασϑαι τῇ αὐτῶν γνώμῃ. ὁμοῦ δὲ συνήγοντο πάντες οἱ ἐχεῖ ἀδελφοί" πεποιήκει γὰρ Ἰούh δας ἐν τῷ ὄρει Σιφόρον μὲν πρεσβύτερον, διάκονον δὲ τὸν καὶ πάνυ αὐτὰς ἔϑλιψιαν" αἱ δὲ οὐ συνεδόχησαν τῇ ϑελήσει αὐτῶν. ὁ δὲ ἀπόστολος ὠποκαλυφϑεὶς αὐταῖς εἶπεν" Μὴ πλανηϑῆτεʼ Ἰησοῦς ὁ ἅγιος, ὁ ζῶν, ἐν τάχει ὑμῖν τὴν βοήÜuuy ἐξαποστελεῖ. Ὁ δὲ Μισδαῖος καὶ ὁ Χαρίσιος γνόντες ὅτι οὐ πείϑονται αὐτοῖς τε Μυγδονία καὶ ἡ Τερτία συνεχώρησαν αὐτὰς τῷ ἰδίῳ ϑελήματι ζῆν. συνήγοντο δὲ οἱ ἀδεὶλqoi καὶ ἠἡγαλλιῶντο ἐν τῇ χάριτι τοῦ ἁγίου πνεύματος. ὁ δὲ ἀπόστολος Θωμᾶς ἀπαλλαττόμενος τοῦ κόσμου τὺν μὲν Σιφόρα ἐποίησεν πρεσβύτερον, ᾿Ιουζάνην δὲ διάκονον, ὅτε ἦλϑεν ἐπὶ Οὐαζάνην, ὅτε ἀπήγετο τεϑνήξεσίδαι. ὁ δὲ κύριος αὐτοῖς ἐβοήϑει x«i τὴν πίστιν Ov αὐτῶν ἐπλεόναζεν. Διελϑόντος δὲ πολλοῦ χρόνου συιιβαίνει δαιμονισϑῆναι ἕνα ov τοῦ Μισδαίου viov: σχληροῦ δὲ ὄντος τοῦ δαίμονος οὐδεὶς ἰώσασδαι οἷός τε ἦν. διενοεῖτο δὲ ὁ Μισδαῖος: x«i ἔλεγεν: πελϑὼν ἀνοίξω τὸν τώφον καὶ λάβω ὀστέον ix τοῦ ἀποστύλου τοῦ ϑεοῦ καὶ προσάψω μου τῷ υἱῷ, καὶ οἶδα ὅτι ϑεραπευΐδλήσεται. Καὶ ὠπήει πρᾶξαι 0neo. évevorO y. τὸ ὥὕρος ἐπὶ τὸ ἀποϑανεῖν. ὁ δὲ κύριος συνήργει αὐτοῖς καὶ τῆς πίστεως αὐτῶν πρόϑεσιν ἐποιεῖτο.
Zoo de kai Iouzanēs ouk eboulonto katienai sig tēn polin, all᾽ eparekaϑezonto hylēn tēn hēmeran. ephanē de autois ho apystolos Thōmas kai eipen: Ti kaϑezesϑe tērountes me? | ouk eimi enthade, all᾽ anēlϑon kai apelabon pōnta ha euēngelisϑēn. all᾽ anastōntes chatelϑete enteuϑen" met᾽ oligon gar chronon kai hymeis par᾽ emoi synagesϑe. Muiadaios de kai Charisios apēnenkan Miygdoniōan kai Tertian, Mē epilaϑesϑe tōn proterōn. ᾿Iēsous gar ho hagios kai zōn autos boēϑēsei hymin. Hoi de peri ton Misdaion kai Charision mē peisantes autas eiasan chrēsasϑai tę̄ autōn gnōmę̄. homou de synēgonto pantes hoi echei adelphoi" pepoiēkei gar Iouh das en tǭ orei Siphoron men presbyteron, diakonon de ton kai pany autas eϑlipsian" hai de ou synedochēsan tę̄ ϑelēsei autōn. ho de apostolos ōpokalyphϑeis autais eipen" Mē planēϑēteʼ Iēsous ho hagios, ho zōn, en tachei hymin tēn boēUuuy exapostelei. Ho de Misdaios kai ho Charisios gnontes hoti ou peiϑontai autois te Mygdonia kai hē Tertia synechōrēsan autas tǭ idiǭ ϑelēmati zēn. synēgonto de hoi adeilqoi kai hēēgalliōnto en tę̄ chariti tou hagiou pneumatos. ho de apostolos Thōmas apallattomenos tou kosmou tyn men Siphora epoiēsen presbyteron, ᾿Iouzanēn de diakonon, hote ēlϑen epi Ouazanēn, hote apēgeto teϑnēxesidai. ho de kyrios autois eboēϑei x«i tēn pistin Ov autōn epleonazen. Dielϑontos de pollou chronou suiibainei daimonisϑēnai hena ov tou Misdaiou viov: schlērou de ontos tou daimonos oudeis iōsasdai hoios te ēn. dienoeito de ho Misdaios: x«i elegen: pelϑōn anoixō ton tōphon kai labō osteon ix tou apostylou tou ϑeou kai prosapsō mou tǭ huiǭ, kai oida hoti ϑerapeuïdlēsetai. Kai ōpēei praxai 0neo. evevorO y. to hōyros epi to apoϑanein. ho de kyrios synērgei autois kai tēs pisteōs autōn proϑesin epoieito.
Siphor and Vazan did not want to go down into the city, but sat there the whole day. The apostle Thomas appeared to them and said, "Why do you sit watching me? I am not here, but I have gone up and received all that was promised me. But rise and go down from here; for in a little while you too will be gathered to me." Misdaeus and Charisius carried off Mygdonia and Tertia and afflicted them greatly; but they did not consent to their will. The apostle appeared to them and said, "Do not be deceived; Jesus the holy, the living, will quickly send you help. Do not forget the former things; for Jesus the holy and living himself will help you." Misdaeus and Charisius, when they could not persuade them, let them follow their own mind. And all the brothers there gathered together; for Judas had made Siphor a presbyter on the mountain and Vazan a deacon, when he was being led away to die; and they rejoiced in the grace of the Holy Spirit. And the Lord helped them and increased their faith. After a long time it happened that one of Misdaeus's sons was possessed by a demon; and since the demon was stubborn, no one was able to heal him. Misdaeus considered and said, "I will go and open the grave and take a bone of the apostle of God and touch it to my son, and I know that he will be healed." And he went off to do what he had in mind.
Notes and citation
Summary: Thomas appears to Siphor and Vazan and to the women, who resist the king; the believers gather under Siphor, whom Thomas made presbyter, and Vazan, deacon; later Misdaeus resolves to heal his demon-possessed son with the apostle's bone.
- The two forms of these events are interleaved; where they repeat each other the translation gives them once, and both forms of the apostle's words to the women are kept. Siphor is made presbyter (πρεσβύτερος) and Vazan deacon (διάκονος).
Topics: Church office
Cite (SBL): Acts Thom. 169 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-169). (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 170
170Lipsius–Bonnet, 99–291
Συνέβη δὲ μετὰ πολὺν χρόνον ἕν τῶν τέχνων Μιοδαίου τοῦ βασιλέως χρουσϑῆναι ὑπὸ δαίμονος, καὶ οὐδεὶς αὐτὸν ἡδυνήϑη ϑεραπεῦσαι" | πώνυ γὼρ ἦν χαλεπὸς ὁ δαίμων. ἐνεϑυμήϑη δὲ Μισδαῖος ὁ βασιλεὺς καὶ εἶπεν: ᾿ἠπελίλ ov ἀνοίξω τὸν τώφον, καὶ ἄρας ὀστοῦν ὠπὸ τοῦ ἀποστόλου τοῦ "soU χρεμώάσω ἐπὶ τὸν υἱὸν μου, καὶ ϑεραπευϑήσεται. — Ev ὕσῳ δὲ τοῦτο Μισδαῖος ἐνεϑυμηϑη, φανεὶς αὐτῷ ὁ ἀπόκαὶ ἐπιφανεὶς αὐτῷ ὁ Ἰούδας εἶπεν. Ζῶντι μὴ πιστεύσας "ψεχρῷ πῶς ϑέλεις πιστεῦσαι; ἀλλὰ μὴ φοβοῦ" φιλανϑρωπεύετῶι εἰς σὲ Ἰησοῦς ὁ Χριστὸς διὼ τὴν πολλὴν αὐτοῦ χρηστύτητα. Ὁ δὲ Μισδαῖος οὐχ εὗρεν τὰ ὀστᾶ" κεχλόφει γὰρ αὐτὰ s w εἷς τῶν ἀδελρῶν καὶ tig τὰ τῆς δύσεως μετήνεγχε μέρη, λαβὼν δὲ κόνιν ὅϑεν ἦν τὰ ὀστᾶ χείμενα τοῦ ἀποστόλου προστολος Θωμᾶς εἶπεν αὐτῷ" Eig ζῶντα οὐχ ἐπίστευσας, καὶ εἰς νεκρὸν πιστεύεις; πλὴν μὴ φοβοῦ" σπλαγχνίζεται ydp εἰς σὲ καὶ ἐλεεῖ σὲ ὁ κύριός μου ᾿Ιησοῦς Χριστὸς διὰ τὴν ἑαυτοῦ χρηστότητα. ᾿πελϑὼν δὲ καὶ ἀνοίξας οὐχ εὗρεν ἐχεῖ τὸν ἀπόστολον" εἷς γὰρ τῶν ἀδελφῶν κλέψας αὐτὸν εἰς εσοποταμίαν ἀπήγαγεν. ἀπὸ δὲ τοῦ τόπου ἐχείνου ἔνϑα τὰ ὀστᾶ τοῦ ἀποστόλου ἔκειτο χοῦν ὁ Μισδαῖος λαβὼν περιέϑηκεν τῷ υἱῷ αὐτοῦ λέγων: Πιστεύω εἰς σὲ Ἰησοῦ Χριστὲ νῦν ὅτε σῆψε τῷ υἱῷ αὐτοῦ καὶ εἶπενʼ Πιστεύω σοι νῦν ὅτε μὲ ἀφῆκεν ἐκεῖνος ὁ ἀεὶ τοὺς ἀνθρώπους ταράττων (vc μὴ βλέψουσιν πρὸς τὸ νοερὸν φῶς cov. Yyivavrog δὲ τοῦ υἱυῦ αὐτοῦ τῷ τρόπῳ τούτῳ συνήγετο μετὰ τῶν λοιπῶν ἀδελφῶν ὑποχατακλινόμενος τῷ Σιφόρῳʼ καὶ τοὺς ἀδελφοὺς πάντας παρεχάλει εὔξασϑαι ὑπὲρ αὐτοῦ ἵνα ἐλέους τύχῃ παρὼ τοῦ χυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. ᾿Ῥπληρώϑησαν αἱ πράξεις Ἰούδα Θωμᾷ τοῦ ἀποστόλου ἃς ἔπραξεν εἰς τὴν ᾿Ινδῶν, πληρῶν τὸ πρόσταγμα τοῦ χα.....vOg ὁ ταράσσων τοὺς ἀνθρώπους καὶ ἀντικείμενος αὐτοῖς ἵνα μὴ ἰδωσίν ct. Καὶ κρεμάσαντος αὐτοῦ τῷ παιδὶ ὑγιὴς ὁ παῖς ἐγένετο. συνηϑροίζετο ovv καὶ Μισδαῖος ὁ βασιλεὺς μετὰ τῶν ἀδελφῶν καὶ ὑπέχλινεν τὴν xeq αλὴν αὐτοῦ" ὑπὸ τὰς χεῖρας Σιφόρου τοῦ πρεσβυτέρου" ἔλεγεν δὲ τοῖς ἀδελφοῖς ὁ Zip: Εὔχεσϑε ὑπὲρ Μισδαίου τοῦ βασιλέως ἵνα παρὰ Ἰησοῦ Χριστοῦ εὐσπλαγχνίαν δέξηται, καὶ ἀμνησιχαχήση αὐτῷ. Πάντες οὖν ἐν συμφωνίᾳ χαίροντες εὐχὰς ἐποιοῦντο ὑπὲρ αὐτοῦ" ὁ δὲ φιλάνθρωπος δεσπότης ὁ βασιπέμψαντος αὐτόν. ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ὠμήν. λεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευ... ἔδωχεν καὶ Μισδαίῳ τὴν εἰς αὐτὸν ἐλπίδα" καὶ συνήγετο μετὰ τοῦ πλήὅους τῶν πεπιστευχότων τῷ Χριστῷ, δοξάζων πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα, οὗ τὸ κράτος καὶ ἡ προσχύνησις νῦν x«i ἀεὶ καὶ tlg τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
Synebē de meta polyn chronon hen tōn technōn Miodaiou tou basileōs chrousϑēnai hypo daimonos, kai oudeis auton hēdynēϑē ϑerapeusai" | pōny gōr ēn chalepos ho daimōn. eneϑymēϑē de Misdaios ho basileus kai eipen: ᾿ēpelil ov anoixō ton tōphon, kai aras ostoun ōpo tou apostolou tou "soU chremōasō epi ton huion mou, kai ϑerapeuϑēsetai. — Ev hysǭ de touto Misdaios eneϑymēϑē, phaneis autǭ ho apokai epiphaneis autǭ ho Ioudas eipen. Zōnti mē pisteusas "psechrǭ pōs ϑeleis pisteusai? alla mē phobou" philanϑrōpeuetōi eis se Iēsous ho Christos diō tēn pollēn autou chrēstytēta. Ho de Misdaios ouch heuren ta osta" kechlophei gar auta s w heis tōn adelrōn kai tig ta tēs dyseōs metēnenche merē, labōn de konin hoϑen ēn ta osta cheimena tou apostolou prostolos Thōmas eipen autǭ" Eig zōnta ouch episteusas, kai eis nekron pisteueis? plēn mē phobou" splanchnizetai ydp eis se kai eleei se ho kyrios mou ᾿Iēsous Christos dia tēn heautou chrēstotēta. ᾿pelϑōn de kai anoixas ouch heuren echei ton apostolon" heis gar tōn adelphōn klepsas auton eis esopotamian apēgagen. apo de tou topou echeinou enϑa ta osta tou apostolou ekeito choun ho Misdaios labōn perieϑēken tǭ huiǭ autou legōn: Pisteuō eis se Iēsou Christe nyn hote sēpse tǭ huiǭ autou kai eipenʼ Pisteuō soi nyn hote me aphēken ekeinos ho aei tous anthrōpous tarattōn (vc mē blepsousin pros to noeron phōs cov. Yyivavrog de tou huiyy autou tǭ tropǭ toutǭ synēgeto meta tōn loipōn adelphōn hypochataklinomenos tǭ Siphorǭʼ kai tous adelphous pantas parechalei euxasϑai hyper autou hina eleous tychę̄ parō tou chyriou hēmōn ᾿Iēsou Christou. ᾿Rhplērōϑēsan hai praxeis Iouda Thōmą tou apostolou has epraxen eis tēn ᾿Indōn, plērōn to prostagma tou cha.....vOg ho tarassōn tous anthrōpous kai antikeimenos autois hina mē idōsin ct. Kai kremasantos autou tǭ paidi hygiēs ho pais egeneto. synēϑroizeto ovv kai Misdaios ho basileus meta tōn adelphōn kai hypechlinen tēn xeq alēn autou" hypo tas cheiras Siphorou tou presbyterou" elegen de tois adelphois ho Zip: Euchesϑe hyper Misdaiou tou basileōs hina para Iēsou Christou eusplanchnian dexētai, kai amnēsichachēsē autǭ. Pantes oun en symphōnią chairontes euchas epoiounto hyper autou" ho de philanthrōpos despotēs ho basipempsantos auton. hǭ hē doxa eis tous aiōnas tōn aiōnōn. ōmēn. leus tōn basileuontōn kai kyrios tōn kyrieu... edōchen kai Misdaiǭ tēn eis auton elpida" kai synēgeto meta tou plēoous tōn pepisteuchotōn tǭ Christǭ, doxazōn patera kai huion kai hagion pneuma, hou to kratos kai hē proschynēsis nyn x«i aei kai tlg tous aiōnas tōn aiōnōn. amēn.
It happened after a long time that one of the children of King Misdaeus was struck by a demon, and no one was able to heal him, for the demon was very fierce. King Misdaeus thought and said, "I will go and open the grave, and take a bone of the apostle of God and hang it on my son, and he will be healed." While Misdaeus was thinking this, the apostle Thomas appeared to him and said, "You did not believe in a living man, and will you believe in a dead one? But do not be afraid; my Lord Jesus Christ has compassion on you and pities you, because of his kindness." And going and opening it, he did not find the apostle there; for one of the brothers had stolen him away and taken him to Mesopotamia. But from the place where the apostle's bones had lain Misdaeus took dust and put it on his son, saying, "I believe in you, Jesus Christ, now that he who always troubles men and opposes them, so that they may not look to your spiritual light, has left me." And when he had hung it on the boy, the boy became well. When his son had been healed in this way, he joined the rest of the brothers, bowing his head under the hands of Siphor the presbyter; and he begged all the brothers to pray for him, that he might obtain mercy from our Lord Jesus Christ. Siphor said to the brothers, "Pray for King Misdaeus, that he may receive compassion from Jesus Christ, and that the Lord may not remember evil against him." All, then, in harmony and rejoicing, offered prayers for him; and the Master who loves mankind, the King of kings and Lord of lords, gave Misdaeus too hope in him; and he gathered with the multitude of those who had believed in Christ, glorifying the Father and the Son and the Holy Spirit, whose is the power and the worship, now and always and for ever and ever. Amen.
The acts of Judas Thomas the apostle are completed, which he did in the land of the Indians, fulfilling the command of him who sent him; to whom be glory for ever and ever. Amen.
Rev 19:16 (echo, medium confidence)
Notes and citation
Summary: Thomas's bones are gone, taken to Mesopotamia, but dust from his tomb heals the king's son; Misdaeus believes and joins the brothers under the presbyter Siphor; the Acts close with a doxology.
- The two forms of the ending are interleaved and are translated once; both closing doxologies are kept. Pieces of Bonnet's apparatus and stray marginal numbers printed in the text are removed, as are the other Greek accounts of Thomas's martyrdom that Bonnet prints after the end of the Acts (beginning "Martyrdom of the holy and all-praised apostle Thomas"); these are separate texts and are not translated here. The removal of the bones to Mesopotamia refers to the cult of Thomas at Edessa. "King of kings and Lord of lords" echoes Rev 19:16; "you did not believe in a living man" recalls the apostle's earlier appearance. The second form says the brother took the bones "to the regions of the West" instead of Mesopotamia.
Notes on the original text
- Digital text corrected (apparatus leaked into the text; marginal number; other accounts of the martyrdom printed by Bonnet after the end of the Acts (separate texts)): 1 ἰουζάνην V. οὐζάνιον || τεϑνήξασθαι (K)R. ϑνήξεσθαι A τελειωϑῆναι V | ? δι᾽ (om |] συνέβη } | δαιμονίζεσϑαι ἢ * τῶν → ; 15600 → ; 1711 → ; Magtégvov xot ἁγίου καὶ πανευφήμου ἀποστόλου Θωμᾶ. Ἐξελθόντος δὲ τοῦ ἀποστόλου κατὰ τὴν πρόσταξιν τοῦ χυρίου καὶ ϑεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ὥφϑη αὐτῷ ὁ κύριος εἰρηχὼς αὐτῷ" Εἰρήνη σοι μαϑητά μου καὶ ἀπύστολε. Πεσὼν δὲ ὃ ἀπόστολος χατὰ πρόσωπον ἐπὶ τὴν γὴν ἐδέετο τοῦ κυρίου Org ἀποχαλύψῃ αὐτῷ τὰ περὶ τῆς τιμίας αὐτοῦ ἐξόδου. εἰρήχει δὲ αὐτῷ ὃ κύριος ὅτι Μισδαῖος ποιεῖται xarà σοῦ σχέψιν τοῦ τάχιόν σε ἀπολέσαι" ἀλλ᾽ ἰδοὺ ἔρχεται πρός με. Καὶ κατασφραγίσας αὐτὸν ἀνῆλϑεν εἰς τοὺς οὐρανούς. ὁ δὲ ἀπόστολος ἐδίδασχεν τῷ λαῷ καὶ προσετέϑετο ἡ ποίμνῃ τοῦ Χριστοῦ. τινὲς δὲ μισόχριστοι ἄνδρες διέβαλον αὐτὸν πρὸς τὸν βασιλέα Μισδαῖον λέγοντες Ort ᾿Απιύλεσον τὸν μάγον τοῦτον τὸν καταλυμηνάμεγον καὶ ἀπατῶντα τὸν λαὸν ἐπὶ νέῳ ϑεῷ ἑνὶ ὃν κηρύσσει, ἔτι δὲ καὶ τῇ σῇ δεσποίνῃ καὶ τῷ σῷ υἱῷ. Ταῦτα ἀχούσας Μισδαῖος ἀνεξετάστως ἐκέλευσεν συλλαβέσϑαι αὐτὸν καὶ ἐν τῇ φυλαχ ἐγκλεῖσαι. οἱ δὲ τάχιον ποιήσαντες τὸ προῦταχϑὲν αὐτοῖς ἔβαλον αὐτὸν ἐν φυλακῇ σφραγίσαντες. ἀχούσασαι δὲ αἱ πιστεύσασαι γυναῖκες τῷ 9eq ὅτι Ἰούδας συνεχλείσϑη, δώσασαι τοὺς τηρῶντας φύλαχας χρήματα πολλὰ εἰσήεσαν πρὸς αὐτὸν ἐν τῇ εἷρχτῇ. ὁ δὲ ἀπόστολος λέγει αὐτάς" αρτίύριον τοῦ ἁγίου ἀποστόλου Θωμᾶ. Μισδαίου τοῦ βασιλέως ἡ γυνὴ ἦν πάνυ εὐπρεπεστάτη τῇ ψυχῇ καὶ TQ σώματι" ἥτις γνοῦσα τὰ περὶ τοῦ μαχαρίου Θωμᾶ τοῦ ἀποστόλου λάϑρα τοῦ ἀνδρὸς αὐτῆς μετεστείλατο → .
Cite (SBL): Acts Thom. 170 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/157/#p-170). (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.