Acts of Thomas 64–88
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 64
64Lipsius–Bonnet, 99–291
ἠρξώμην οὖν ἐξετάζειν τὴν γυναῖχά μου" Τί ἔστιν τὸ συμβών σοι; Ἣ δέ μοι ἔφη" Οὐχ ἔγνως ἃ διεπράξω ἐν ἐμοί; ἐδεόμην γάρ cov μὴ ἀπιέναι εἰς τὸν γώμον, ἐπειδὴ ἀνωμάλως εἶχον τῷ σώματί μου" καὶ ἀπιοῦσα κατὰ τὴν ὁδόν, ἐγγὺς γενομένη τοῦ ἀγωγοῦ ἐν ᾧ τὸ ὕδωρ ἔρρεεν, ἔβλεπον ἄνδρα μέλανα ἑστῶτα ἀντικρύς μου, τῇ xequAT αὐτοῦ ὑποϊγρυλίζοντά με, καὶ παῖδα ὅμοιον αὐτοῦ παρεστῶτα. καὶ εἶπον τῇ ϑυγωτρί μου" mit εἰς τοὺς ἄνδρας τούτους τοὺς δύο τοὺς δὲσειδεῖς, ὧν οἱ ὀδόντες αὐτῶν ὥσπερ γάλα, τὰ δὲ χείλη αὐτῶν ὡς ἀσβόλη. Καὶ καταλείψιασαι αὐτοὺς πρὸς τὸν ἀγωγὸν ἀπήλθϑομεν. δύσεως δὲ γενομένης καὶ ἀπὸ τῶν γώμων dycλύσασαι, διεοχομένων ἡμῶν σὺν roig νεανίσχοις, ἔγγιστα γενομένων τοῦ ἀγωγοῦ, ἡ ϑυγάτηρ μου πρότερον εἶδεν αὐτούς" καὶ διαλαϑοῦσα προσέφυγέν uow καὶ μετὰ ταύτην κἀγὼ αὐτοὺς ἐϑεασάμην ἐρχομένους χατέναντι ἡμῶν, καὶ ἐφύγαμεν ἀπ᾿ αὐτῶν" οἱ δὲ παῖδες οἱ ὄντες μεϑ᾽ ἡμῶν κρούσαντες ἡμᾶς χατέβαλον ἐμέ τε καὶ τὴν ϑυγατέρα μου. Καὶ ταῦτα αὐτῆς διηγησαμένης μοι ἐπῆλϑον αὐταῖς πάλιν οἱ δαίμονες καὶ κατέβαλον αὐτάς" καὶ ἀπ᾽ ἐκείνης τῆς ὥρας προελϑεῖν οὐ δύνανται ἔξω, ἐγκεχλεισμέναι οὖσαι ἐν ἑνὶ οἴκῳ ἢ δευτέρῳ. xol διὰ ταύτας πολλὰ ἐγὼ πάσχω καὶ ἀνιῶμαι" καταβάλλουσιν γὰρ αὐτὰς ὅπου ἐὼν εὕρωσιν καὶ ἀπογυμνοῦσιν. δέομαί σου καὶ ἱκετεύω ἔμπροσϑὲεν τοῦ ϑεοῦ, βοήϑησον καὶ ἐλέησόν μὲ. τρία γὰρ ἔτη εἰσὶν dq' ob τράώπεζα ἐν τῇ οἰκίᾳ μου οὐκ ἐτέϑη καὶ ἡ γυνή μου καὶ ἡ ϑυγάτηρ μου εἰς τράπεζαν οὐχ ἐχάϑισαν" καὶ μάλιστα διὰ τὴν ϑυγατέρα μου τὴν ἀϑλίαν, ἣ οὐδ᾽ ὅλως τι ἀγαϑὸν εἶδεν ἐν τῷ κόσμῳ τούτῳ.
ērxōmēn oun exetazein tēn gynaicha mou" Ti estin to symbōn soi? Hē de moi ephē" Ouch egnōs ha diepraxō en emoi? edeomēn gar cov mē apienai eis ton gōmon, epeidē anōmalōs eichon tǭ sōmati mou" kai apiousa kata tēn hodon, engys genomenē tou agōgou en hǭ to hydōr erreen, eblepon andra melana hestōta antikrys mou, tę̄ xequAT autou hypoïgrylizonta me, kai paida homoion autou parestōta. kai eipon tę̄ ϑygōtri mou" mit eis tous andras toutous tous dyo tous deseideis, hōn hoi odontes autōn hōsper gala, ta de cheilē autōn hōs asbolē. Kai kataleipsiasai autous pros ton agōgon apēlthϑomen. dyseōs de genomenēs kai apo tōn gōmōn dyclysasai, dieochomenōn hēmōn syn roig neanischois, engista genomenōn tou agōgou, hē ϑygatēr mou proteron eiden autous" kai dialaϑousa prosephygen uow kai meta tautēn kagō autous eϑeasamēn erchomenous chatenanti hēmōn, kai ephygamen ap᾿ autōn" hoi de paides hoi ontes meϑ᾽ hēmōn krousantes hēmas chatebalon eme te kai tēn ϑygatera mou. Kai tauta autēs diēgēsamenēs moi epēlϑon autais palin hoi daimones kai katebalon autas" kai ap᾽ ekeinēs tēs hōras proelϑein ou dynantai exō, enkechleismenai ousai en heni oikǭ ē deuterǭ. xol dia tautas polla egō paschō kai aniōmai" kataballousin gar autas hopou eōn heurōsin kai apogymnousin. deomai sou kai hiketeuō emprosϑeen tou ϑeou, boēϑēson kai eleēson me. tria gar etē eisin dq' ob traōpeza en tę̄ oikią mou ouk eteϑē kai hē gynē mou kai hē ϑygatēr mou eis trapezan ouch echaϑisan" kai malista dia tēn ϑygatera mou tēn aϑlian, hē oud᾽ holōs ti agaϑon eiden en tǭ kosmǭ toutǭ.
So I began to question my wife: 'What is it that has happened to you?' She said to me, 'Do you not know what you did to me? For I begged you not to go to the wedding, since I was unwell in my body. And going along the road, when I came near the aqueduct in which the water flowed, I saw a black man standing opposite me, nodding at me with his head, and a boy like him standing by him. And I said to my daughter, "Look at these two ugly men, whose teeth are like milk and their lips like soot." And we left them by the aqueduct and went on. When the sun had set and we had left the wedding, as we were passing with the young men and had come very near the aqueduct, my daughter saw them first, and slipping away she took refuge with me; and after her I too saw them coming against us, and we fled from them; and they struck us, and the servants who were with us, and threw down me and my daughter.' When she had told me this, the demons came upon them again and threw them down; and from that hour they cannot go outside, but are shut up in one room or a second. And because of them I suffer much and am grieved; for the demons throw them down wherever they find them and strip them naked. I beg you and entreat you before God, help me and have pity on me. For it is three years since a table was set in my house, and my wife and my daughter have not sat at table; and above all for my wretched daughter, who has seen no good thing at all in this world."
Notes and citation
Summary: The captain's wife tells how two black demons met them at the aqueduct and struck them down; for three years the women have been tormented, and the captain begs Thomas for help.
- Chapter 64 (the scan text numbers it 59; a renumbering to 64 is proposed). The clause about the servants is obscure as printed ("and the servants who were with us striking us threw down"); it is translated by sense.
Cite (SBL): Acts Thom. 64 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-64). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-64) · 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 65
65Lipsius–Bonnet, 99–291
Ταῦτα ἀκούσας: ὁ ἀπόστολος παρὰ τοῦ στρατηλάτου πάνυ ἐλυπήϑη περὶ αὐτοῦ" εἶπεν δὲ πρὸς αὐτόν" Πιστεύεις ὅτι ϑεραπεύει αὐτὰς ὃ Ἰησοῦς; Ὁ δὲ στρατηλάτης Nai | φησιν" καὶ ὁ ἀπόστολος" Παράϑου οὖν τῷ Ἰησοῦ σεαυτόν, καὶ αὐτὸς αὐτὰς ϑεραπεύει, ποιούμενος αὐτῶν βοήϑειαν. Εἶπεν δὲ ὁ στρατηλάτης" Δεῖξόν μοι αὐτόν, ἕνα 0:50 à αὐτοῦ καὶ πιστεύσω tig αὐτόν. Εἶπεν δὲ ὁ ἀπόστολος" Οὐ φαίνεται τούτοις τοῖς ὀφϑαλμοῖς τοῖς σωματικοῖς, ἀλλ᾽ ἐν τοῖς ὀφϑα): μοῖς τῆς ἐννοίας εὑρίσκεται. ᾿Επώρας οὖν τὴν φωνὴν αὐτοῦ ὁ στρατηλάτης εἶπεν" Πιστεύω σοι Tjcob, καὶ δέομαί cov καὶ ἱκετεύω, βοήϑησον τῇ ὀλιγοπιστίῳᾳ μου Z cg σὲ ἔχω. llaotχελεύσατο δὲ ὁ ἀπόστολος Ἐενοφῶντι τῷ διακόνῳ συναγαγεῖν πάντας εἰς ἕν᾽ συναϑροισϑέντος δὲ παντὸς τοῦ ὄχλου ὁ ἀπόστολος ἑστῶς ἐν μέσῳ ἔλεγεν"
Tauta akousas: ho apostolos para tou stratēlatou pany elypēϑē peri autou" eipen de pros auton" Pisteueis hoti ϑerapeuei autas ho Iēsous? Ho de stratēlatēs Nai | phēsin" kai ho apostolos" Paraϑou oun tǭ Iēsou seauton, kai autos autas ϑerapeuei, poioumenos autōn boēϑeian. Eipen de ho stratēlatēs" Deixon moi auton, hena 0:50 a autou kai pisteusō tig auton. Eipen de ho apostolos" Ou phainetai toutois tois ophϑalmois tois sōmatikois, all᾽ en tois ophϑa): mois tēs ennoias heurisketai. ᾿Epōras oun tēn phōnēn autou ho stratēlatēs eipen" Pisteuō soi Tjcob, kai deomai cov kai hiketeuō, boēϑēson tę̄ oligopistiǭą mou Z cg se echō. llaotcheleusato de ho apostolos Eenophōnti tǭ diakonǭ synagagein pantas eis hen᾽ synaϑroisϑentos de pantos tou ochlou ho apostolos hestōs en mesǭ elegen"
When the apostle heard this from the captain, he was very grieved for him. He said to him, "Do you believe that Jesus will heal them?" The captain said, "Yes." And the apostle said, "Commit yourself, then, to Jesus, and he will heal them, bringing them help." The captain said, "Show him to me, that I may see him and believe in him." The apostle said, "He does not appear to these bodily eyes, but he is found with the eyes of the mind." The captain lifted up his voice and said, "I believe in you, Jesus, and I beg and entreat you: help my little faith, which I have in you." The apostle ordered Xenophon the deacon to gather all together; and when all the crowd had gathered, the apostle stood in the middle and said:
Textual problem in this passage: see the notes.
Mark 9:24 (allusion, high confidence)
Notes and citation
Summary: Thomas tells the captain that Jesus is seen with the eyes of the mind; the captain professes faith, and Thomas gathers the brothers to address them.
- Chapter 65 (the scan text numbers it 60; a renumbering to 65 is proposed). A piece of Bonnet's apparatus (with the variant "with the young men who were with us") printed in the scan text is removed. "Help my little faith" echoes Mark 9:24.
Notes on the original text
- Digital text corrected (apparatus leaked into the text): ! ἡμ ἦμεν add ΕΥ̓ || σ. τ. ν"]Ί μετὰ τῶν συνόντιων νεανίσχων ἡμῶν → .
Cite (SBL): Acts Thom. 65 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-65). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-65) · 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 66
66Lipsius–Bonnet, 99–291
Τέκνα μου καὶ ἀδελφοὶ οἱ εἰς τὸν χύριον πιστεύσαντες, παραμείνατε ἐν ταύτῃ τῇ πίστει, εὐαγγελιζόμενοι Ἰησοῦν τὸν ἐξ ἐμοῦ ὑμῖν καταγγελϑέντα, ἔχοντες ἐν αὐτῷ τὰς ἐλπίδας" xui μὴ ἀπολειφϑῆτε αὐτοῦ, καὶ οὐ καταλιμπάνει ὑμᾶς, χαϑευδόντων ὑμῶν ἐν τῷ ὕπνῳ τούτῳ τῷ καταβαροῦντι τοὺς καϑεύδοντας αὐτὸς ἄυπνος ὧν διαφυλάώσσει" καὶ ἐν ϑαλάσση πλεόντων ὑμῶν καὶ ἐν κινδύνῳ ὄντων καὶ οὐδενὸς βοηϑεῖν Óvvaμένου αὐτὸς περιπατῶν ἐπὶ τῶν ὑδώτων ὑπορϑοῖ βοηϑν. ἐγὼ γὰρ ἤδη ἄπειμι ἐξ ὑμῶν, καὶ ἄδηλόν ἐστιν εἰ ἔτε ὄψομαι ὑμᾶς x«r& σάρχα. μὴ οὖν καὶ ὑμεῖς ἐξομοιωϑῆτε τῷ λαῷ Ἰσραήλ, οἵτινες ὠπιδόντες τοὺς ποιμένας πρὸς ὥρας χαιρὸν ἐσχανδαλίσϑησαν. Ξενοφ ὥντα δὲ τὸν διάκονον καταλιμπάνω πρὸς ὑμᾶς tig τὸν τόπον μου" καὶ γὼρ καὶ αὐτὸς ὥσπερ κἀγὼ χαταγγέλλει τὸν Ἰησοῦν" οὔτε γὼρ ἐγὼ εἰμί |t οὔτε αὐτός, ἀλλὰ Ἰησοῦς" καὶ γὰρ χἀγὼ ἀνϑρωπὸς εἰμι σῶμα ἐνδεδυμένος, υἱὸς ἀνθρώπου ὡς εἷς ἐξ ὑμῶν" οὔτε γὰρ πλοῦτον ἔχω ὡς ἐνίοις εὑρίσκεται, ὃς x«i τοὺς κεκτημένους ἐλέγχει ἀποίητος παντάπασιν ὑπάρχων καὶ καταλιμπανόμενος ἐπὶ τῆς γῆς ἀφ᾽ ἧς καὶ ἐγένετο" τὰ δὲ ix τούτου roig ἀνϑρώποις συμβαίνοντα παραπτώματα καὶ τὰς κηλῖδας τῶν ἁιιαρτιῶν συναποφέρεται. σπανίως δὲ πλούσιοι εὑοίσχονται ἐν ἐλεημοσύναις" οἱ δὲ ἐλεήμονὲς καὶ ταπεινοὶ τῇ καρδίᾳ αὐτοὶ κληρονομήσουσιν τὴν βασιλείαν τοῦ ϑεοῦ. οὐ γὰρ τὸ κάλλος roig ἀνϑρώποις nmaocuovov ἐστιν" οἱ γὰρ τούτῳ ϑαρροῦντες τοῦ γήρυυς xaraλαμβάνοντος αἰφνιδίως καταισχυνϑήηήσονται. πάντα οὖν καιρὸν ἔχει" καιρῷ οὖν φιλεῖται καὶ καιρῷ μισεῖται. ἔστω οὖν ἡ ἐλπὶς εἰς Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ ϑεοῦ τὸν ἀεὶ φιλούμενον καὶ ἀεὶ ποϑούμενον. καὶ μέμνησϑε ἡμῶν ὡς καὶ ἡμεῖς ὑμῶν. ἡμεῖς γὰρ αὐτοῖς ἐὰν μὴ τὸ τῶν ἐντολῶν φορτίον τελέσωμεν, οὐκ ἄξιοί ἐσμεν κήρυχες εἶναι τοῦ ὀνόματος τούτου, καὶ ὕστερον τιμωρίαν ἀποτέσομεν τῆς ἑαυτῶν κεφαλῆς.
Tekna mou kai adelphoi hoi eis ton chyrion pisteusantes, parameinate en tautę̄ tę̄ pistei, euangelizomenoi Iēsoun ton ex emou hymin katangelϑenta, echontes en autǭ tas elpidas" xui mē apoleiphϑēte autou, kai ou katalimpanei hymas, chaϑeudontōn hymōn en tǭ hypnǭ toutǭ tǭ katabarounti tous kaϑeudontas autos aupnos hōn diaphylaōssei" kai en ϑalassē pleontōn hymōn kai en kindynǭ ontōn kai oudenos boēϑein Ovvamenou autos peripatōn epi tōn hydōtōn hyporϑoi boēϑn. egō gar ēdē apeimi ex hymōn, kai adēlon estin ei ete opsomai hymas x«r& sarcha. mē oun kai hymeis exomoiōϑēte tǭ laǭ Israēl, hoitines ōpidontes tous poimenas pros hōras chairon eschandalisϑēsan. Xenoph hōnta de ton diakonon katalimpanō pros hymas tig ton topon mou" kai gōr kai autos hōsper kagō chatangellei ton Iēsoun" oute gōr egō eimi |t oute autos, alla Iēsous" kai gar chagō anϑrōpos eimi sōma endedymenos, huios anthrōpou hōs heis ex hymōn" oute gar plouton echō hōs eniois heurisketai, hos x«i tous kektēmenous elenchei apoiētos pantapasin hyparchōn kai katalimpanomenos epi tēs gēs aph᾽ hēs kai egeneto" ta de ix toutou roig anϑrōpois symbainonta paraptōmata kai tas kēlidas tōn haiiartiōn synapopheretai. spaniōs de plousioi heuoischontai en eleēmosynais" hoi de eleēmones kai tapeinoi tę̄ kardią autoi klēronomēsousin tēn basileian tou ϑeou. ou gar to kallos roig anϑrōpois nmaocuovov estin" hoi gar toutǭ ϑarrountes tou gēryys xaralambanontos aiphnidiōs kataischynϑēēēsontai. panta oun kairon echei" kairǭ oun phileitai kai kairǭ miseitai. estō oun hē elpis eis Iēsoun Christon ton huion tou ϑeou ton aei philoumenon kai aei poϑoumenon. kai memnēsϑe hēmōn hōs kai hēmeis hymōn. hēmeis gar autois ean mē to tōn entolōn phortion telesōmen, ouk axioi esmen kēryches einai tou onomatos toutou, kai hysteron timōrian apotesomen tēs heautōn kephalēs.
"My children and brothers, who have believed in the Lord, abide in this faith, proclaiming Jesus, who was proclaimed to you by me, and having your hopes in him. Do not fall away from him, and he does not forsake you. While you sleep in this sleep that weighs down sleepers, he, being sleepless, keeps watch; and when you sail on the sea and are in danger and no one can help, he, walking on the waters, sets you upright and helps. For I am now going away from you, and it is uncertain whether I shall see you again in the flesh. Do not, then, you too become like the people Israel, who, when they lost sight of their shepherds for an hour, were made to stumble. I leave Xenophon the deacon with you in my place; for he too, like me, proclaims Jesus; for it is neither I nor he, but Jesus. For I too am a man clothed in a body, a son of man like one of you. For I have no wealth, such as is found with some; wealth convicts those who have acquired it, since it is altogether useless and is left behind on the earth from which it came, while it carries away with it the transgressions and the stains of sin that come to men from it. Rarely are the rich found giving alms; but the merciful and the humble of heart, they will inherit the kingdom of God. For beauty does not abide with men; those who trust in it will suddenly be put to shame when old age overtakes them. Everything, then, has its time: in its time it is loved, and in its time it is hated. Let your hope, then, be in Jesus Christ the Son of God, who is always loved and always longed for. And remember us, as we also remember you. For we too, if we do not carry the burden of the commandments to the end, are not worthy to be heralds of this name, and afterward we shall pay the penalty on our own heads."
Matt 14:25 (echo, medium confidence) · Exod 32:1 (echo, low confidence) · Eccl 3:1 (echo, low confidence)
Notes and citation
Summary: Thomas, about to leave, urges the believers to abide in the faith, leaves the deacon Xenophon in his place, and warns against trust in wealth and beauty.
- From chapter 62 to the Martyrdom there is no ANF translation (ANF stops at chapter 61); these chapters were re-read against the Greek. Israel's stumbling when it lost sight of its shepherd recalls Exod 32:1; "everything has its time" echoes Eccl 3:1; walking on the waters, Matt 14:25.
Topics: Church office
Cite (SBL): Acts Thom. 66 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-66). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-66) · 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 67
67Lipsius–Bonnet, 99–291
Καὶ συνευξάμενος αὐτοῖς, πολλὴν ὥραν παραμείνας "» τῇ εὐχῇ καὶ τῇ δεήσει, παραϑέμενος αὐτοὺς τῷ κυρίῳ εἶπεν" Κύριε ὁ δεσπόζων πάσης ψυχῆς τῆς ἐν σώματι οὔσης" κύριε πώτερ τῶν ψυχῶν τῶν εἰς σὲ τὰς ἐλπίδας ἐχουσῶν καὶ ὅ προσδεχομένων τὰ ἐλέη σου" ὁ λυτρούμενος ἀπὸ τῆς πλάνης τοὺς ἰδίους ἀνθοώπους καὶ ἐλευϑερῶν ἀπὸ τῆς δουλείας καὶ φϑορᾶς τοὺς ὑπηκόους καὶ ἐρχομένους εἰς τὸ καταφύγιῦν σου" σὺ γενοῦ ἐν τῇ ποίμνῃ τοῦ «Ξενοφῶντος, καὶ ἀλείψας αὐτὴν ἐλαίῳ ἁγίῳ ϑερώπευσον ὠπὸ τῶν ἑλκῶν καὶ διατήρησον αὐτὴν ὠπὸ τῶν λύχων τῶν διαρπαζόντων. Καὶ ἐπιϑεὶς αὐτοῖς τὴν χεῖρα εἶπεν" Ἔσται ἐφ᾽ ὑμᾶς ἡ εἰρήνη τοῦ κυρέου καὶ ἡμῖν συνοδεύσει. Πρᾶξις η΄ περὶ τῶν ὀνάγρων.
Kai syneuxamenos autois, pollēn hōran parameinas "» tę̄ euchę̄ kai tę̄ deēsei, paraϑemenos autous tǭ kyriǭ eipen" Kyrie ho despozōn pasēs psychēs tēs en sōmati ousēs" kyrie pōter tōn psychōn tōn eis se tas elpidas echousōn kai ho prosdechomenōn ta eleē sou" ho lytroumenos apo tēs planēs tous idious anthoōpous kai eleuϑerōn apo tēs douleias kai phϑoras tous hypēkoous kai erchomenous eis to kataphygiyn sou" sy genou en tę̄ poimnę̄ tou «Xenophōntos, kai aleipsas autēn elaiǭ hagiǭ ϑerōpeuson ōpo tōn helkōn kai diatērēson autēn ōpo tōn lychōn tōn diarpazontōn. Kai epiϑeis autois tēn cheira eipen" Estai eph᾽ hymas hē eirēnē tou kyreou kai hēmin synodeusei. Praxis ē΄ peri tōn onagrōn.
Having prayed with them and remained a long while in prayer and supplication, he committed them to the Lord and said, "Lord, who rule over every soul that is in a body; Lord, Father of the souls that have their hopes in you and wait for your mercies; who redeem your own people from error and set free from slavery and corruption those who are subject to you and come to your refuge: be present in the flock of Xenophon, and anoint it with holy oil, heal it of its sores, and preserve it from the ravening wolves." And laying his hand on them he said, "The peace of the Lord will be upon you, and it will journey with us."
Eighth Act: concerning the wild asses.
Acts 20:29 (echo, medium confidence)
Notes and citation
Summary: Thomas commits the believers and Xenophon's flock to the Lord and blesses them before leaving.
- The title of the Eighth Act stands at the end. Ravening wolves: Matt 7:15; Acts 20:29.
Topics: Prayer, Church office
Cite (SBL): Acts Thom. 67 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-67). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-67) · 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 68
68Lipsius–Bonnet, 99–291
'EtzAÓsv οὖν ὁ ἀπόστολος ἀπιέναι κατὰ τὴν ὁδόν" xui πάντες δαχρύοντες προέπεμπον αὐτὸν ἐνορκίζοντες αὐτὸν μνήμην αὐτῶν ἔχειν ἐν ταῖς δεήσεσιν αὐτοῦ καὶ μὴ ἐπιλανϑώνειν αὐτῶν. ἀνελϑὼν οὖν καὶ καϑεσϑεὶς ἐπὶ τοῦ ὀχήμᾶτος, πάντων τῶν ἀδελφῶν ἀπολειφρϑέντων, προσελϑὼν ὁ στρατηλάτης διήγειρεν τὸν ἡνίοχον | λέγων" γὼ δέομαι καὶ εὔχομαι ἄξιος γενέσϑαι ὑπὸ τοὺς πόδας αὐτοῦ καϑεσϑῆναι, καὶ γενήσομαι αὐτοῦ ἡνίοχος κατὰ τὴν ὁδὸν ταύτην, ἵνα καὶ αὐτὸς γένηταί μου παραπομπὸς εἰς ἐκείνην τὴν ὁδὸν δι᾿ ἧς ὀλίγοι πορεύονται.
'EtzAOsv oun ho apostolos apienai kata tēn hodon" xui pantes dachryontes proepempon auton enorkizontes auton mnēmēn autōn echein en tais deēsesin autou kai mē epilanϑōnein autōn. anelϑōn oun kai kaϑesϑeis epi tou ochēmatos, pantōn tōn adelphōn apoleiphrϑentōn, proselϑōn ho stratēlatēs diēgeiren ton hēniochon | legōn" gō deomai kai euchomai axios genesϑai hypo tous podas autou kaϑesϑēnai, kai genēsomai autou hēniochos kata tēn hodon tautēn, hina kai autos genētai mou parapompos eis ekeinēn tēn hodon di᾿ hēs oligoi poreuontai.
So the apostle went out to go on his way; and all escorted him weeping, adjuring him to keep them in remembrance in his prayers and not to forget them. When he had got up and sat in the carriage, and all the brothers had been left behind, the captain came up and roused the driver, saying, "I ask and pray to be counted worthy to sit beneath his feet; I will be his driver on this road, so that he too may become my escort on that road by which few travel."
Matt 7:14 (echo, medium confidence)
Notes and citation
Summary: Thomas sets out in the captain's carriage, and the captain asks to drive it himself.
- "That road by which few travel" echoes Matt 7:14.
Cite (SBL): Acts Thom. 68 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-68). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-68) · 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 69
69Lipsius–Bonnet, 99–291
Ὁδευσώάντων οὖν αὐτῶν ὡσεὶ μίλια δύο ἐδεήϑη ó15 ἀπόστολος TOU στρατηλώτου, καὶ ἀναστήσας αὐτὸν συγκαϑεσϑῆναι ἐποίησεν αὐτῷ, ἐπιτρέψας τῷ ἡνιόχῳ εἰς τὸν ἴδιον τόπον χαϑεσϑῆναι. ἡνίκα δὲ ἀπήεσαν κατὰ τὴν ὁδόν, συνέβη ix τοῦ πολλοῖ καύσωνος κεχοπιωκέναι τὰ ὑποζύγια καὶ μὴ δυνώμενα ὅλως σαλευϑῆναι. ὃ δὲ στρατηλάτης περίλυπος γενόμενος πάνυ ἠϑύμει, ἐνθυμούμενος τοῖς ἰδίοις ποσὶν δρόμῳ χρήσασϑαι καὶ ἕτερα ὑποζύγια ἀγαγεῖν πρὸς τὴν τοῦ Oprματος χρείαν" ὁ δὲ ἀπόστολος εἶπεν: My, ταρασσέσϑω cov ἡ χαρδία μηδὲ δειλιάτω, ἀλλὰ πίστευσον εἰς ᾿Ιησοῦν Χριστὸν ὃν κατήγγειλώ σοι, καὶ ϑαυμάώσια ὄψει μεγάλα. ᾿ἠπιδὼν δὲ εἶδεν ἀγέλην ὀνάγρων νεμομένην παρὼ τὴν ὁδόν" καὶ εἶπεν τῷ στρατηλάτῃ" Ei ἐπίστευσας tig Χριστὸν ᾿Ιησοῦν, πορευϑεὶς εἰς τὴν ἀγέλην ἐκείνην τῶν ὀνάγρων εἰπέ" “1ἐγει ὑμῖν ᾿Ιούδες Θωμῶς ὁ ἀπόστολος τοῦ Χριστοῦ τοῦ νέου ϑεοῦ" ᾿Ελϑέτωσαν ἐξ ὑμῶν τέσσαρες ὧν Qv χρείαν ἔχωμεν.
Hodeusōantōn oun autōn hōsei milia dyo edeēϑē o15 apostolos TOU stratēlōtou, kai anastēsas auton synkaϑesϑēnai epoiēsen autǭ, epitrepsas tǭ hēniochǭ eis ton idion topon chaϑesϑēnai. hēnika de apēesan kata tēn hodon, synebē ix tou polloi kausōnos kechopiōkenai ta hypozygia kai mē dynōmena holōs saleuϑēnai. ho de stratēlatēs perilypos genomenos pany ēϑymei, enthymoumenos tois idiois posin dromǭ chrēsasϑai kai hetera hypozygia agagein pros tēn tou Oprmatos chreian" ho de apostolos eipen: My, tarassesϑō cov hē chardia mēde deiliatō, alla pisteuson eis ᾿Iēsoun Christon hon katēngeilō soi, kai ϑaumaōsia opsei megala. ᾿ēpidōn de eiden agelēn onagrōn nemomenēn parō tēn hodon" kai eipen tǭ stratēlatę̄" Ei episteusas tig Christon ᾿Iēsoun, poreuϑeis eis tēn agelēn ekeinēn tōn onagrōn eipe" “1egei hymin ᾿Ioudes Thōmōs ho apostolos tou Christou tou neou ϑeou" ᾿Elϑetōsan ex hymōn tessares hōn Qv chreian echōmen.
When they had gone about two miles, the apostle entreated the captain, and raising him up he made him sit beside him, letting the driver sit in his own place. As they went along the road, it happened that the draught animals became exhausted because of the great heat and could not move at all. The captain, very grieved, was utterly disheartened, and thought of running on his own feet to bring other animals for the needs of the carriage. But the apostle said, "Let not your heart be troubled, nor let it be afraid, but believe in Jesus Christ, whom I proclaimed to you, and you will see great wonders." Looking about, he saw a herd of wild asses grazing by the road, and he said to the captain, "If you have believed in Christ Jesus, go to that herd of wild asses and say, 'Judas Thomas, the apostle of Christ the new God, says to you: Let four of you come, whom we need.'"
John 14:27 (quotation, high confidence)
Notes and citation
Summary: When the carriage animals give out in the heat, Thomas sends the captain to summon four wild asses in Christ's name.
- "Let not your heart be troubled, nor let it be afraid" quotes John 14:27.
Cite (SBL): Acts Thom. 69 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-69). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-69) · 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 70
70Lipsius–Bonnet, 99–291
ἀπῆλθεν δὲ ὁ στρατηλάτης ἔμφοβος ὧν" πολλοὶ γὰρ ὑπῆρχον" καὶ ἀπιόντος αὐτοῦ αὐτοὶ εἰς ἀπάντησιν ἤρχοντο" ἐγγὺς δὲ γενομένων εἶπεν αὐτοῖς" Κελεύει ὑμῖν ᾿Ιούδας Θωμᾶς ὁ ἀπόστολος τοῦ νέου ϑεοῦ" ᾿Ελϑέτωσαν ἐξ ὑμῶν τέσσαρες ὧν χρείαν ἔχω. Ταῦτα ἀκούσαντες οἱ ὄναγροι ὁμοϑυμαδὸν δρόμῳ χρησάμενοι πρὸς αὐτὸν ἤρχοντο, ἐλϑόντες δὲ mpoctκύνησαν αὐτόν. εἶπεν δὲ αὐτοῖς ὃ ἀπόστολος" Εἰρήνη ὑμῖν. ὑποζεύξατε τέσσαρας ἀντὶ τῶν κτηνῶν τούτων τῶν ἀποστάϑέντων. Καὶ προσῆλϑον ἕκαστος αὐτῶν καὶ ὑπέϑλιβον ὑποξευχϑῆναι. ἦσαν οὖν ἐκεῖ τέσσαρες ἰσχυρότεροι, oi καὶ ἐζεύgm χϑησαν" oi δὲ ἄλλοι οἱ μὲν προῆγον, oi δὲ rzoAovO ovv: ὀλίγον urridde n δὲ ὁδευσάντων ὠπέλυσεν rovg πώλους λέγων" '"Yuiv λέγω roig ον Y συνοίχοις τῆς ἐρήμου, εἰς τὰς νομὰς ὑμῶν ἀπέλθατε" εἰ γὰρ dg d πάντων ἔχρηζον, πώντες ἂν συναπήειτέ μοι. νῦν δὲ ἄπιτε ες Ἢ irm τὸν χῶρον ὑμῶν àv Q διατρίβετες. Οἱ δὲ ἀπήεσαν ἐν ἡσυχίᾳ τοῖν, 1.6 ἕως οὗ ὠφανεῖς ἐγένοντο. eu niti
apēlthen de ho stratēlatēs emphobos hōn" polloi gar hypērchon" kai apiontos autou autoi eis apantēsin ērchonto" engys de genomenōn eipen autois" Keleuei hymin ᾿Ioudas Thōmas ho apostolos tou neou ϑeou" ᾿Elϑetōsan ex hymōn tessares hōn chreian echō. Tauta akousantes hoi onagroi homoϑymadon dromǭ chrēsamenoi pros auton ērchonto, elϑontes de mpoctkynēsan auton. eipen de autois ho apostolos" Eirēnē hymin. hypozeuxate tessaras anti tōn ktēnōn toutōn tōn apostaϑentōn. Kai prosēlϑon hekastos autōn kai hypeϑlibon hypoxeuchϑēnai. ēsan oun ekei tessares ischyroteroi, oi kai ezeugm chϑēsan" oi de alloi hoi men proēgon, oi de rzoAovO ovv: oligon urridde n de hodeusantōn ōpelysen rovg pōlous legōn" '"Yuiv legō roig on Y synoichois tēs erēmou, eis tas nomas hymōn apelthate" ei gar dg d pantōn echrēzon, pōntes an synapēeite moi. nyn de apite es Ē irm ton chōron hymōn av Q diatribetes. Hoi de apēesan en hēsychią toin, 1.6 heōs hou ōphaneis egenonto. eu niti
The captain went off, afraid, for there were many of them; and as he went, they came to meet him. When they came near, he said to them, "Judas Thomas, the apostle of the new God, commands you: Let four of you come, whom I need." Hearing this, the wild asses ran with one accord to him, and when they came they bowed down to him. The apostle said to them, "Peace to you. Let four be yoked in place of these beasts that have given out." And each of them came up and pressed to be yoked. There were four stronger ones there, and they were yoked; of the others, some went before and some followed. When they had gone a little way, he released them, saying, "I say to you, dwellers in the desert: go away to your pastures. For if I needed all, you would all have come with me; but now go off to your place, where you live." And they went off quietly until they were out of sight.
Notes and citation
Summary: The wild asses come and bow to Thomas; four are yoked and the rest are sent back to their pastures.
Cite (SBL): Acts Thom. 70 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-70). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-70) · 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 71
71Lipsius–Bonnet, 99–291
᾿Ἡπερχομένου ovv τοῦ τε ἀποστόλου καὶ TOU στρατη«ι Bin λάτου καὶ τοῦ ἡνιόχου &iAxov iv ἡσυχίᾳ oi ὄναγροι ὁμαλῶς, ἵνα μὴ ταράξωσιν τὸν ἀπόστολον τοῦ ϑεοῦ. ἐγγὺς δὲ γεναἐν" m μένων τῆς πύλης τῆς πόλεως παραστρέμψαντες ἔστησαν πρὸ τοὺς ὠποστόλους ἐν πάση χώρᾳ καὶ iv πάσῃ πόλει, καὶ πᾶντες οἱ σοὶ ἄξιοι ἐν σοὶ δοξάζονταιʼ ᾿Ιησοῦ ὁ τύπον λαβὼν καὶ γενόμενος ὡς ἄνϑρωπος καὶ πᾶσιν ἡμῖν φανεὶς ἵνα μὴ ἡμᾶς ἀποχωρίσης τῆς ἰδίας ἀγάπης" σὺ εἰ χύριε ὁ ἑαυτὸν δοὺς ὑπὲρ ἡμῶν καὶ τῷ αἴματί σου ἡμᾶς ἐξαγοράσας καὶ χτησώμένος ἡμᾶς κτῆμα πολυτίμητον" τί δὲ ἔχοιιέν σοι δοῦναι κύριε ἀντικατάλλαγμα τῆς σῆς ψυχῆς ἧς ἔδωχας ὑπὲρ ἡμῶν; ὃ γὰρ ϑέλομεν ἐχεῖνο ἡμῖν δίδως" τοῦτο δέ ἐστιν ἵνα δεηϑʼ ὥιιέν cov καὶ ζήσωμεν.
᾿Hēperchomenou ovv tou te apostolou kai TOU stratē«i Bin latou kai tou hēniochou &iAxov iv hēsychią oi onagroi homalōs, hina mē taraxōsin ton apostolon tou ϑeou. engys de genaen" m menōn tēs pylēs tēs poleōs parastrempsantes estēsan pro tous ōpostolous en pasē chōrą kai iv pasę̄ polei, kai pantes hoi soi axioi en soi doxazontaiʼ ᾿Iēsou ho typon labōn kai genomenos hōs anϑrōpos kai pasin hēmin phaneis hina mē hēmas apochōrisēs tēs idias agapēs" sy ei chyrie ho heauton dous hyper hēmōn kai tǭ aimati sou hēmas exagorasas kai chtēsōmenos hēmas ktēma polytimēton" ti de echoiien soi dounai kyrie antikatallagma tēs sēs psychēs hēs edōchas hyper hēmōn? ho gar ϑelomen echeino hēmin didōs" touto de estin hina deēϑʼ hōiien cov kai zēsōmen.
As the apostle and the captain and the driver went on, the wild asses drew quietly and evenly, so as not to disturb the apostle of God. When they came near the gate of the city, they turned aside and stood before … [72] … the apostles in every land and in every city, and all who are worthy of you are glorified in you. Jesus, who took a form and became as a man and appeared to all of us, so that you might not separate us from your own love: you are the Lord who gave yourself for us and bought us with your blood and gained us as a very precious possession. What can we give you, Lord, in exchange for your life, which you gave for us? For what we wish, that you give us; and this is that we may ask of you and live."
Textual problem in this passage: see the notes.
Rev 5:9 (echo, medium confidence) · Matt 16:26 (echo, medium confidence) · Phil 2:7 (echo, low confidence)
Notes and citation
Summary: The wild asses draw Thomas to the city; the end of the chapter and the start of Thomas's prayer are lost, and the prayer closes with thanks to Christ who bought us with his blood.
- Text is lost in the scan text after "stood before": the end of chapter 71 (the arrival at the captain's house) and the beginning of chapter 72 (the opening of the apostle's prayer). "Bought us with your blood" echoes Rev 5:9 and Acts 20:28; "in exchange for your life" echoes Matt 16:26; "took a form" Phil 2:7.
Topics: Christology, Prayer
Cite (SBL): Acts Thom. 71 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-71). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-71) · 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 73
73Lipsius–Bonnet, 99–291
Ταῦτα δὲ εἰπόντος αὐτοῦ πολλοὶ πανταχόϑεν cuviϑροίζοντο ἰδεῖν τὸν ἀπόστολον τοῦ νέου ϑεοῦ. εἶπεν δὲ πάλιν ὁ ἀπόστολος" Τί ἑστήχαμεν ἀεργεῖς; Ἰησοῦ κύριε, ἡ ὥρα πάρεστιν" tí ἀπαιτεῖ yevécÓ ou; κέλευσον οὖν ἐχπληρωϑῆναι ὃ δὴ γενέσϑαι ὀφείλει. Ἢ δὲ γυνὴ τοῦ στρατηλάτου καὶ ἡ τούτου ϑυγάτηρ ἐβαρήϑησαν σφόδρα ὑπὸ τῶν δαιμόνων οὕτως ὡς νομίζειν τοὺς οἰχείους ὅτι οὐχέτι ὠνίστανται" οὐδ᾽ ὅλως γὰρ συνεχώρησών τινος μεταλαβεῖν αὐτάς, ἀλλὰ κατέβαλον αὐτὰς ἐπὶ ταῖς κλίναις αὐτῶν μηδ᾽ ὅλως τινὼς ἐπιγινωσχούσας ἕως ἐχείνης τῆς ἡμέρας ἐν ἡ ὁ ἀπόστολος ἐκεῖσε ἤλϑεν. εἶπεν δὲ ὁ ἀπόστολος ἑνὶ τῶν ὀνάγρων τῶν ἐν τῷ δεξιῷ μέρει ἐζευγμένον: βίσελϑε ἐντὸς τῆς αὐλῆς" καὶ ἑστὼς ἐχεῖσε χάλεσον τοὺς δαίμονας καὶ εἰπὲ αὐτοῖς" “έγει ὑμῖν Ἰούδας Θωμᾶς ὁ ἀπόστολος καὶ μαϑητὴς ᾿Ιησοῦ Χριστοῦ: Ἔλϑετε ὧδε ἔξω" Or ὑμᾶς γὰρ ἀπεστάλην καὶ εἰς τοὺς διωφέροντα: ὑμῖν κατὰ γένος, ἵνα ὑμᾶς ἀπολέσω | καὶ διώξω εἰς τὸν ὑμέτερον χῦὦρον, B ἕως ὅτε καιρὸς γένηται συντελείας καὶ εἰς τὸ ὑμέτερον βάϑος τοῦ σχότους κατέλϑητε.
Tauta de eipontos autou polloi pantachoϑen cuviϑroizonto idein ton apostolon tou neou ϑeou. eipen de palin ho apostolos" Ti hestēchamen aergeis? Iēsou kyrie, hē hōra parestin" ti apaitei yevecO ou? keleuson oun echplērōϑēnai ho dē genesϑai opheilei. Ē de gynē tou stratēlatou kai hē toutou ϑygatēr ebarēϑēsan sphodra hypo tōn daimonōn houtōs hōs nomizein tous oicheious hoti oucheti ōnistantai" oud᾽ holōs gar synechōrēsōn tinos metalabein autas, alla katebalon autas epi tais klinais autōn mēd᾽ holōs tinōs epiginōschousas heōs echeinēs tēs hēmeras en hē ho apostolos ekeise ēlϑen. eipen de ho apostolos heni tōn onagrōn tōn en tǭ dexiǭ merei ezeugmenon: biselϑe entos tēs aulēs" kai hestōs echeise chaleson tous daimonas kai eipe autois" “egei hymin Ioudas Thōmas ho apostolos kai maϑētēs ᾿Iēsou Christou: Elϑete hōde exō" Or hymas gar apestalēn kai eis tous diōpheronta: hymin kata genos, hina hymas apolesō | kai diōxō eis ton hymeteron chyōron, B heōs hote kairos genētai synteleias kai eis to hymeteron baϑos tou schotous katelϑēte.
When he had said this, many gathered from every side to see the apostle of the new God. The apostle said again, "Why do we stand idle? Lord Jesus, the hour has come; what does it require to be done? Command, then, that what must be done be fulfilled." The captain's wife and his daughter were very much oppressed by the demons, so that their household thought they would not rise again; for the demons did not allow them to take anything at all, but threw them down on their beds, so that they recognized no one at all, until that day on which the apostle came there. The apostle said to one of the wild asses yoked on the right side, "Go into the courtyard, and standing there call the demons and say to them, 'Judas Thomas, the apostle and disciple of Jesus Christ, says to you: Come out here; for I have been sent against you and against those of your kind, to destroy you and drive you to your own place, until the time of the consummation comes and you go down into your depth of darkness.'"
Notes and citation
Summary: Thomas sends one of the wild asses into the captain's courtyard to summon the demons that torment the women.
Cite (SBL): Acts Thom. 73 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-73). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-73) · 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 74
74Lipsius–Bonnet, 99–291
Εἰσήει δὲ ὁ ὄναγρος ἐκεῖνος πολλοῦ ὄχλου συνόντος zu w αὐτῷ καὶ ἔλεγεν: Ὑμῖν λέγω τοῖς ἐχϑροῖς τοῦ Ἰησοῦ τοῦ χαλουμένου Χριστοῦ" ὑμῖν λέγω τοῖς τοὺς ὀφ ϑαλμοὺς xauμύουσιν τοῦ μὴ ὁρᾶν τὸ φῶς" οὐ γὰρ δύναται ἡ κακίστη φύσις μεταβληϑῆναι εἰς τὸ ἀγαϑόν" ὑμῖν λέγω τοῖς τέχνοις τῆς γεέννης καὶ τῆς ἀπωλείας, ἐκείνου τοῦ ἀπαύστου εἰς τὸ lO χακὸν ἕως τοῦ νῦν, ὃς ὠεὶ ὠνωκαινίζει αὐτοῦ τὼ ἐνεργήματα καὶ τὰ πρέποντα τῇ ἑαυτοῦ οὐσίᾳ᾽ ὑμῖν λέγω τοῖς ἀναιδεστώτοις, τοῖς δι᾿ ἑαυτῶν ὠπολλυμένοις" τί δὲ εἴπω περὶ τῆς ὑμῶν ἀπωλείας τε καὶ τέλους, τί δὲ καὶ ὑφηγήσωιμαι, οὐκ οἶδα, ὧν πολλὰ γάρ ἐστιν καὶ πρὸς τὴν ἀχρόασιν ἀναρίϑμητα ὑπώρ-
Eisēei de ho onagros ekeinos pollou ochlou synontos zu w autǭ kai elegen: Hymin legō tois echϑrois tou Iēsou tou chaloumenou Christou" hymin legō tois tous oph ϑalmous xaumyousin tou mē horan to phōs" ou gar dynatai hē kakistē physis metablēϑēnai eis to agaϑon" hymin legō tois technois tēs geennēs kai tēs apōleias, ekeinou tou apaustou eis to lO chakon heōs tou nyn, hos ōei ōnōkainizei autou tō energēmata kai ta preponta tę̄ heautou ousią᾽ hymin legō tois anaidestōtois, tois di᾿ heautōn ōpollymenois" ti de eipō peri tēs hymōn apōleias te kai telous, ti de kai hyphēgēsōimai, ouk oida, hōn polla gar estin kai pros tēn achroasin anariϑmēta hypōr-
That wild ass went in, a great crowd being with him, and said: "I say to you, enemies of Jesus who is called Christ; I say to you who shut your eyes so as not to see the light — for the most evil nature cannot be changed into good; I say to you, children of Gehenna and of destruction, of him who has never ceased from evil until now, who always renews his workings and what befits his own essence; I say to you, most shameless ones, who perish by your own doing: what shall I say about your destruction and end, and what shall I relate? I do not know; for they are many and too numerous to be heard.
Notes and citation
Summary: The wild ass addresses the demons as children of Gehenna whose evil nature cannot change.
Cite (SBL): Acts Thom. 74 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-74). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-74) · 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 75
75Lipsius–Bonnet, 99–291
doni yovtu. μείζονα δέ εἰσιν αἱ ὑμέτεραι πράξεις ἀπὸ τῆς χολάσεως τῆς ὑμῖν τετηρημένης. col δὲ λέγω τῷ δαίμονι καὶ τῷ; σῷ υἱῷ τῷ συνεπομένῳ Gor νυνὶ γὰρ ἐφ᾽ ὑμᾶς ὠπέσταλμαι" ym" τίνος δὲ ἕνεχα πολλοὺς λύγους ποιοῦμαι τῆς ὑμῶν quota g. V TE καὶ ῥίζης, ἣν ὑμεῖς αὐτοὶ οἴδατε καὶ ἀναιδεύεσϑε, λέγει ia εἶτ᾽ δὲ ὑμῖν Ἰούδας Θωμᾶς ὁ ἀπόστολος Χριστοῦ τοῦ ᾿Ιησοῦ, ὃς yif διὰ πολλῆς ἀγώπης καὶ διαϑέσεως ἐνϑιώδε ἀπεστάλη" CEmi παντὸς τοῦ ἐνθάδε ἑστῶτος ὄχλου ἐξελϑόντες εἴπατέ μοι ποίου Vua τὸ γένους ἐστέ. sit), oi
doni yovtu. meizona de eisin hai hymeterai praxeis apo tēs cholaseōs tēs hymin tetērēmenēs. col de legō tǭ daimoni kai tǭ? sǭ huiǭ tǭ synepomenǭ Gor nyni gar eph᾽ hymas ōpestalmai" ym" tinos de henecha pollous lygous poioumai tēs hymōn quota g. V TE kai rhizēs, hēn hymeis autoi oidate kai anaideuesϑe, legei ia eit᾽ de hymin Ioudas Thōmas ho apostolos Christou tou ᾿Iēsou, hos yif dia pollēs agōpēs kai diaϑeseōs enϑiōde apestalē" CEmi pantos tou enthade hestōtos ochlou exelϑontes eipate moi poiou Vua to genous este. sit), oi
But your deeds are greater than the punishment reserved for you. And to you I speak, demon, and to your son who follows with you, for now I have been sent against you. But why do I make many words about your nature and root, which you yourselves know and are not ashamed of? Judas Thomas, the apostle of Christ Jesus, who was sent here in great love and good will, says to you: Come out before all this crowd standing here, and tell me of what race you are."
Notes and citation
Summary: The wild ass orders the demon and its son to come out before the crowd and declare their race.
- The scan's division falls in the middle of the wild ass's speech; the point where chapter 75 begins is uncertain.
Cite (SBL): Acts Thom. 75 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-75). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-75) · 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 76
76Lipsius–Bonnet, 99–291
Καὶ εὐϑέως ἐξῆλθεν ἡ γυνὴ σὺν τῇ ϑυγατρὶ αὐτῆς, "nri; μὲ νενεχρωμέναι καὶ ἠτιμασμέναι" ϑεασώμενος δὲ αὐτὼς ὁ ἀπό- iuri) στολος ἐλυπήϑη, μάλιστα διὰ τὴν παῖδα, καὶ λέγει τοῖς δαιί- TUM μοσιν" Μὴ γένοιτο ἱλασμὸν γενέσϑιαι καὶ φειδὼ εἰς bud; mar οὐδὲ γὰρ TO φείδεσϑαι ἢ τὸ ἐλεεῖν ἐπίστασϑε" πλὴν εἰς τὸ it ἐν ὄνομα τοῦ Ιησοῦ ἀπόστητε ἀπ᾽ αὐτῶν καὶ ἐκ πλευρᾶς στῆτε. " tiu: Ταῦτα εἰπόντος τοῦ ἀποστόλου πεσοῦσαι αἱ γυναῖχες ἀπενξ10 χρώϑησαν" οὔτε γὰρ πνεῦμα εἶχον ovre φωνὴν ἐδίδουν" ὁ δὲ ἜΡΙΣ oL v δαίμων ἀποχριϑεὶς φωνῇ μεγάλῃ εἶπεν" Πάλιν ἥκεις vod: Feels ὁ τὴν φύσιν ἡμῶν διαγελῶν καὶ τὴν γενεών; ἥκεις mh ὁ tid τὴν τέχνην ἡμῶν ἀπαλείφων; καὶ ὡς νομίζω οὐ συγχωρεῖς ἘΣ il à ἡμῖν ὅλως ἐπὶ τῆς γῆς εἶναι: τοῦτο δὲ νῦν iv τῷ καιρῷ Be ἐν τούτῳ ποιῆσαι οὐ δύνασαι. Ἐστοχάσατο δὲ ὁ ἀπόστολος ὅτι ἜΝ ἃ ὁ δαίμων οὗτος ἐκεῖνός ἐστιν ὁ ἀπελαϑεὶς ἀπ᾽ ἐκείνης τῆς Ἢ eel τὸ ϑέλημα τοῦ πέμψαντός σε, κατὰ κεφαλῆς δίδωσίν σοι τὴν τιμωρίαν, οὕτως κἀγώ, ἐὼν μὴ ποιήσω | τὸ ϑέλημα rov ἀποστείλαντός με πρὸ καιροῦ καὶ τῆς προδϑεσμίας, εἰς τὴν ἐμαυτοῖ φύσιν ἀποστέλλομαι" καὶ ὥσπερ σοὶ βοηϑεῖ ὁ Χριστός cov ἐν οἷς διαπράττῃ, οὕτως καὶ ἐμοὶ βοηϑεῖ ὃ πατήρ μου ἐν oig διαπράττομαι" καὶ ὥσπερ σοὶ χατασχευάζει σχεύη τοὺς ἀξίους τῆς σῆς οἰκήσεως, οὕτως καὶ ἐμοὶ ἐπιζητεῖ σχεύη δι᾿ ὧν τὼς αὐτοῦ πράξεις τελίσχω" καὶ ὥσπερ τρέφει καὶ οἰκονομεῖ τοὺς ὑπηχύους, οὕτως χὠμοὶ χολάσεις καὶ βασώνους σὺν τοῖς ὀκητηρίοις μοι γενομένοις παρασκευάζει" καὶ ὥσπερ σοὶ τὴν ὠντι- μισϑίαν τῆς σῆς ἐνεργείας δίδωσιν τὴν αἰώνιον ζωην, οὕτως χαμοὶ παρέχει τὰς ἀμοιβὼς τῶν ἔργων μου τὴν αἰωνίαν ἀπώλειαν" καὶ ὥσπερ σὺ τῇ εὐχῆ σου καὶ τοῖς ἀγαϑοῖς ἔργοις ἐπανωπαύῃ ἐν ταῖς πνευματικαῖς σου δοξολογίαις, οὕτως κἀγὼ ἐπαναπαύομαι φόνοις τε καὶ μοιχείαις καὶ ϑυσίαις ταῖς διὰ οἴνου γινομέναις ἐν τοῖς βωμοῖς" καὶ ὥσπερ σὺ ἐπιστρέφεις τοὺς ἀνθρώπους εἰς ζωὴν αἰώνιον, οὕτως κἀγὼ ἀποστρέφω τοὺς ὑπαχούοντώς μοι εἰς ἀπώλειαν καὶ κόλασιν αἰωνίαν" καὶ σὺ τοὺς ἰδίους δέχη κἀγὼ τοὺς ἐμούς. Tl Τοιαῦτα καὶ ἕτερα πλείονα εἰπόντος τοῦ δαίμονος ὁ ἀπόστολος εἶπεν. Κελεύει σοι ᾿Ιησοῦς καὶ τῷ σῷ παιδὶ c ἐμοῦ ἵνα μηκέτι εἰσέλϑης εἰς χατοίχησεν avÓ onov: ἀλλ ἐξὲλϑετε καὶ ἀπέλϑετε καὶ οἰκήσατε ἔξω παντελῶς τῆς οἰχήσεως τῶν ἀνθρώπων. Οἱ δὲ δαίμονες εἶπον αὐτῷ" ἀπηνῶς προσέταξας ἡμῖν" τέ δὲ καὶ πρὸς τούτους πράξεις τοὺς νῦν ἀποκεχρυμμένους ὠπὸ σοῦ; οἱ γὰρ κατασκευάσαντες τὰ πάντα ξόανα ἐν αὐτοῖς χαίρουσιν μᾶλλον σοῦ" ovg οἱ πολλοὶ πολλοὺς προῦκυνοῦσιν καὶ τὰ ϑελήματα αὐτῶν διαπράττονται, ϑύοντες αὐτοῖς καὶ τὰς τροφὰς προσάγοντες ἐν σπονδαῖς καὶ διὰ oivov καὶ ὕδατος προσφέροντες καὶ ἀναϑήμασιν. Καὶ ὁ ἀπόστολος εἶπεν: Καὶ αὐτοὶ νῦν χαταργηϑήσονται σὺν ταῖς πράξεσιν αὐτῶν. Καὶ αἰφνιδίως ἄφαντοι γεγόνασιν οἱ δαϊίμονες᾽ αἱ δὲ γυναῖκες ὡς εἰς τύπον νεχρῶν ἐρριμμέναι ἔχειντο ἐπὶ γῆς, μὴ ἔχουσαι φωνήν.
Kai euϑeōs exēlthen hē gynē syn tę̄ ϑygatri autēs, "nri? me nenechrōmenai kai ētimasmenai" ϑeasōmenos de autōs ho apo- iuri) stolos elypēϑē, malista dia tēn paida, kai legei tois daii- TUM mosin" Mē genoito hilasmon genesϑiai kai pheidō eis bud? mar oude gar TO pheidesϑai ē to eleein epistasϑe" plēn eis to it en onoma tou Iēsou apostēte ap᾽ autōn kai ek pleuras stēte. " tiu: Tauta eipontos tou apostolou pesousai hai gynaiches apenx10 chrōϑēsan" oute gar pneuma eichon ovre phōnēn edidoun" ho de ERIS oL v daimōn apochriϑeis phōnę̄ megalę̄ eipen" Palin hēkeis vod: Feels ho tēn physin hēmōn diagelōn kai tēn geneōn? hēkeis mh ho tid tēn technēn hēmōn apaleiphōn? kai hōs nomizō ou synchōreis ES il a hēmin holōs epi tēs gēs einai: touto de nyn iv tǭ kairǭ Be en toutǭ poiēsai ou dynasai. Estochasato de ho apostolos hoti EN ha ho daimōn houtos ekeinos estin ho apelaϑeis ap᾽ ekeinēs tēs Ē eel to ϑelēma tou pempsantos se, kata kephalēs didōsin soi tēn timōrian, houtōs kagō, eōn mē poiēsō | to ϑelēma rov aposteilantos me pro kairou kai tēs prodϑesmias, eis tēn emautoi physin apostellomai" kai hōsper soi boēϑei ho Christos cov en hois diaprattę̄, houtōs kai emoi boēϑei ho patēr mou en oig diaprattomai" kai hōsper soi chatascheuazei scheuē tous axious tēs sēs oikēseōs, houtōs kai emoi epizētei scheuē di᾿ hōn tōs autou praxeis telischō" kai hōsper trephei kai oikonomei tous hypēchyous, houtōs chōmoi cholaseis kai basōnous syn tois okētēriois moi genomenois paraskeuazei" kai hōsper soi tēn ōnti- misϑian tēs sēs energeias didōsin tēn aiōnion zōēn, houtōs chamoi parechei tas amoibōs tōn ergōn mou tēn aiōnian apōleian" kai hōsper sy tę̄ euchē sou kai tois agaϑois ergois epanōpauę̄ en tais pneumatikais sou doxologiais, houtōs kagō epanapauomai phonois te kai moicheiais kai ϑysiais tais dia oinou ginomenais en tois bōmois" kai hōsper sy epistrepheis tous anthrōpous eis zōēn aiōnion, houtōs kagō apostrephō tous hypachouontōs moi eis apōleian kai kolasin aiōnian" kai sy tous idious dechē kagō tous emous. Tl Toiauta kai hetera pleiona eipontos tou daimonos ho apostolos eipen. Keleuei soi ᾿Iēsous kai tǭ sǭ paidi c emou hina mēketi eiselϑēs eis chatoichēsen avO onov: all exelϑete kai apelϑete kai oikēsate exō pantelōs tēs oichēseōs tōn anthrōpōn. Hoi de daimones eipon autǭ" apēnōs prosetaxas hēmin" te de kai pros toutous praxeis tous nyn apokechrymmenous ōpo sou? hoi gar kataskeuasantes ta panta xoana en autois chairousin mallon sou" ovg hoi polloi pollous proukynousin kai ta ϑelēmata autōn diaprattontai, ϑyontes autois kai tas trophas prosagontes en spondais kai dia oivov kai hydatos prospherontes kai anaϑēmasin. Kai ho apostolos eipen: Kai autoi nyn chatargēϑēsontai syn tais praxesin autōn. Kai aiphnidiōs aphantoi gegonasin hoi daïimones᾽ hai de gynaikes hōs eis typon nechrōn errimmenai echeinto epi gēs, mē echousai phōnēn.
At once the woman came out with her daughter, like dead women and disfigured. When the apostle saw them, he was grieved, especially for the girl, and he said to the demons, "Far be it that there should be pardon and sparing for you; for you do not know how to spare or to pity. But in the name of Jesus depart from them and stand aside." When the apostle had said this, the women fell down and became as dead; for they had no breath and gave no sound. But the demon answered with a loud voice, "Have you come again, you who mock our nature and race? Have you come, who wipe out our craft? And, as I think, you do not let us be on the earth at all; but this you cannot do now, at this time." The apostle conjectured that this demon was the one driven out from that … [77] … the will of him who sent you, he gives you punishment on your head; so I too, if I do not do the will of him who sent me, am sent back to my own nature before the time and the appointed day. And as your Christ helps you in what you do, so my father helps me in what I do. And as he prepares for you vessels worthy of your dwelling, so he seeks for me vessels through which I accomplish his deeds. And as he nourishes and provides for those subject to him, so he prepares for me punishments and torments, together with those who have become my dwellings. And as he gives you eternal life as recompense for your work, so he gives me eternal destruction as the reward of my works. And as you are refreshed by your prayer and good works and your spiritual doxologies, so I am refreshed by murders and adulteries and sacrifices made with wine on the altars. And as you turn men to eternal life, so I turn those who obey me to destruction and eternal punishment. You receive your own, and I mine." When the demon had said these and many other things, the apostle said, "Jesus commands you and your son through me never again to enter a human dwelling, but come out and go away and live entirely outside the habitation of men." The demons said to him, "You have given us a harsh command. But what will you do about those who are now hidden from you? For those who made all the idols rejoice in them more than in you, and the many worship them and do their wills, sacrificing to them and bringing them food in libations, and making offerings with wine and water and with votive gifts." And the apostle said, "They too will now be abolished, together with their deeds." And suddenly the demons vanished; and the women lay thrown on the ground like the dead, without voice.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The demon, recognized by Thomas, compares its father's service to Christ's, is commanded to leave human dwellings, and vanishes, leaving the women as if dead.
- Text is lost in the scan text after "driven out from that" (probably the woman of the Fifth Act; the end of chapter 76 and the beginning of the demon's speech in chapter 77). The demon's speech is translated as written.
Cite (SBL): Acts Thom. 76 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-76). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-76) · 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 78
78Lipsius–Bonnet, 99–291
Καὶ οἱ ὄναγροι πρὸς ἀλλήλους ἔστησαν καὶ οὐχ ἀφίσταντο ἀπ᾽ ἀλλήλων, ἀλλ ἐκεῖνος ᾧ ὁ λόγος ἐδόϑη ἐν δυνάμει τοῦ χυρίου, πάντων σιγώντων καὶ ὠφορώντων τί ἄρα διαπράξονται, εἶπεν τῷ ἀποστόλῳ ὁ ὄναγρος" Ti ἕστηκας ἀεργὴς ἀπόστολε Χριστοῦ τοῦ | ὑψέστου, ἀφορῶντος ἵνα αὐτὸν αἰτήσης τὰ κάλλιστα μαϑήματα; τί οὖν βραδύνεις; ὁ γὰρ σὸς διδάσχαλος βυύλεται τὰ μεγαλεῖα αὐτοῦ διὰ τῶν σῶν χειρῶν δεῖξαι" τί στήχεις ὁ κῆρυξ τοῦ ἀποχρύφου; ὁ γὼρ σὸς βούλεται διὰ σοῦ τὰ ἀπόρρητα ἐκφᾶναι διατηρῶν αὐτὰ τοῖς ἀξίοις αὐτοῦ ταῦτα ἀκούειν. τί ἡσυχάζεις ὁ τὼ μεγαλεῖα διαπραττόμενος εἰς ὄνομα τοῦ χυρίου; O γὰρ σὸς δεσπότης προτρέπεταί σὲ ϑάρσος σοι ἐγγεννῶν. μὴ τοίνυν φοβοῦ" οὐ γὰρ ἀφήσει ψυχὴν τὴν προσήχουσών σοι κατὰ γένος. ἄρξαι οὖν τοῦ ἐπικαλεῖσθαι αὐτὸν καὶ αὐτός σου ἑτοίμως ἀκούση. τί ἔστηχας ϑαυμάζων πάσας αὐτοῦ τὰς πράξεις καὶ τὰς ἐνεργείας; μιχρὰ γώρ ἐστιν ταῦτα ἃ δι αὐτῶν ἔδειξεν. τὶ δὲ καὶ ὑφηγήση περὶ τῶν μεγάλων αὐτοῦ δωρημάτων; οὐ γὰρ ἐξαρχέσεις ἐξειπεῖν. τί δὲ καὶ ϑαυμάζεις περὶ τῶν σωματικῶν oi w αὐτοῦ ἰώσεων ἅτινα ἐνεργεῖται; καὶ μάλιστα ἐπιστάώμενος ἐχείνην αὐτοῦ τὴν ἴασιν τὴν βεβαίαν καὶ παραμονὴν τῇ ἰδίᾳ φύσει προφέρει. τί δὲ καὶ ἀποβλέπεις εἰς ταύτην τὴν πρόσχάιρον ζωὴν καὶ περὶ τῆς αἰωνίας οὐδὲν ἐνθιυμεῖσαι;
Kai hoi onagroi pros allēlous estēsan kai ouch aphistanto ap᾽ allēlōn, all ekeinos hǭ ho logos edoϑē en dynamei tou chyriou, pantōn sigōntōn kai ōphorōntōn ti ara diapraxontai, eipen tǭ apostolǭ ho onagros" Ti hestēkas aergēs apostole Christou tou | hypsestou, aphorōntos hina auton aitēsēs ta kallista maϑēmata? ti oun bradyneis? ho gar sos didaschalos byyletai ta megaleia autou dia tōn sōn cheirōn deixai" ti stēcheis ho kēryx tou apochryphou? ho gōr sos bouletai dia sou ta aporrēta ekphanai diatērōn auta tois axiois autou tauta akouein. ti hēsychazeis ho tō megaleia diaprattomenos eis onoma tou chyriou? O gar sos despotēs protrepetai se ϑarsos soi engennōn. mē toinyn phobou" ou gar aphēsei psychēn tēn prosēchousōn soi kata genos. arxai oun tou epikaleisthai auton kai autos sou hetoimōs akousē. ti estēchas ϑaumazōn pasas autou tas praxeis kai tas energeias? michra gōr estin tauta ha di autōn edeixen. ti de kai hyphēgēsē peri tōn megalōn autou dōrēmatōn? ou gar exarcheseis exeipein. ti de kai ϑaumazeis peri tōn sōmatikōn oi w autou iōseōn hatina energeitai? kai malista epistaōmenos echeinēn autou tēn iasin tēn bebaian kai paramonēn tę̄ idią physei propherei. ti de kai apoblepeis eis tautēn tēn proschairon zōēn kai peri tēs aiōnias ouden enthiymeisai?
The wild asses stood together and did not leave one another; but the one to whom speech had been given by the power of the Lord, while all were silent and watching to see what they would do, said to the apostle: "Why do you stand idle, apostle of Christ the Most High, who is waiting for you to ask him for the best teachings? Why, then, do you delay? For your teacher wants to show his mighty works through your hands. Why do you stand, herald of the hidden one? For your master wants to declare through you things not to be spoken, keeping them for those worthy of him to hear. Why are you quiet, you who do mighty works in the name of the Lord? For your master urges you on, putting courage into you. Do not be afraid, then; for he will not abandon a soul that is akin to you by race. Begin, then, to call upon him, and he will readily hear you. Why do you stand marveling at all his deeds and workings? For these things that he has shown through them are small. And what will you relate of his great gifts? For you will not be able to tell them. And why do you marvel at his bodily cures that are wrought, especially as you know that sure and lasting cure of his which he brings to his own nature? And why do you look to this temporary life and give no thought to the eternal?
Textual problem in this passage: see the notes.
Notes and citation
Summary: The wild ass urges Thomas not to stand idle but to call on Christ, whose lasting cure of souls surpasses bodily healings.
- A piece of Bonnet's apparatus (variants of "the apostle said") printed in the scan text is removed.
Notes on the original text
- Digital text corrected (apparatus leaked into the text): ! ὃ ἀπ. €. (f)] ε. ὃ ἀπ. αὐτῷ U ε. αὐτῷ ὁ ἀπ. V πρὸς αὐτὸν ὃ ἀπ. c P → .
Cite (SBL): Acts Thom. 78 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-78). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-78) · 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 79
79Lipsius–Bonnet, 99–291
ὑμῖν δὲ roig παρεστῶσιν ὄχλοις καὶ προσδοχῶσιν tug καταβεβλημένας ἐγερϑῆναι λέγω, πιστεύσατε τῷ ἀποστόλῳ Ἰησοῦ Χριστοῦ: πιστεύσατε τῷ διδασχάλῳ τῆς ἀληϑείας" πιστεύσατε τῷ τὴν ἀλήϑειαν ὑμῖν ὑποδειχνύοντι᾽ πιστεύσατε Ljcov: πιστεύσατε ἐπὶ τῷ γεννηϑέντι Χριστῷ ἵνα οἱ γεννὴϑέντες διὰ τῆς αὐτοῦ ζωῆς ζήσωσιν" ὃς καὶ ἀνετράώφη διὰ νηπίου, ἵνα τελειότης διὰ τοῦ ἀνθρώπου αὐτοῦ φανῇ. ἐδίδαξεν τοὺς ἰδίους αὐτοῦ μαϑητάς" τῆς γὰρ ἀληϑείας διδώσκάλος αὐτός ἐστιν καὶ τῶν σοφῶν ὁ σοφιστής" ὃς xul ἐν ναῷ τὸ δῶρον προσήνεγκεν iva δείξῃ πᾶσαν τὴν προσφορὰν ἁγιάζεσϑαι. οὗτος ὁ ἀπόστολος ἐκείνου ἐστίν, ἐνδείχτης τῆς ἀληϑείας. οὗτός ἐστιν ὁ τὸ ϑέλημα διαπραττόμενος ἐκείνου τοῦ ἀποστείλαντος αὐτόν. ἐλεύσονται δὲ ἀπόστολοι ψευδεῖς xui προφῆται τῆς ἀνομίας, ὧν τὸ τέλος ἔσται πρὸς τὰς αὐτῶν πράξεις, κηρύσσοντες μὲν καὶ νομοϑετοῦντες φυγεῖν ἀπὸ τῶν ἀσεβειῶν, αὐτοὶ δὲ πάντοτε ἐν ἁμαρτίαις ἐξεταζόμενοι" ἠμφιεσμένοι μὲν ἐνδίματα προβάτων, ἔσωϑεν δὲ λύκοι ἅρπαγες" οἵτινες uie γυναικὶ οὐκ ἀρκούμενοι πολλὰς γυναῖκας ἐξαφανίζουσιν" οἱ τέκνων λέγοντες καταφρονεῖν πολλοὺς παῖδας ἀπόλλουσιν, ὧν τὴν τιμωρίαν διδόωσιν" oi μὴ àmcoxovusvor τῇ ἑαυτῶν χτήσει ἀλλὰ ϑέλοντες πώντα TG ἀχρειωδὴ αὐτοῖς ἡ E ( ' ΕἸ ἐξυπηρετεῖσϑαι μόνοις, ἐπαγγελλόμενοι ὡς μαϑηταὶ αὐτοῦ. xui iv μὲν τῷ στόματι αὐτῶν ἄλλα φϑέγγονται, τῇ δὲ καρδέᾳ αὐτῶν ἄλλα ἐνθυμοῦνται" τοῖς ἄλλοις μὲν παρακελευόμενοι ὅ ἀσιραλίζεσϑαι ἀπὸ τῶν πονηρῶν, αὐτοὶ δὲ οὐδὲν ἀγαϑὸν διαπράττονται. οἱ σώφρονες νομίζονται εἷναι καὶ τοῖς μὲν ἄλλοις παρακελεύονται ἀπέχεσϑαι πορνείας, κλοπῆς καὶ πλεονεξίας, ταῦτα δὲ πάντα ἐν αὐτοῖς ὠποχρύφως πολιτεύονται, διδώσχοντες τοὺς ἄλλους ταῦτα μὴ διαπράττεσϑύαι. |
hymin de roig parestōsin ochlois kai prosdochōsin tug katabeblēmenas egerϑēnai legō, pisteusate tǭ apostolǭ Iēsou Christou: pisteusate tǭ didaschalǭ tēs alēϑeias" pisteusate tǭ tēn alēϑeian hymin hypodeichnyonti᾽ pisteusate Ljcov: pisteusate epi tǭ gennēϑenti Christǭ hina hoi gennēϑentes dia tēs autou zōēs zēsōsin" hos kai anetraōphē dia nēpiou, hina teleiotēs dia tou anthrōpou autou phanę̄. edidaxen tous idious autou maϑētas" tēs gar alēϑeias didōskalos autos estin kai tōn sophōn ho sophistēs" hos xul en naǭ to dōron prosēnenken iva deixę̄ pasan tēn prosphoran hagiazesϑai. houtos ho apostolos ekeinou estin, endeichtēs tēs alēϑeias. houtos estin ho to ϑelēma diaprattomenos ekeinou tou aposteilantos auton. eleusontai de apostoloi pseudeis xui prophētai tēs anomias, hōn to telos estai pros tas autōn praxeis, kēryssontes men kai nomoϑetountes phygein apo tōn asebeiōn, autoi de pantote en hamartiais exetazomenoi" ēmphiesmenoi men endimata probatōn, esōϑen de lykoi harpages" hoitines uie gynaiki ouk arkoumenoi pollas gynaikas exaphanizousin" hoi teknōn legontes kataphronein pollous paidas apollousin, hōn tēn timōrian didoōsin" oi mē amcoxovusvor tę̄ heautōn chtēsei alla ϑelontes pōnta TG achreiōdē autois hē E ( ' EI exypēreteisϑai monois, epangellomenoi hōs maϑētai autou. xui iv men tǭ stomati autōn alla phϑengontai, tę̄ de kardeą autōn alla enthymountai" tois allois men parakeleuomenoi ho asiralizesϑai apo tōn ponērōn, autoi de ouden agaϑon diaprattontai. hoi sōphrones nomizontai heinai kai tois men allois parakeleuontai apechesϑai porneias, klopēs kai pleonexias, tauta de panta en autois ōpochryphōs politeuontai, didōschontes tous allous tauta mē diaprattesϑyai. |
And to you, the crowds standing by and waiting for the women who have been thrown down to be raised, I say: believe the apostle of Jesus Christ; believe the teacher of truth; believe him who shows you the truth; believe Jesus; believe in Christ who was born, that those who are born may live through his life; who also was brought up through infancy, that perfection might appear through his humanity. He taught his own disciples; for he is the teacher of truth and the instructor of the wise; who also offered the gift in the temple, to show that every offering is sanctified. This man is his apostle, the revealer of the truth; this is he who does the will of him who sent him. But false apostles will come, and prophets of lawlessness, whose end will be according to their deeds: preaching and laying down laws to flee from impieties, while they themselves are always found in sins; clothed in sheep's clothing, but inwardly ravening wolves; who, not content with one wife, ruin many women; who, saying they despise children, destroy many children, for whom they will pay the penalty; who are not content with their own possessions but want everything, even what is useless to them, to serve them alone, while professing to be his disciples. With their mouth they utter one thing, and in their heart they think another; they urge others to guard themselves against evil things, while they themselves do no good. They are thought to be temperate, and they urge others to abstain from sexual immorality, theft, and covetousness, yet all these things they practice secretly among themselves, while teaching others not to do them."
Matt 7:15 (quotation, high confidence) · 2 Cor 11:13 (echo, medium confidence) · Matt 24:11 (echo, medium confidence)
Notes and citation
Summary: The wild ass calls the crowd to believe Christ and his apostle, and warns against false apostles who preach continence and honesty while secretly living in vice.
- "Inwardly ravening wolves" quotes Matt 7:15; false apostles echo 2 Cor 11:13 and Matt 24:11; saying one thing with the mouth and another in the heart echoes Ps 62:4 and Matt 15:8. The charge that false teachers ruin many women and destroy children is translated as written.
Cite (SBL): Acts Thom. 79 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-79). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-79) · 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 80
80Lipsius–Bonnet, 99–291
Ταῦτα ἐχφάναντος τοῦ ὀνώγρου πάντες εἰς αὐτὸν ἀπέβλεπον" καὶ σιγήσαντος αὐτοῦ εἶπεν ὁ ἀπόστολος" Τίνα ἐνθυμηϑῶὼ περὶ τῆς σῆς εὐπρεπείας Ἰησοῦ, τίνα δὲ καὶ περὶ cov ἐξηγησωμαι οὐχ ἔχω. μᾶλλον δὲ ov δύναμαι" οὐ γῶν χωρῶ ἐξειπεῖν αὐτὰ Χριστὲ ἀναπεπαυμένε καὶ μόνε σοφέ, ὁ τὰ ἐγκάρδια γινώσχων μόνος καὶ ἐπιστώμενος τὰ τοῦ λογισμοῦ" coi δόξα ἐλεῆμον καὶ ἤρεμεʼ coi δόξα ÀOys cogé: δόξα τῇ εὐσπλαγχνέῳ cov τῇ ἐπικυηϑείση ἡμῖν" δόξα τῷ ἐλέει σου τῷ iy ἡμᾶς ἁπλωϑέντιʼ δόξα τῇ μεγαλωσύνῃ cov τῇ δ ἡμᾶς σμιχρυνϑείση" δόξα τῇ ὑψίστῳ cov βασιλείᾳ ἥτις δ ἡμᾶς ἐταπεινώϑη" δόξα Tj ἰσχύι σου 5j διʼ ἡμᾶς ἠλαττὠώϑη" δόξα τῇ ϑεύότητί σου 5j Óv ἡμᾶς εἰς ἀπειχασίαν ἀνϑρώπων dq δόξα τῇ ἀνθϑρωπότητί σου, ἥτις δί ἡμᾶς ἀπέϑανεν, ἵνα ἡμᾶς ζωοποιήσῃ" δόξα τῇ ἀναστάσει σου τῇ ἀπὸ τῶν νεχρῶν᾽ διὰ γὰρ ταύτης ἔγερσις καὶ ἀνάπαυσις ταῖς ψυχαῖς ἡμῶν γίνεται" δόξα καὶ εὐφημία τῇ ἀνόδῳ cov τὴ ἐπὶ τοὺς οὐρανούς" δὲ αὐτῆς γὰρ ἡμῖν ὑπέδειξας τὴν ἄνοδον τοῦ ὕψους ἐπαγγειλάμενος ἡμῖν ἐκ δεξιῶν σου χαϑεσϑῆναι καὶ συγκρῖναι τὸς δώδεκα φυλὰς τοῦ Ἰσραήλ. σὺ εἰ ὁ ἐπου10 ρώνιος λόγος τοῦ πατρός" σὺ εἰ τὰ ἀπόκρυφον φῶς τοῦ lo γισμοῦ, ὁ τὴν ὁδὸν ὑποδεικνύων τῆς ἀληϑείας, διῶκτα τοῦ σχότους καὶ τῆς πλάνης ἐξαλειπτά.
Tauta echphanantos tou onōgrou pantes eis auton apeblepon" kai sigēsantos autou eipen ho apostolos" Tina enthymēϑōō peri tēs sēs euprepeias Iēsou, tina de kai peri cov exēgēsōmai ouch echō. mallon de ov dynamai" ou gōn chōrō exeipein auta Christe anapepaumene kai mone sophe, ho ta enkardia ginōschōn monos kai epistōmenos ta tou logismou" coi doxa eleēmon kai ēremeʼ coi doxa AOys coge: doxa tę̄ eusplanchneǭ cov tę̄ epikyēϑeisē hēmin" doxa tǭ eleei sou tǭ iy hēmas haplōϑentiʼ doxa tę̄ megalōsynę̄ cov tę̄ d hēmas smichrynϑeisē" doxa tę̄ hypsistǭ cov basileią hētis d hēmas etapeinōϑē" doxa Tj ischui sou 5j diʼ hēmas ēlattōōϑē" doxa tę̄ ϑeuotēti sou 5j Ov hēmas eis apeichasian anϑrōpōn dq doxa tę̄ anthϑrōpotēti sou, hētis di hēmas apeϑanen, hina hēmas zōopoiēsę̄" doxa tę̄ anastasei sou tę̄ apo tōn nechrōn᾽ dia gar tautēs egersis kai anapausis tais psychais hēmōn ginetai" doxa kai euphēmia tę̄ anodǭ cov tē epi tous ouranous" de autēs gar hēmin hypedeixas tēn anodon tou hypsous epangeilamenos hēmin ek dexiōn sou chaϑesϑēnai kai synkrinai tos dōdeka phylas tou Israēl. sy ei ho epou10 rōnios logos tou patros" sy ei ta apokryphon phōs tou lo gismou, ho tēn hodon hypodeiknyōn tēs alēϑeias, diōkta tou schotous kai tēs planēs exaleipta.
When the wild ass had declared this, all looked at him; and when he fell silent, the apostle said: "What I should think of your comeliness, Jesus, and what I should relate about you, I do not know; rather, I am not able, for I cannot contain it to tell it, Christ, who are at rest and alone wise, who alone know what is in the heart and understand the thoughts of the mind. Glory to you, merciful and tranquil one; glory to you, wise Word; glory to your compassion that was born for us; glory to your mercy that was spread out over us; glory to your greatness that was made small for us; glory to your most high kingdom that was humbled for us; glory to your strength that was made weak for us; glory to your Godhead that for our sake appeared in the likeness of men; glory to your humanity, which died for us that it might give us life; glory to your resurrection from the dead, for through it rising and rest come to our souls; glory and praise to your ascent into the heavens, for through it you showed us the way up to the height, promising us that we shall sit at your right hand and judge with you the twelve tribes of Israel. You are the heavenly Word of the Father; you are the hidden light of the mind, who show the way of truth, pursuer of darkness and wiper-out of error."
Phil 2:7 (allusion, high confidence) · Matt 19:28 (allusion, high confidence) · John 14:6 (echo, low confidence)
Notes and citation
Summary: Thomas glorifies Christ for his incarnation, death, resurrection, and ascension, calling him the heavenly Word of the Father.
- A Christological doxology. "Appeared in the likeness of men" echoes Phil 2:7; judging the twelve tribes, Matt 19:28; "the way of truth" John 14:6.
Topics: Christology
Cite (SBL): Acts Thom. 80 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-80). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-80) · 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 81
81Lipsius–Bonnet, 99–291
Ταῦτα εἰπὼν ὁ ἀπόστολος ἐπέστη ταῖς γυναιξὶ λέγων" Κύριέ μου καὶ ϑεέ μου, οὐ διαιροῦμαι ὠπὸ σοῦ οὐδὲ ἀπιστῶν ἐπικαλοῦμαί σε, πάντοτε ὄντα ἡμῶν βοηϑὸν καὶ ἐπίχουρον xui ἐπανορϑωτήν" ὁ τὴν ἑαυτοῦ δύναμιν ἐμιπνέων ἡ μῖν καὶ παραϑαρσύνων ἡμᾶς καὶ παρέχων παρρησίαν ἐν ἀγάπῃ τοῖς ἰδίοις σου δούλοις" δέομαί σου, ἰαϑεῖσαι αἱ ψυχαὶ ἀναστήτωσαν καὶ γενέσϑωσων οἷαι ἦσαν πρὸ τοῦ πληγῆναι ὑπὸ τῶν δαιμόνων. Ταῦτα δὲ αὐτοῦ εἰπόντος στραφεῖσαι αἱ γυναῖκες ἐχαϑέσϑθησαν. καὶ παρεχελεύσατο τῷ στρατηλάτῃ ὁ ἀπόστολος ἵνα οἱ τούτου ϑεράώποντες λαβόντες αὐτὰς εἰσαγάγωσιν. αὐτῶν δὲ εἰσελϑόντων εἶπεν τοῖς ὀνάγροις ὃ ὠπόστολος" Lxolovó;curé μοι. Καὶ εἰπόντος αὐτοὶ ἕως ἔξω | τῶν πυλῶν" ἐξελϑόντων δὲ αὐτῶν εἶπεν αὐτοῖς" ᾿Απέλϑετε μετ᾽ εἰρήνης ἐπὶ ὃ τὰς νομὰς ὑμῶν. ᾿πήεσαν οὖν οἱ ὄναγροι προϑύμως" ἑστὼς δὲ ὁ ἀπόστολος προσεῖχεν αὐτοῖς ἵνα ui ὑπὸ τινος ἀδικηϑῶσιν, ἕως ὅτε πόρρω γενόμενοι ἀφανεῖς ἐγένοντο" ὑπέστρεμεν δὲ ὁ ἀπόστολος σὺν τῷ ὄχλῳ εἰς τὴν οἰχίαν τοῦ στρατηλάτου. Περὶ τῆς γυναικὸς Χαρισίου πρᾶξις O'.
Tauta eipōn ho apostolos epestē tais gynaixi legōn" Kyrie mou kai ϑee mou, ou diairoumai ōpo sou oude apistōn epikaloumai se, pantote onta hēmōn boēϑon kai epichouron xui epanorϑōtēn" ho tēn heautou dynamin emipneōn hē min kai paraϑarsynōn hēmas kai parechōn parrēsian en agapę̄ tois idiois sou doulois" deomai sou, iaϑeisai hai psychai anastētōsan kai genesϑōsōn hoiai ēsan pro tou plēgēnai hypo tōn daimonōn. Tauta de autou eipontos strapheisai hai gynaikes echaϑesϑthēsan. kai parecheleusato tǭ stratēlatę̄ ho apostolos hina hoi toutou ϑeraōpontes labontes autas eisagagōsin. autōn de eiselϑontōn eipen tois onagrois ho ōpostolos" Lxolovo?cure moi. Kai eipontos autoi heōs exō | tōn pylōn" exelϑontōn de autōn eipen autois" ᾿Apelϑete met᾽ eirēnēs epi ho tas nomas hymōn. ᾿pēesan oun hoi onagroi proϑymōs" hestōs de ho apostolos proseichen autois hina ui hypo tinos adikēϑōsin, heōs hote porrō genomenoi aphaneis egenonto" hypestremen de ho apostolos syn tǭ ochlǭ eis tēn oichian tou stratēlatou. Peri tēs gynaikos Charisiou praxis O'.
Having said this, the apostle stood over the women, saying, "My Lord and my God, I am not divided from you, nor do I call upon you in unbelief, who are always our helper and succor and restorer; who breathe your own power into us and encourage us and give boldness in love to your own servants: I beseech you, let these souls be healed and rise up and become as they were before they were struck by the demons." When he had said this, the women turned and sat up. The apostle told the captain to have his servants take them and bring them in. When they had gone in, the apostle said to the wild asses, "Follow me." And they followed him as far as outside the gates; and when they had gone out he said to them, "Go away in peace to your pastures." The wild asses went off willingly; and the apostle stood and watched over them, so that they would not be harmed by anyone, until they had gone far off and disappeared. And the apostle returned with the crowd to the captain's house.
Ninth Act: concerning the wife of Charisius.
John 20:28 (echo, medium confidence)
Notes and citation
Summary: Thomas prays and the captain's wife and daughter are restored; he sends the wild asses back to their pastures.
- The title of the Ninth Act stands at the end. "My Lord and my God" echoes John 20:28.
Topics: Prayer
Cite (SBL): Acts Thom. 81 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-81). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-81) · 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 82
82Lipsius–Bonnet, 99–291
Ἔτυχεν δὲ γυναϊκώ τινα, Χαρισίου τοῦ ἔγγιστα τοῦ βασιλέως, ἡ ὄνομα Μιυγδονία, ἐλύϑεῖν imi τὸ ϑεάσασϑαι καὶ ἰδεῖν ὄνομα νέον καὶ ϑεὸν νέον καταγγελλόμενον καὶ νέον ἀπόστολον ἐπιδημήσαντα τῇ αὐτῶν χωρᾳ᾽ ἐφέρετο δὲ ὑπὸ τῶν ἰδίων δούλων: καὶ διὰ τὸν πολὺν ὄχλον καὶ τὴν στενοχωρίαν οὐχ ἠδύναντο αὐτὴν εἰσαγαγεῖν πρὸς αὐτόν. ἔπεμψεν δὲ πρὸς τὸν ἴδιον ἄνδρα ἵνα níuwr αὐτῇ πλείονας τοὺς αὐτῇ ἐξυπηρετουμένους" ἦλϑον δὲ καὶ προσῆλθον αὐτῇ ϑλίβοντες xul δέροντες τοὺς ἀνϑροώπους. ἰδὼν δὲ o ἀπόστολος εἶπεν 2t Bate αὐτοῖς" Τίνος Évextv xatacoroéqtre τοὺς ἐρχομένους ἀκοῦσαι ἢ; Ot. οὐχ τὸν λόγον, oi καὶ προϑυμίαν ἔχουσιν; ὑμεῖς δὲ βούλεσϑε 4t (T az&Q ἐμοὶ μὲν εἶναι, πόρρω τυγχάνοντες" καϑιὼς εἴρηται ἃ drt λει ἐπὶ τοῦ ὄχλου τοῦ ἐρχομένου πρὸς τὸν χύριον, ὅτι Og μοὺς μὲν ἔχοντες οὐ βλέπετε, καὶ ὦτα ἔχοντες οὐχ ἀχούετε. Καὶ ἔλεγεν πρὴς τοὺς ὄχλους: Ὁ ἔχων ὦτα ἀκούειν ἀχουέτω" Καί Δεῦτε πρός μὲ πᾶντες οἱ χοπιῶντες καὶ πεφορτισμένοι, χἀγὼ ἀναπαύσω ὑμᾶς. "gr
Etychen de gynaïkō tina, Charisiou tou engista tou basileōs, hē onoma Miygdonia, elyϑein imi to ϑeasasϑai kai idein onoma neon kai ϑeon neon katangellomenon kai neon apostolon epidēmēsanta tę̄ autōn chōrą᾽ ephereto de hypo tōn idiōn doulōn: kai dia ton polyn ochlon kai tēn stenochōrian ouch ēdynanto autēn eisagagein pros auton. epempsen de pros ton idion andra hina niuwr autę̄ pleionas tous autę̄ exypēretoumenous" ēlϑon de kai prosēlthon autę̄ ϑlibontes xul derontes tous anϑroōpous. idōn de o apostolos eipen 2t Bate autois" Tinos Evextv xatacoroeqtre tous erchomenous akousai ē? Ot. ouch ton logon, oi kai proϑymian echousin? hymeis de boulesϑe 4t (T az&Q emoi men einai, porrō tynchanontes" kaϑiōs eirētai ha drt lei epi tou ochlou tou erchomenou pros ton chyrion, hoti Og mous men echontes ou blepete, kai ōta echontes ouch achouete. Kai elegen prēs tous ochlous: Ho echōn ōta akouein achouetō" Kai Deute pros me pantes hoi chopiōntes kai pephortismenoi, chagō anapausō hymas. "gr
It happened that a woman named Mygdonia, the wife of Charisius, the king's closest kinsman, came to look and see the new name and new God being proclaimed and the new apostle who had come to stay in their country. She was carried by her own slaves; and because of the great crowd and the press they could not bring her in to him. She sent to her husband for him to send her more attendants; and they came and approached, pressing and beating the people. When the apostle saw it, he said to them, "Why do you turn away those who come to hear the word, who are eager for it? You want to be near me while you are far off; as it is said of the crowd that came to the Lord: 'Having eyes you do not see, and having ears you do not hear.'" And he said to the crowds, "He who has ears to hear, let him hear"; and, "Come to me, all who labor and are heavy laden, and I will give you rest."
Mark 8:18 (quotation, high confidence) · Matt 11:15 (quotation, high confidence) · Matt 11:28 (quotation, high confidence)
Notes and citation
Summary: In the Ninth Act, Mygdonia, wife of the king's kinsman Charisius, comes in a litter to hear Thomas; her servants beat the crowd, and Thomas rebukes them.
- The Ninth Act (Mygdonia and Charisius) begins here. Quotations: Mark 8:18; Matt 11:15; Matt 11:28.
Cite (SBL): Acts Thom. 82 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-82). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-82) · 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 83
83Lipsius–Bonnet, 99–291
ἠπιδὼν δὲ πρὸς τοὺς βαστάζοντας αὐτὴν εἶπεν αὐτοῖς" "Wi ῥφειλ) Οὗτος ὁ μακαρισμὸς καὶ ἡ παραίνεσις PTUS ἢ τὶ ὁ ἐκείνοις ἐπαγγελϑεὶς ὑμῖν περὶ ὑμῶν εἴρηται, οἵτινες ln οἱ αὐτοῖς ἐστιν τοῖς ἐπιφορτισ- Vt fy or μένοις νῦν. ὑμεῖς ἔστε οἱ τὰ V τε gg δυσβάστακτα φορτία βαστά- δυσβάστακτα φορτία βαστώ.- ὦ πἰδγχι. Govreg καὶ αὐτῆς κελεύσει, ζειν εἰδότες τῷ πλησίῳ χρίνειν WNrteqy- οἱ παραφερόμενοι" καὶ ἀνθϑθρώ- οὐ παύετε, οὐδὲ συνιεῖτε ὅτι τῷ ἷν οἱ ποις ὑμῖν οὖσιν xui αὐτὸς ὁμοιοπαϑεῖς ὑμῶν 3i gr; εἰσιν ἄνϑρωποι καὶ μιᾶς Exd- τεροι τυγχάνετε φύσεως" καὶ "Dire, v ὠσπερ τοῖς ἀλόγοις ζῴοις ἐπι- ὥσπερ τοῖς ζῴοις σοβαρῶς Mrs n τιϑέασιν ὑμῖν οἴδατε τούτοις φορτώνειν καὶ LIT ἐπαχϑὴ ὠνηλεημόνως παρέχειν ingigy; φόρτους, τοῦτο νομίζοντες οὐ φορτία, οὕτως καὶ πρὺς τοὺς δ iai τὴν ἐξουσίαν x«i ὑμῶν ἔχονTig ὅτι οὐχ ἐστὲ ἀἄνϑρωποι οἷοε καὶ αὐτοί εἰσιν, εἴτε δοῦλοι εἴτε ἐλεύϑεροι" εἰσὶν x&v τε ἐλεύϑεροι, κἄν τε πλούσιοι καὶ πένητες. οὔτε γὰρ τοὺς πλουσίους ἡ χτῆσις ὀφειλήσει τι, οὔτε τοὺς πένητας ἡ πενία ῥύσεται ἀπὸ τῆς δίκης" οὔτε εἰλήφαμεν ἐντολὴν ἣν οὐ δυνάιιεϑα ποιῆσαι" οὔτε φορτία δυσβάσταχτα ἡμῖν ἐπέϑηχεν & ov δυνάμεϑα βαστάσαι" οὔτε οἰκοδομὴν τοι- αὐτὴν ἣν oi ἄνϑρωποι κτίζουσιν" οὔτε λίϑους λατομῆσαι καὶ οἴχους χατασχευώσαι ὡς οἱ τεχνῖται ὑμῶν διὰ τῆς ἰδίως ἐπιστήμης ποιοῦσιν. ταύτην δὲ τὴν ἐντολὴν εἰλήφαμεν παρὼ τοῦ xvgiov ἵνα ὃ οὐκ ἀρέσχει καὶ οὐ τὰ καϑʼ ἑαυτῶν mQó- ^ cow ἡμῖν ὑπὸ ἄλλου γινόμενον TtQov ἐννοῶμεν οἷα καὶ ὅσα τοῦτο ἄλλῳ τινὶ μὴ ποιοῦμεν. εἰσίν, καὶ τῆς ἐκεῖ περὶ τούtov ἐπιμιμνήσχεσϑαι δίχης" ἀλλὰ τὼ τοῦ πέλας χρίνειν μάλα εἰδότες τὼ οἱκεῖα περιστέλλειν εἰώϑαμεν.
ēpidōn de pros tous bastazontas autēn eipen autois" "Wi rhpheil) Houtos ho makarismos kai hē parainesis PTUS ē ti ho ekeinois epangelϑeis hymin peri hymōn eirētai, hoitines ln hoi autois estin tois epiphortis- Vt fy or menois nyn. hymeis este hoi ta V te gg dysbastakta phortia basta- dysbastakta phortia bastō.- ō pidnchi. Govreg kai autēs keleusei, zein eidotes tǭ plēsiǭ chrinein WNrteqy- hoi parapheromenoi" kai anthϑthrō- ou pauete, oude synieite hoti tǭ hin hoi pois hymin ousin xui autos homoiopaϑeis hymōn 3i gr? eisin anϑrōpoi kai mias Exd- teroi tynchanete physeōs" kai "Dire, v ōsper tois alogois zǭois epi- hōsper tois zǭois sobarōs Mrs n tiϑeasin hymin oidate toutois phortōnein kai LIT epachϑē ōnēleēmonōs parechein ingigy? phortous, touto nomizontes ou phortia, houtōs kai prys tous d iai tēn exousian x«i hymōn echonTig hoti ouch este aanϑrōpoi hoioe kai autoi eisin, eite douloi eite eleuϑeroi" eisin x&v te eleuϑeroi, kan te plousioi kai penētes. oute gar tous plousious hē chtēsis opheilēsei ti, oute tous penētas hē penia rhysetai apo tēs dikēs" oute eilēphamen entolēn hēn ou dynaiieϑa poiēsai" oute phortia dysbastachta hēmin epeϑēchen & ov dynameϑa bastasai" oute oikodomēn toi- autēn hēn oi anϑrōpoi ktizousin" oute liϑous latomēsai kai oichous chatascheuōsai hōs hoi technitai hymōn dia tēs idiōs epistēmēs poiousin. tautēn de tēn entolēn eilēphamen parō tou xvgiov hina ho ouk areschei kai ou ta kaϑʼ heautōn mQo- ^ cow hēmin hypo allou ginomenon TtQov ennoōmen hoia kai hosa touto allǭ tini mē poioumen. eisin, kai tēs ekei peri toutov epimimnēschesϑai dichēs" alla tō tou pelas chrinein mala eidotes tō hoikeia peristellein eiōϑamen.
Looking at those who were carrying her, he said to them: "This blessing and exhortation, which was promised to those, is spoken to you, about you, who are now heavily burdened. You are the ones who carry burdens hard to bear and are driven about at her command; and although you are men, those who have authority over you lay burdens on you as on irrational animals, thinking that you are not men as they are themselves. But all are men, whether slaves or free, whether rich or poor. For possessions will profit the rich nothing, and poverty will not rescue the poor from judgment. We have not received a commandment which we cannot do; nor has he laid on us burdens hard to bear which we cannot carry; nor such building as men build, nor to quarry stones and construct houses as your craftsmen do by their own skill. But this commandment we have received from the Lord: that what does not please us when it is done to us by another, we should not do to anyone else."
Matt 23:4 (echo, medium confidence) · 1 John 5:3 (echo, low confidence) · Matt 7:12 (echo, medium confidence)
Notes and citation
Summary: Thomas tells Mygdonia's bearers that the Lord's invitation is for them, that slaves and free alike are human, and that his command is not to do to others what we would not have done to ourselves.
- In chapters 83–86 the scan text runs two of Bonnet's columns together line by line (his text and a second form of the text, printed side by side), so that phrases of the second form (for example, "knowing how to judge your neighbor … you do not stop, nor understand that they are men of like passions with you and of one nature") are interleaved with the main text. The translation follows the main text as far as it can be separated, by sense. Echoes: Matt 23:4 (burdens hard to bear); 1 John 5:3; the negative Golden Rule (Tob 4:15; compare Matt 7:12).
Extrabiblical texts: Tob 4:15 (Tobit [in RC, EO, ETH canons]; echo)
Topics: Ethics
Cite (SBL): Acts Thom. 83 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-83). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-83) · 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 84
84Lipsius–Bonnet, 99–291
ἀπέχεσϑε οὖν πρῶτον τούτων οὖν πάντων ἀπέτῆς μοιχείας" πάντων γὰρ τῶν χεσϑαι παρακαλῶ, οἷον πορ- καχῶν αὕτη ἐστὶν ἀφορμή" ὁμοφύλους ὡς Épeutv ἀνϑραπους ποιεῖν, κἄν τε δοῦλοι τῷδε | τῷ βέῳ νείαν, μοιχείαν, ἀκαϑαρσίαν, πλεονεξίαν, φιλαργυρίαν, καὶ πᾶν ὃ τι καὶ παραβλάπτειν τὴν ψυχὴν ὑμῶν οἴδατε. καὶ γέίνεσϑε ἀγαϑοὶ, olxtipμονες, ἐλεήμονες, ἀμνησίχακοι, φιλόπτωχοι, δίχαιοι, εἰρηνιχοί, μετὰ πάσης τῆς πρᾳύτητος ἐν τῷδε ζῶντες τῷ βίῳ. διὰ χειρὸς ὀρέγοντι τοῖς πένησιν καὶ πληροῦντε τὸ ἐνδεὲς τῶν λειπομένων, κομίζουσα καὶ μεταδιδοῦσα τοῖς δεομένοις" μάλιστα τοῖς ἐν ἁγιωσύνη πολιτευομένοις" αὑτὴ γὰρ ἐπίλεχτὸς ἐστιν πωαρὼ τῷ ϑεῷ xui εἰσάγουσα εἰς τὴν αἱἰώviov ζωὴν" αὕτη γὰρ μητρόπολίς ἐστιν παρὰ τῷ ϑεῷ τῶν ἀγαϑῶν ἁπάντων" οἱ γὰρ μὴ ἀγωνιζόμενος ἐν τῷ σταδίῳ τοῦ Χριστοῦ οὐ μὴ τύχωσιν τῆς ἁγιωσύνης. ἡ δὲ ἁγιωσύνη ὥφϑη ix rov ϑεοῦ, καταργοῦσα τὴν πορνείαν, καταστρέφουσα τὸν ἐχϑοόν, εὐαρεστοῦσα τῷ ϑεῷ. ἀϑλητὴς γὰρ ἀήττητός ἔστιν, ἔχουσα ἀξίωμα τοῦ ϑεοῦ, παρὰ πολλῶν δοξαζομένη. πρεσβευτής ἐστιν εἰρήνης, καταγγέλλουσα εἰρήνην. εἴ τις κτήσεται αὐτήν, ἀφρόντιστος μένει, τῷ κυρίῳ εὐαρεστῶν, προσδεχόμενος τὸν χαιρὸν ἀπολυτριίσεως. οὐδὲν γὰρ παράτοπον διαπράττεται, παρέχουσα ζωὴν καὶ ἀνάπαυσιν καὶ χαρὰν πᾶσιν τοῖς αὐτὴν xtOuéroig.
apechesϑe oun prōton toutōn oun pantōn apetēs moicheias" pantōn gar tōn chesϑai parakalō, hoion por- kachōn hautē estin aphormē" homophylous hōs Epeutv anϑrapous poiein, kan te douloi tǭde | tǭ beǭ neian, moicheian, akaϑarsian, pleonexian, philargyrian, kai pan ho ti kai parablaptein tēn psychēn hymōn oidate. kai geinesϑe agaϑoi, olxtipmones, eleēmones, amnēsichakoi, philoptōchoi, dichaioi, eirēnichoi, meta pasēs tēs prąutētos en tǭde zōntes tǭ biǭ. dia cheiros oregonti tois penēsin kai plērounte to endees tōn leipomenōn, komizousa kai metadidousa tois deomenois" malista tois en hagiōsynē politeuomenois" hautē gar epilechtos estin pōarō tǭ ϑeǭ xui eisagousa eis tēn haiiōviov zōēn" hautē gar mētropolis estin para tǭ ϑeǭ tōn agaϑōn hapantōn" hoi gar mē agōnizomenos en tǭ stadiǭ tou Christou ou mē tychōsin tēs hagiōsynēs. hē de hagiōsynē hōphϑē ix rov ϑeou, katargousa tēn porneian, katastrephousa ton echϑoon, euarestousa tǭ ϑeǭ. aϑlētēs gar aēttētos estin, echousa axiōma tou ϑeou, para pollōn doxazomenē. presbeutēs estin eirēnēs, katangellousa eirēnēn. ei tis ktēsetai autēn, aphrontistos menei, tǭ kyriǭ euarestōn, prosdechomenos ton chairon apolytriiseōs. ouden gar paratopon diaprattetai, parechousa zōēn kai anapausin kai charan pasin tois autēn xtOueroig.
"Abstain, then, first from adultery; for this is the occasion of all evils … and from sexual immorality, uncleanness, covetousness, love of money, and everything that you know harms your soul. And be good, compassionate, merciful, bearing no grudge, lovers of the poor, just, peaceable, living in this life with all gentleness … holding out a hand to the poor and filling the want of those who lack, bringing and sharing with those in need, above all with those who live in holiness. For holiness is chosen before God and leads into eternal life; it is the mother city of all good things before God; for those who do not contend in the stadium of Christ will not attain holiness.
[85] And holiness appeared from God, abolishing sexual immorality, overthrowing the enemy, pleasing God. For it is an unconquered athlete, having honor from God, glorified by many. It is an ambassador of peace, proclaiming peace. If anyone gains it, he remains free of care, pleasing the Lord, waiting for the time of redemption. For it does nothing out of place, but gives life and rest and joy to all who gain it.
1 Cor 9:24 (echo, low confidence)
Notes and citation
Summary: Thomas urges abstinence from adultery and all vice and praises holiness, which here means chastity, as the champion that leads to eternal life.
- The scan text again interleaves Bonnet's two columns (see the note on chapter 83); a phrase of the second form ("I urge you to abstain from all these") is not translated separately, and words are lost after "the occasion of all evils" ("…"). "Holiness" (ἁγιωσύνη) in this speech stands for chastity (sexual continence), as Bonnet's apparatus notes; it is translated literally. Chapter 85 probably begins at "And holiness appeared from God". The stadium of Christ echoes 1 Cor 9:24–25.
Cite (SBL): Acts Thom. 84 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-84). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-84) · 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 86
86Lipsius–Bonnet, 99–291
ἡ δὲ πρᾳότης τὸν ϑάνατὸοὸν ὑπέταξεν, vm ἐξουσίαν αὐτὸν ποιήσασαʼ ἡ πρᾳότης καὶ γὰρ εἴ τις τὴν τοιαύτην ἔχει πρᾳότητα τὸν ἐχϑὸρὸν κατεδουλώσατο" τὸν ἐχϑρὸν καταδουλοῦται" ἀλλὰ καὶ ἡ πρᾳότης ζυγός ἐστιν ἀγαϑός" ἡ πρᾳότης οὐδένα φοβεῖται καὶ τοῖς πολλοῖς οὐχ ἐναντιοῦται" ἡ πρᾳότης εἰρήνη ἐστὶν καὶ χαρὰ καὶ ἀγαλλίασις τῆς ἀναπαύσεως" μείνατε οὖν ἐν rj ἁγιωσύνη καὶ δέξασϑε τὴν ἀμεριμνίαν καὶ ἐγγὺς γίνεσϑε τῆς πρᾳότητος" ἐν γὼρ τούτοις τοῖς τρισὶν κεφαλαίοις εἰκονογραφεῖται ὁ Χριστὸς ὃν ἐγὼ καταγγέλλω ὑμῖν. ἡ ἁγιωσύνη vaóg ἐστιν τοῦ Χριστοῦ, καὶ ὁ οἰκῶν ἐν αὐτῇ οἰχητήριον αὐτὴν χτᾶταιʼ τεσσαράχοντα γὰρ ἡμέρως καὶ τεσσαράχοντα νύχτας ἐνήστευσεν οὐδενὸς γευσάμενος" καὶ ὁ ταύτην φυλάττων bv αὐτῇ οἰκήσει ὡς ἐν ὄρει. ἡ δὲ πρᾳότης καύχημα αὐτοῦ ἐστινʼ εἶπεν γὰρ Πέτρῳ τῷ συναποστόλῳ ἡμῶν" ᾿Απόστρεψον τὴν μάχαιρών σου εἰς τὰ ὀπίσω καὶ ἀποχατάστησον εἰς τὴν ϑήχην αὐτῆς" εἰ γὰρ ἤϑελον τοῦτο ποιῆσαι, μὴ οὐκ ἠδυνάμην πλέον ἢ δώδεκα λεγεῶνας παρὰ τοῦ πατρός μου παραστῆσαι ἀγγέλων;
hē de prąotēs ton ϑanatooon hypetaxen, vm exousian auton poiēsasaʼ hē prąotēs kai gar ei tis tēn toiautēn echei prąotēta ton echϑoron katedoulōsato" ton echϑron katadouloutai" alla kai hē prąotēs zygos estin agaϑos" hē prąotēs oudena phobeitai kai tois pollois ouch enantioutai" hē prąotēs eirēnē estin kai chara kai agalliasis tēs anapauseōs" meinate oun en rj hagiōsynē kai dexasϑe tēn amerimnian kai engys ginesϑe tēs prąotētos" en gōr toutois tois trisin kephalaiois eikonographeitai ho Christos hon egō katangellō hymin. hē hagiōsynē vaog estin tou Christou, kai ho oikōn en autę̄ oichētērion autēn chtataiʼ tessarachonta gar hēmerōs kai tessarachonta nychtas enēsteusen oudenos geusamenos" kai ho tautēn phylattōn bv autę̄ oikēsei hōs en orei. hē de prąotēs kauchēma autou estinʼ eipen gar Petrǭ tǭ synapostolǭ hēmōn" ᾿Apostrepson tēn machairōn sou eis ta opisō kai apochatastēson eis tēn ϑēchēn autēs" ei gar ēϑelon touto poiēsai, mē ouk ēdynamēn pleon ē dōdeka legeōnas para tou patros mou parastēsai angelōn?
And gentleness subjected death, bringing it under authority; gentleness enslaved the enemy; gentleness is a good yoke; gentleness fears no one and does not oppose the many; gentleness is peace and joy and the exultation of rest. Remain, then, in holiness, and receive freedom from care, and draw near to gentleness; for in these three heads is portrayed the Christ whom I proclaim to you. Holiness is the temple of Christ, and whoever dwells in it gains it as a dwelling; for he fasted forty days and forty nights, tasting nothing; and whoever keeps it will dwell in it as on a mountain. And gentleness is his boast; for he said to Peter our fellow apostle, 'Turn back your sword and return it to its sheath; for if I wished to do this, could I not have set beside me more than twelve legions of angels from my Father?'"
Textual problem in this passage: see the notes.
Matt 4:2 (allusion, high confidence) · Matt 26:52 (quotation, high confidence) · Matt 26:53 (quotation, high confidence) · Matt 11:29 (echo, low confidence)
Notes and citation
Summary: Thomas praises gentleness, which conquered death and the enemy, and names holiness, freedom from care, and gentleness as the three marks that portray Christ.
- A piece of Bonnet's apparatus (a note that "holiness" here stands for chastity, with other readings) printed in the scan text is removed; a phrase of the second column ("if anyone has such gentleness, he enslaves the enemy") is not translated separately. Christ's fast: Matt 4:2; the words to Peter: Matt 26:52–53 (with John 18:11).
Notes on the original text
- Digital text corrected (apparatus leaked into the text): 1-* ser ὀρέγειν εἰ πληροῦν (()?? cef ? scr μάλιστα {δὲν 7t nx&t ὑμῖν) ἐν ἁγιωσύνῃ (quae est pro ἁγνείᾳ: cf 207,20; conl → .
Cite (SBL): Acts Thom. 86 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-86). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-86) · 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 87
87Lipsius–Bonnet, 99–291
Ταῦτα εἰπόντος τοῦ ἀποστόλου παντὸς τοῦ ὄχλου ὠχούοντος ἀλλήλους συνεπώτουν ϑλέβοντες" ἡ δὲ γυνὴ Χαρισίου τοῦ συγγενοῦς τοῦ βασιλέως ἐκπηδήσασα ἐκ τοῦ δίᾳρου καὶ ἑαυτὴν ῥίψασα ἐπὶ τῆς γῆς ἔμπροσθεν τοῦ ἀποστόλου καὶ τῶν ποδῶν αὐτοῦ ἁπτομένη καὶ δεομένη ἔλεγεν" Ἠαϑητὰ τοῦ ϑεοῦ τοῦ ζῶντος, εἰσῆλθες εἰς χώραν ἔρημον" ἐν ἐρημίᾳ γὰρ οἰκοῦμεν, ἐοικότες ζῴοις ἀλόγοις ἐν τῇ ἀναστροφῇ ἡμῶν" νῦν δὲ διὰ τῶν σῶν χειρῶν σωθϑησόμεϑα" δέομαι οὖν cov, φρόντισόν μου καὶ εὐξαι ὑπὲρ ἐμοῦ, ἵνα ἡ εὐσπλαγχνία τοῦ ὑπὸ σοῦ καταγγελλομένου ϑεοῦ γένηται ἐπὶ ἐμέ, χἀγὼ γένωμαι αὐτοῦ οἰχητήριον, καὶ καταλλαγῶ ἐν τῇ εὐχὴ καὶ τὴ ἐλπίδι xui τῇ πίστει αὐτοῦ, καὶ δέξωμαι κἀγὼ σφραγῖδα, καὶ γένωμαι ναὸς ἅγιος, καὶ | κατοιχήσῃ ἐν ἐμοὶ αὐτός.
Tauta eipontos tou apostolou pantos tou ochlou ōchouontos allēlous synepōtoun ϑlebontes" hē de gynē Charisiou tou syngenous tou basileōs ekpēdēsasa ek tou diąrou kai heautēn rhipsasa epi tēs gēs emprosthen tou apostolou kai tōn podōn autou haptomenē kai deomenē elegen" Ēaϑēta tou ϑeou tou zōntos, eisēlthes eis chōran erēmon" en erēmią gar oikoumen, eoikotes zǭois alogois en tę̄ anastrophę̄ hēmōn" nyn de dia tōn sōn cheirōn sōthϑēsomeϑa" deomai oun cov, phrontison mou kai euxai hyper emou, hina hē eusplanchnia tou hypo sou katangellomenou ϑeou genētai epi eme, chagō genōmai autou oichētērion, kai katallagō en tę̄ euchē kai tē elpidi xui tę̄ pistei autou, kai dexōmai kagō sphragida, kai genōmai naos hagios, kai | katoichēsę̄ en emoi autos.
When the apostle had said this, as the whole crowd listened, they trod on one another in the press. The wife of Charisius, the king's kinsman, leapt from her litter and threw herself on the ground before the apostle, and taking hold of his feet she begged him, saying, "Disciple of the living God, you have come into a desert land; for we live in a wilderness, like irrational animals in our way of life; but now we shall be saved by your hands. I beg you, then, take thought for me and pray for me, that the compassion of the God whom you proclaim may come upon me, and I may become his dwelling, and be joined to him in his prayer and hope and faith, and receive the seal too, and become a holy temple, and that he himself may dwell in me."
1 Cor 3:16 (echo, low confidence)
Notes and citation
Summary: Mygdonia throws herself at Thomas's feet and begs him to pray that she may receive the seal and become God's temple.
- "Be joined to him" renders καταλλαγῶ (literally "be reconciled").
Topics: Baptism
Cite (SBL): Acts Thom. 87 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-87). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-87) · 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 88
88Lipsius–Bonnet, 99–291
Καὶ ὁ ἀπόστολος εἶπεν." Εὔχομαι καὶ δέομαι ὑπὲρ ὑμῶν πώντων ἀδελφοὶ τῶν sig τὸν χύριον πιστευόντων καὶ b ὑμῶν τῶν ἀδελφιδῶν τῶν εἰς τὸν Χριστὸν ἐλπιζουσῶν ἕνα εἰς πάντας κατασχηνώσῃ ὃ λόγος τοῦ ϑεοῦ καὶ ἐν αὐτοῖς ἐνσχηνώση" ἡμεῖς γὰρ αὐτῶν ἐξουσίαν οὐκ ἔχομεν. Καὶ ἢρfuro λέγειν πρὸς τὴν γυναῖχα Ῥυγδονίαν: νώστα ἀπὸ τῆς γῆς καὶ ἀναπόλησον σεαυτήν" οὐδὲν γώρ σὲ ὠφελήσει ὃ ἐπί- ϑέτος χύσμος οὗτος, οὐδὲ τὸ κάλλος τοῦ σώματός σου, οὐδὲ τὰ ἀμφιάσματά cov: ἀλλ᾽ οὔτε ἡ φήμη τοῦ περὶ σὲ ἀξιώματος, οὔτε ἡ ἐξουσία τοῦ χόσμου τούτου, οὔτε ἡ κοινωνία ἡ ῥυπαρὰ ἡ πρὸς τὸν ἄνδρα σου αὕτη ὀνήσει σε στερηϑεῖσαν ἀπὸ τῆς κοινωνίας τῆς ἀληϑινῆς" ἡ γὰρ φαντασία τοῦ καλ- 1Ὁ λωπισμοῦ καταργεῖται, καὶ τὸ σῶμα γηράσχει καὶ ἀλλάσσεται, καὶ τὰ ἐνδύματα παλαιοῦται, καὶ ἡ ἐξουσία καὶ ἡ δεσποτεία παρέρχεται μετ᾽ αὐτῶν καὶ ὑπόδικον εἶναι, ἐν ᾧ ἤδη πολλοὶ ἐπολιτεύσωντος παρέρχεται δὲ καὶ ἡ κοινωνία τῆς παιδοποιίας ὡς δὴ χατάγνωσις οὖσα. Ἰησοῦς μόνος μένει ἀεὶ καὶ οἱ εἰς αὐτὸν ἐλπίζοντες. ἹἸαῖτα εἰπὼν λέγει πρὸς τὴν yvrcixaἌπελϑε μετ᾽ εἰρήνης, καὶ ὁ κύριος τῶν ἰδίων μυστηρίων ἀξίαν σὲ ποιήσει. Ἣ δὲ εἶπεν: Φοβοῦμαι ἀπελϑεῖν, μή μὲ ἄρα χαταλείψιας ἀπέλϑθψης εἰς ἄλλο ἔϑνος. Ὁ δὲ ἀπόστολος εἶπεν αὐτῇ Κἂν ἐγὼ πορευϑῶ, οὐ καταλείψω cs μύνην, ἀλλὰ Tr σοὺς διὰ τὴν εὐσπλαγχνέαν αὐτοῦ μετὰ σοῦ. Ἢ δὲ πεσοῦσα προσεχύνησεν αὐτὸν καὶ ἀπῆλϑεν εἰς τὸν οἶχον αὐτῆς.
Kai ho apostolos eipen." Euchomai kai deomai hyper hymōn pōntōn adelphoi tōn sig ton chyrion pisteuontōn kai b hymōn tōn adelphidōn tōn eis ton Christon elpizousōn hena eis pantas kataschēnōsę̄ ho logos tou ϑeou kai en autois enschēnōsē" hēmeis gar autōn exousian ouk echomen. Kai ērfuro legein pros tēn gynaicha Rhygdonian: nōsta apo tēs gēs kai anapolēson seautēn" ouden gōr se ōphelēsei ho epi- ϑetos chysmos houtos, oude to kallos tou sōmatos sou, oude ta amphiasmata cov: all᾽ oute hē phēmē tou peri se axiōmatos, oute hē exousia tou chosmou toutou, oute hē koinōnia hē rhypara hē pros ton andra sou hautē onēsei se sterēϑeisan apo tēs koinōnias tēs alēϑinēs" hē gar phantasia tou kal- 1Ho lōpismou katargeitai, kai to sōma gēraschei kai allassetai, kai ta endymata palaioutai, kai hē exousia kai hē despoteia parerchetai met᾽ autōn kai hypodikon einai, en hǭ ēdē polloi epoliteusōntos parerchetai de kai hē koinōnia tēs paidopoiias hōs dē chatagnōsis ousa. Iēsous monos menei aei kai hoi eis auton elpizontes. HiIaita eipōn legei pros tēn yvrcixaApelϑe met᾽ eirēnēs, kai ho kyrios tōn idiōn mystēriōn axian se poiēsei. Hē de eipen: Phoboumai apelϑein, mē me ara chataleipsias apelϑthpsēs eis allo eϑnos. Ho de apostolos eipen autę̄ Kan egō poreuϑō, ou kataleipsō cs mynēn, alla Tr sous dia tēn eusplanchnean autou meta sou. Ē de pesousa prosechynēsen auton kai apēlϑen eis ton oichon autēs.
The apostle said, "I pray and entreat for all of you, brothers who believe in the Lord, and for you, sisters who hope in Christ, that the word of God may tabernacle among all and dwell in them; for we have no authority over them." And he began to say to the woman Mygdonia, "Rise up from the ground and collect yourself. For this added adornment will not profit you at all, nor the beauty of your body, nor your garments; nor will the fame of the rank that surrounds you, nor the power of this world, nor this filthy union with your husband profit you if you are deprived of the true union. For the show of finery is brought to nothing, and the body grows old and changes, and garments wear out, and power and lordship pass away, and with them comes accountability for how each has lived; and the union of begetting children passes away too, being a thing to be condemned. Jesus alone remains for ever, and those who hope in him." Having said this, he said to the woman, "Go in peace, and the Lord will make you worthy of his own mysteries." She said, "I am afraid to go away, lest you leave me and go away to another nation." The apostle said to her, "Even if I go, I will not leave you alone, but Jesus will be with you through his compassion." And she fell down and worshiped him and went away to her house.
1 Pet 1:24 (echo, low confidence)
Notes and citation
Summary: Thomas tells Mygdonia that beauty, rank, power, and her marriage pass away, but Jesus remains, and sends her home in peace.
- The Acts' rejection of marital intercourse ("this filthy union with your husband"; "the union of begetting children … a thing to be condemned") is translated exactly. The clause "and with them comes accountability for how each has lived" renders a phrase garbled in the scan text and is uncertain.
Topics: Marriage
Cite (SBL): Acts Thom. 88 (Lipsius–Bonnet, 99–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/acta-thomae/64/#p-88). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-acta-thomae-88) · 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.