Sophia Scriptura

Infancy Gospel of Thomas (Greek A) (complete)

Anonymous · Infancy Gospel of Thomas (Greek A) · ca. 150-200 (the original; Greek A is later) · unknown · 19 passages

Pseudonymous: Anonymous; pseudonymous in the name of 'Thomas the Israelite'. The text is not part of the 66-book canon.

Greek text: Tischendorf 1876 (OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1

1Tischendorf 1876, 140–157

᾿Ἀμαγγέλλω ὑμῖν. ἐγὼ Θωμᾶς ᾿Ισραηλίτης máot τοῖς é; ἐθμῶν ἀδελφοῖς γμωρίσαι τὰ τυαιδικὰ καὶ μεγαλεῖα τοῦ κυρίου ἡμῶν "IngoU Χριστοῦ, ὅσα ἐτπσοίησεν γεμμηθεὶς ἐν τῇ χώρᾳ ἤμοϑν. οὗ ἡ ἀρχὴ οὕτος.

᾿Amangellō hymin. egō Thōmas ᾿Israēlitēs maot tois e? ethmōn adelphois gmōrisai ta tyaidika kai megaleia tou kyriou hēmōn "IngoU Christou, hosa etpsoiēsen gemmētheis en tę̄ chōrą ēmoϑn. hou hē archē houtos.

I, Thomas the Israelite, announce and make known to you all, brothers from among the Gentiles, the childhood deeds and mighty works of our Lord Jesus Christ, all that he did after he was born in our country. This is how it began.

Notes and citation

Summary: The narrator, Thomas the Israelite, introduces his account of the childhood deeds of Jesus for Gentile believers.

  • This is an apocryphal infancy gospel, the Greek text A of Tischendorf (Evangelia apocrypha, 2nd ed., 1876). Its stories are legendary; it is translated as written. The ascription to the apostle Thomas is pseudonymous.
  • The staged text is uncorrected OCR of the 1876 print, full of misread letters; it is translated by sense, and only leaked apparatus is removed by logged corrections.

Cite (SBL): Inf. Gos. Thom. 1 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 2

2Tischendorf 1876, 140–157

* l'oUro τὸ waiófoy ᾿Ιησοῦς τεμταέτης γεμόμεμος maízoop ἣν ἐν διαβάσει βύακος, καὶ τὰ péopra ὕδατα συμήγαγεν εἷς λάκ- Kouc, καὶ &oíer αὐτὰ εὐθέως καθαρά, καὶ λόγῳ μόμῳ ἐτέταξζεν αὐτά. ? J&ai σοιήσας wHAOp τρυφερὸν &oAacep €; αὐτου στρουθία 18*. καὶ Rp σάββατον ὅτε ταῦτα &voíuocy. Hcap δὲ καὶ ἀλλα τπσπαιδία πολλὰ waígoyra σὺν αὑτῷ. ᾿ ᾿Ιδὼν δέ nc "᾿Ιουδαῖος d €moía ὃ ᾿Ιησοῦς ἐν σαββάτῳ τυαίζων, ἀσσῆλθε τσαραχρηῆμα καὶ ἀμάγγειλε τῷ warpl αὐτοῦ "lon: ἰδοὺ τὸ waibíop cou ἐστὶν €um τὸ puákioy, καὶ λαβὼν τηηλὸν ἔωλασεν wouA(a ιβ, καὶ éBcBáλῶσεν τὸ σάββατον. * Kal ὀλθὼν ᾿Ιωσὰφ éwi τὸν róoop καὶ iódyy apckpazcy αὕτο λέγοωμ᾽ διατί raura τϑοϊεῖς ἐν ca66aro à οὔκ com woicip; ὃ δὲ ᾿Ιησοῦς συγκροτήσας τὰς xcipac αὑτοῦ ἁμέκραζε roto στρουθίοις καὶ εἴσσεν αὐτοῖς' ὑπάγετε. καὶ vcraΞ ; (a uw 1 5 τ|δό δὲ oi ᾿Ιουδαῖ σθέμτα τὰ στρουθία UOHYop κράξομτα. ὄμτος δὲ oi ᾿Ιουδαῖοι ἐθαμβήθησαν, καὶ ἀτσσελθόμτες διηγήσαμτο τοῖς τρώτοις αὑτῶν ὅωερ εἶδον wewoinkóra τὸν "lacoup.

* l'oUro to waiofoy ᾿Iēsous temtaetēs gemomemos maizoop hēn en diabasei byakos, kai ta peopra hydata symēgagen heis lak- Kouc, kai &oier auta eutheōs kathara, kai logǭ momǭ etetaxzen auta. ? J&ai soiēsas wHAOp trypheron &oAacep €? autou strouthia 18*. kai Rp sabbaton hote tauta &voiuocy. Hcap de kai alla tpspaidia polla waigoyra syn hautǭ. ᾿ ᾿Idōn de nc "᾿Ioudaios d €moia ho ᾿Iēsous en sabbatǭ tyaizōn, assēlthe tsarachrēēma kai amangeile tǭ warpl autou "lon: idou to waibiop cou estin €um to puakioy, kai labōn tēēlon eōlasen wouA(a ib, kai eBcBalōsen to sabbaton. * Kal olthōn ᾿Iōsaph ewi ton rooop kai iodyy apckpazcy hauto legoōm᾽ diati raura tϑoïeis en ca66aro a ouk com woicip? ho de ᾿Iēsous synkrotēsas tas xcipac hautou hamekraze roto strouthiois kai eissen autois' hypagete. kai vcraX ? (a uw 1 5 t|do de oi ᾿Ioudai sthemta ta strouthia UOHYop kraxomta. omtos de oi ᾿Ioudaioi ethambēthēsan, kai atsselthomtes diēgēsamto tois trōtois hautōn hoōer eidon wewoinkora ton "lacoup.

This child Jesus, when he was five years old, was playing at the ford of a brook; and he gathered the flowing waters into pools and at once made them clean, and commanded them by his word alone. And having made soft clay, he formed from it twelve sparrows. And it was the sabbath when he did these things. And there were also many other children playing with him. And a certain Jew, seeing what Jesus was doing, playing on the sabbath, went at once and told his father Joseph: “See, your child is at the brook, and he has taken clay and formed twelve birds, and has profaned the sabbath.” And Joseph came to the place and, when he saw, cried out to him, saying: “Why do you do these things on the sabbath, which it is not lawful to do?” But Jesus clapped his hands and cried out to the sparrows and said to them: “Go!” And the sparrows took flight and went away chirping. When the Jews saw this they were amazed, and went away and told their leaders what they had seen Jesus do.

Matt 12:2 (echo, medium confidence)

Notes and citation

Summary: At five, Jesus makes pools of water clean by his word and forms twelve clay sparrows on the sabbath; rebuked by Joseph, he claps his hands and the sparrows fly away.

  • The words for the sparrows' flight are badly garbled in the OCR (‘καὶ vcraΞ ; (a uw 1 5 …’) and are translated by sense.
  • ‘Which it is not lawful to do’ echoes Matt 12:2.

Cite (SBL): Inf. Gos. Thom. 2 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-2). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 3

3Tischendorf 1876, 140–157

!"O δὲ utóc "Appa ToU Yeauparéoc np Coróc ἐκεῖ μετὰ ToU ᾿Ιωσήφ, kal Aa8oop κλάδον ἵτέας éséxce rà ὕδατα à συμήγαγεν 9 "᾿Ιησοῦς. * ᾿Ιδὼν δὲ ὃ ᾿ησοῦς τὸ γιμόμεμον ἥγαμακτησε, καὶ εἴς]ε uwpoo αὐτόμἄδικε, ἀσεδβὴ καὶ apoure, τί ηδίκησάν σε οἱ λάκκοι καὶ τὰ ὕδατα; ἰδοὺ UUp καὶ σὺ co δέμδρον ao oz;HpapOuc, καὶ oU μὴ ἐμέγκῃς φύλλα οὔτε pízap οὔτε Kapwóy. ? Kai εὐθέως o woaíc ἐκεῖμος ἐφηράμθη ὅλος. ὃ δὲ Ιησοῦς ἀμεχώρησε καὶ ἀτυῆλθεν cto τὸν οἴκον loco. οἵ δὲ γομεῖς του τηραμθέμτος ἐβάστα- cap αὑτὸν θρημοῦμτες τὴν μεότηταν αὑτοῦ, καὶ ἤγαγον τυρὸς Top ἰωσήφ, καὶ €UckáAoup αὐτὸν ὅτι τοιοῦτον ἔχεις τσαϊδίον épyaζόμεμον τοιαῦτα.

!"O de utoc "Appa ToU Yeaupareoc np Coroc ekei meta ToU ᾿Iōsēph, kal Aa8oop kladon hiteas esexce ra hydata a symēgagen 9 "᾿Iēsous. * ᾿Idōn de ho ᾿ēsous to gimomemon hēgamaktēse, kai eis]e uwpoo automadike, asedbē kai apoure, ti ēdikēsan se hoi lakkoi kai ta hydata? idou UUp kai sy co demdron ao oz?HpapOuc, kai oU mē emenkę̄s phylla oute pizap oute Kapwoy. ? Kai eutheōs o woaic ekeimos ephēramthē holos. ho de Iēsous amechōrēse kai atyēlthen cto ton oikon loco. hoi de gomeis tou tēramthemtos ebasta- cap hauton thrēmoumtes tēn meotētan hautou, kai ēgagon tyros Top iōsēph, kai €UckaAoup auton hoti toiouton echeis tsaïdion epyazomemon toiauta.

But the son of Annas the scribe was standing there with Joseph; and he took a branch of willow and scattered the waters that Jesus had gathered. When Jesus saw what was done he was angry and said to him: “You unrighteous, ungodly and foolish one, what harm did the pools and the waters do to you? See, now you too shall wither like a tree, and you shall bear neither leaves nor root nor fruit.” And immediately that boy withered up completely. And Jesus departed and went into Joseph's house. But the parents of the boy who had withered carried him away, lamenting his youth, and brought him to Joseph, and reproached him because ‘you have such a child, who does such things’.

Mark 11:14 (echo, low confidence)

Notes and citation

Summary: When the son of Annas the scribe scatters the pools, Jesus curses him and he withers, and his parents reproach Joseph.

  • The withering curse recalls the cursing of the fig tree (Mark 11:14, 20–21).

Cite (SBL): Inf. Gos. Thom. 3 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-3). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 4

4Tischendorf 1876, 140–157

1 Εἴτα τάλιν éwopcóero διὰ 1o κώμης, kai τσαϊιδίον τρέχων διερράγη cio vóp ὦμον αὑτοῦ. kal wikpapÜcio ὃ 'lncoUc εἴτσεν αὐτο" οὐκ ἀτελεύσει τὴν ὁδόν σου. καὶ τυαραχρῆμα τεσῶὼν duéθαμεν. ἰδόμτες δέ τιμες τὸ γιμόμεμον εἴτσομ᾽ τόθεν τοῦτο τὸ τυαϊδίον ἐγεμμάθη, ὅτι τᾶν ῥῆμα αὐτοῦ ἔργον ἐστὶν ἔτοιμον: ? J&ai τροσελθόμτες οἱ γομεῖς τοῦ τεθμεῶτος τῷ "looo κατεμέμφομτο λέγομτες: σὺ ποιοῦτον σσαιδίον éxoop oU δύμασαι μεθ᾽ ἡμῶν οἰκεῖν. Cp τῇ κώμν, ἢ δίδασκε αὕτῷῳ εὐλογεῖν καὶ μὴ καταρᾶσθαι: τὰ γὰρ τυαιδία ἡμῶν θαματοῖ.

1 Eita talin ewopcoero dia 1o kōmēs, kai tsaïidion trechōn dierragē cio vop ōmon hautou. kal wikpapUcio ho 'lncoUc eitsen auto" ouk ateleusei tēn hodon sou. kai tyarachrēma tesōōn duethamen. idomtes de times to gimomemon eitsom᾽ tothen touto to tyaïdion egemmathē, hoti tan rhēma autou ergon estin etoimon: ? J&ai troselthomtes hoi gomeis tou tethmeōtos tǭ "looo katememphomto legomtes: sy poiouton ssaidion exoop oU dymasai meth᾽ hēmōn oikein. Cp tę̄ kōmn, ē didaske hautǭǭ eulogein kai mē katarasthai: ta gar tyaidia hēmōn thamatoi.

After that he was again going through the village, and a child running knocked against his shoulder. And Jesus was angered and said to him: “You shall not go on your way.” And at once the child fell down and died. And some who saw what happened said: “Where was this child born, that every word of his is a deed done?” And the parents of the dead child came to Joseph and blamed him, saying: “Since you have such a child, you cannot live with us in the village; or else teach him to bless and not to curse; for he is killing our children.”

Rom 12:14 (echo, low confidence)

Notes and citation

Summary: Jesus strikes dead a child who bumps into him, and the parents demand that Joseph leave the village or teach him to bless rather than curse.

  • ‘To bless and not to curse’ echoes Rom 12:14.

Cite (SBL): Inf. Gos. Thom. 4 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-4). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 5

5Tischendorf 1876, 140–157

! Kal τροσκαλεσάμομος ὃ ᾿ἰωσὴφ τὸ τυαιδίον κατ᾽ ἰδίαν Cyouθέτει αὑτὸν λέγων: iparí τοιαῦτα κατεργάτει, καὶ τάσχουσιν οὗτοι καὶ μισοῦσιν ἡμᾶς kai διώκουσιν; εἶσσε δὲ ὁ ᾿Ιησοῦς: ἐγὼ οἶδα ὅτι τὰ ῥήματά cou ταῦτα οὐκ εἰσὶ σά, opo σιγήσω διὰ σέ: ἐκεῖμοι δὲ οἵσουσιν τὴν κόλασιν αὐτῶν. καὶ εὐθέως oi ἔγκαλουμτες αὑτὸν ἀσσετυφλώθησαν. 3 Kai oi ἱδόμτες ἐφοβήθησαν σφόδρα καὶ riiópouy, καὶ CAevop wepl αὐτοῦ ὅτι oap βῆμα ὁ ἐλά- ^e, εἴτε καλὸν εἴτε kakóp, ἔργον tp καὶ θαῦμα ἐγέμετο. i6ópvec δὲ ὅτι τοιοῦτον Cooínocy ὁ “Ιησοῦς, ἐγερθεὶς ὁ ᾿Ιωσὴφ &néAaBey auTou TO ὥτίον kai ἔτιλεν σφόδρα. J δὲ τυαιδίον ἡγαμάκτησε καὶ εἴσσεν αὑτοῦ" ἄρκετόν σοί ἔστιν τηταῖν καὶ μὴ εὐρίσκειν, καὶ μάλιστα oU σοφῶς ἕωρατας: οὐκ οἵδασ᾽ ὅτι 000; pH με λύσει.

! Kal troskalesamomos ho ᾿iōsēph to tyaidion kat᾽ idian Cyouthetei hauton legōn: ipari toiauta katergatei, kai taschousin houtoi kai misousin hēmas kai diōkousin? eisse de ho ᾿Iēsous: egō oida hoti ta rhēmata cou tauta ouk eisi sa, opo sigēsō dia se: ekeimoi de hoisousin tēn kolasin autōn. kai eutheōs oi enkaloumtes hauton assetyphlōthēsan. 3 Kai oi hidomtes ephobēthēsan sphodra kai riiopouy, kai CAevop wepl autou hoti oap bēma ho ela- ^e, eite kalon eite kakop, ergon tp kai thauma egemeto. i6opvec de hoti toiouton Cooinocy ho “Iēsous, egertheis ho ᾿Iōsēph &neAaBey auTou TO hōtion kai etilen sphodra. J de tyaidion hēgamaktēse kai eissen hautou" arketon soi estin tētain kai mē euriskein, kai malista oU sophōs heōratas: ouk hoidas᾽ hoti 000? pH me lysei.

And Joseph called the child aside privately and admonished him, saying: “Why do you do such things? These people suffer and hate us and persecute us.” But Jesus said: “I know that these words of yours are not yours; yet I will be silent for your sake. But they shall bear their punishment.” And at once those who accused him were struck blind. And those who saw were very much afraid and perplexed, and said of him that every word he spoke, whether good or bad, became a deed and a marvel. And when Joseph saw that Jesus had done such a thing, he rose and took hold of his ear and pulled it hard. And the child was angry and said to him: “It is enough for you to seek and not to find; and you have acted most unwisely. Do you not know that I am yours? Do not vex me.”

Notes and citation

Summary: Joseph rebukes Jesus, who blinds his accusers; when Joseph pulls his ear, Jesus warns him not to vex him.

  • The OCR inserts here a repetition of the end of chapter 3 together with a fragment of the editor's Latin apparatus (‘vertit haec’); it is removed by a logged correction.
  • The last sentence is garbled in the OCR (‘οὐκ οἵδασ᾽ ὅτι 000; pH με λύσει’) and is translated by sense (‘that I am yours; do not vex me’).

Notes on the original text

  • Digital text corrected (OCR leak: a repeated line of ch. 3 and the editor's Latin apparatus printed into the text): ofkoy αὐτοῦ. οἱ δὲ γομεῖς τοῦ τιιραμθέντος ἐβάστασαν φέρομτες αὐτὸν θρειμοῦμτες τιὶν peórurap αὑτοῦ, καὶ Ityoyro vpóc τὸν "Ιωσηφ, καὶ ἐμογκά- Aoup αὑτὸν ὅτι τοιοῦτον ἔχεις τσαιδίον Cpyazóucpop τοιαῦτα (vertit haee → .

Cite (SBL): Inf. Gos. Thom. 5 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-5). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 6

6Tischendorf 1876, 140–157

' Ka0uvurüc δέ mic ὁμόματι ZXakyofoo ἔστὼς ἐν μέρει τιμὶ ἤκουσε τοῦ "lucoU ταῦτα λαλοῦμτος τῷ τυατρὶ αὑτοῦ, καὶ ἐθαύμασεν σφοδρῶς ὅτι waibfoy ὧν τοιαῦτα φθέγγεται. ? Kal μετ’ ὀλίγας ἠἡμέρας τροσήγγισεν τῷ ᾿Ιωσιὶφ καὶ εἴσσεν αὑτῷ ὅτι σσαιδίον φρόμιμον ἔχεις, καὶ μοῦν ἔχει: δεῦρο wapáóoc μοι αὑτὸ 6moc μάθῃ γράμματα, καὶ ἐγὼ Óibdgo) αὐτὸ μετὰ τῶν γραμμάτων τᾶσαν ἐσιστήμην καὶ τσροσαγορεύειν τάμτας τοὺς ρεσβυτέρους καὶ τιμᾶν αὑτοὺς ὧς τροτσάτορας καὶ warépac καὶ τοῦ dYawdayp συμηλικιῶτας. ὃ J&ai εἴσσεν αὑτῷ wápra τὰ γράμματα do τοῦ α ἔως τοῦ ὦ μετὰ τυολλῆς ἐφτετάσεως τραμῶς. ἐμβλέψας δὲ τῷ καθηγητῇ Ζακχαίῳ λέγει αὑτῷ σὺ τὸ ἄλφα μὴ εἰδὼς κατὰ φύσιν, τὸ βῆτα wóoc ἄλλους διδάσκεις; ὑτυοκριτά, τρῶτον εἶ ofóac δίδατον τὸ a, καὶ τότε σοι συιστεύσομεν wepl τοῦ 8. εἶτα Hpgaro ἀτυοστομίζειν τὸν διδάσκαλον wepi τοῦ τωρώτου γράμμα- Toc, καὶ οὐκ ἵσχυσεν αὑτῷ ἀἁμτασσοκριθῆμαι. ὁ “Ἀκουόμτων δὲ τυολλῶν λέγει τὸ τυαιδίον τῷ Zakxaíoo* ἄκουε διδάσκαλε τὴν τοῦ vpdrou στοιχείου τάτιν, καὶ wpóoxeo de wc ἔχει kapópao, καὶ μεσαχαρακτῆρα οὖς 0pqc τυμοὺς διαβαίμομτα, συμαγομέμους, ὕψους μὲν τορεύομτος wá δὲ κεφαλαιοῦμτος, τρισήμους ὅμογεμεῖς, Umápxouc δὲ καὶ ὑποστάτους, icouérpouc: καμόμας ἔχεις

' Ka0uvuruc de mic homomati ZXakyofoo estōs en merei timi ēkouse tou "lucoU tauta laloumtos tǭ tyatri hautou, kai ethaumasen sphodrōs hoti waibfoy hōn toiauta phthengetai. ? Kal met’ oligas hēēmeras trosēngisen tǭ ᾿Iōsiiph kai eissen hautǭ hoti ssaidion phromimon echeis, kai moun echei: deuro wapaooc moi hauto 6moc mathę̄ grammata, kai egō Oibdgo) auto meta tōn grammatōn tasan esistēmēn kai tsrosagoreuein tamtas tous resbyterous kai timan hautous hōs trotsatoras kai warepac kai tou dYawdayp symēlikiōtas. ho J&ai eissen hautǭ wapra ta grammata do tou a eōs tou ō meta tyollēs ephtetaseōs tramōs. emblepsas de tǭ kathēgētę̄ Zakchaiǭ legei hautǭ sy to alpha mē eidōs kata physin, to bēta wooc allous didaskeis? hytyokrita, trōton ei ofoac didaton to a, kai tote soi suisteusomen wepl tou 8. eita Hpgaro atyostomizein ton didaskalon wepi tou tōrōtou gramma- Toc, kai ouk hischysen hautǭ haamtassokrithēmai. ho “Akouomtōn de tyollōn legei to tyaidion tǭ Zakxaioo* akoue didaskale tēn tou vpdrou stoicheiou tatin, kai wpooxeo de wc echei kapopao, kai mesacharaktēra ous 0pqc tymous diabaimomta, symagomemous, hypsous men toreuomtos wa de kephalaioumtos, trisēmous homogemeis, Umapxouc de kai hypostatous, icouerpouc: kamomas echeis

A teacher named Zacchaeus, standing in a certain place, heard Jesus saying these things to his father, and marveled greatly that, being a child, he spoke such things. And after a few days he came to Joseph and said to him: “You have an intelligent child, and he has a mind. Come, hand him over to me so that he may learn letters; and with the letters I will teach him all knowledge, and to greet all the elders and honor them as forefathers and fathers, and to love those of his own age.” And he told him all the letters from Alpha to Omega clearly, with much questioning. But Jesus looked at the teacher Zacchaeus and said to him: “You who do not know the Alpha according to its nature, how do you teach others the Beta? Hypocrite, first teach the A, if you know it, and then we shall believe you about the B.” Then he began to question the teacher closely about the first letter, and he was not able to answer him. And in the hearing of many the child said to Zacchaeus: “Hear, teacher, the arrangement of the first letter, and pay attention to how it has lines and a middle stroke, which you see crossing over, coming together, rising to a height, dancing, coming to a head; three-marked, of one kind, ruling and subordinate, of equal measure: you have the lines of the A.”

Notes and citation

Summary: The teacher Zacchaeus takes Jesus to teach him letters, but Jesus calls him a hypocrite who does not know the Alpha and expounds its shape in mysterious terms.

  • The allegory of the letter Alpha is notoriously obscure, and the OCR is garbled here; the descriptive terms are translated by sense and are uncertain.

Cite (SBL): Inf. Gos. Thom. 6 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-6). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 7

7Tischendorf 1876, 140–157

'"COc δὲ ἥκουσεν ὁ διδάσκαλος Ζακχαῖος :ac τοσαύτας καὶ τοιαύτας ἀλληγορίας τοῦ τρώτου γράμματος εἷρηκότος τοῦ τυαιδός, ἡπσόρησεν ἐπὶ τοσαύτην ἁπυολογίαν καὶ διδασκαλίαν αὖτοῦ, kai eimey rote τυαροῦσιν’ οἵμοι, ἤσσοράθην ὃ τάλας ἐγώ, ἐμαυτοῦ αἱσχύμην τυαρέχων ἐσιστωασάμεμος τὸ τυαιδίον τοῦτο. ?"Apoy οὖν αὐτό, τυαρακαλῶὼ σε, ἀδελφὲ “᾿Ιοσέφ: oU φέρω τὸ αὑστηρὸν τοῦ βλέμματος αὐτοῦ, oU τραμῷ τὸν λόγον ἄτσα:. τοῦτο τὸ τυαιδίον γηγεμὴς οὐκ ἔστι, τοῦτο δύμαται καὶ wUp δαμάσαι: τάχα τοῦτο wpó τῆς κοσμουσοιίας ἐστὶν γεγεμμημέμον. woía γαστὴρ τοῦτο é&ácracep, woía δὲ μήτρα τοῦτο ἐφέθρεψεν, ἐγὼ ἀγμοῶ. οἵμοι φίλε, ἐφηχεῖ με, οὐ τυαρακολουθήσου τῇ διαμοίᾳ αὕτοῦ: ἤτσάτησα ξαυτόν, ὃ τρισάθλιος ἐγώ: ἀγωμιτόμην Ce μαθητήν, καὶ εὐρέθην ἔχειν διδάσκαλον. ? ᾿Εμθυμοῦμαι φίλοι τὴν αἰσχύμην, ὅτι γέρον Uwdpxoou uw τυαιδίου ἐμικήθην. καὶ ἔχω ἐκκακῆσαι καὶ ἀστοθαμεῖν διὰ τούτου τοῦ τυαιδός: oU δύμαμαι γὰρ Cy τῇ ὥρᾳ ταύτῃ ἐμδλέψαι cio τὴν On αὑτοῦ. καὶ σσέμτον ciτόμτουν ὅτι ἐμικήθην ὑσσὸ waibíou μικροῦ, τί ἔχου εἰστεῖν; καὶ τί διηγήσασθαι wepi ὧν μοι etoe kapópoop τοῦ τυρώτου στοιχείου; avpoG, ὦ φίλοι: οὗ γὰρ apxüp καὶ τέλος αὐτοῦ γιμώσκου. * Τοιγαροῦν dy σε, ἀδελφὲ ᾿Ιοσήφ, ἀσσάγαγς αὑτὸν cio τὸν ofkóp σου. οὗτος τί τσοτε μέγα ἐστίν, ἢ θεὸς à ἄγγελος, ἣ τί coo

'"COc de hēkousen ho didaskalos Zakchaios :ac tosautas kai toiautas allēgorias tou trōtou grammatos heirēkotos tou tyaidos, hēpsorēsen epi tosautēn hapyologian kai didaskalian autou, kai eimey rote tyarousin’ hoimoi, ēssorathēn ho talas egō, emautou haischymēn tyarechōn esistōasamemos to tyaidion touto. ?"Apoy oun auto, tyarakalōō se, adelphe “᾿Ioseph: oU pherō to haustēron tou blemmatos autou, oU tramǭ ton logon atsa:. touto to tyaidion gēgemēs ouk esti, touto dymatai kai wUp damasai: tacha touto wpo tēs kosmousoiias estin gegemmēmemon. woia gastēr touto e&acracep, woia de mētra touto ephethrepsen, egō agmoō. hoimoi phile, ephēchei me, ou tyarakolouthēsou tę̄ diamoią hautou: ētsatēsa xauton, ho trisathlios egō: agōmitomēn Ce mathētēn, kai eurethēn echein didaskalon. ? ᾿Emthymoumai philoi tēn aischymēn, hoti geron Uwdpxoou uw tyaidiou emikēthēn. kai echō ekkakēsai kai astothamein dia toutou tou tyaidos: oU dymamai gar Cy tę̄ hōrą tautę̄ emdlepsai cio tēn On hautou. kai ssemton citomtoun hoti emikēthēn hysso waibiou mikrou, ti echou eistein? kai ti diēgēsasthai wepi hōn moi etoe kapopoop tou tyrōtou stoicheiou? avpoG, ō philoi: hou gar apxup kai telos autou gimōskou. * Toigaroun dy se, adelphe ᾿Iosēph, assagags hauton cio ton ofkop sou. houtos ti tsote mega estin, ē theos a angelos, hē ti coo

When the teacher Zacchaeus heard so many and such allegories of the first letter spoken by the child, he was at a loss at such an answer and teaching of his, and said to those present: “Woe is me, wretch that I am, I am at a loss; I have brought shame on myself by taking on this child. Take him away, then, I beg you, brother Joseph. I cannot bear the severity of his look; I cannot make out his speech at all. This child is not earth-born; he can tame even fire. Perhaps he was begotten before the making of the world. What belly bore him, what womb nourished him, I do not know. Woe is me, friend, he drives me out of my mind; I cannot follow his understanding. I have deceived myself, thrice-wretched that I am: I strove to have a disciple, and I am found to have a teacher. I think of the shame, friends, that I, an old man, have been defeated by a child. And I have reason to lose heart and to die because of this child; for I cannot at this hour look into his face. And when all say that I was defeated by a little child, what can I say? And what can I tell about the lines of the first letter that he spoke to me? I do not know, friends; for I know neither its beginning nor its end. Therefore I beg you, brother Joseph, take him away into your house. Whatever great thing he is, whether a god or an angel or what I should say, …”

Textual problem in this passage: see the notes.

Notes and citation

Summary: Zacchaeus, shamed and bewildered, confesses that the child is not of earth, perhaps begotten before the world, and begs Joseph to take him home.

  • The OCR prints a long piece of the editor's Latin apparatus (with a proposed emendation of the Alpha passage) in the middle of this chapter; it is removed by a logged correction.
  • The chapter breaks off at the end in the OCR (‘ἢ τί coo’); the rest of the sentence is lost in the scan text.

Notes on the original text

  • Digital text corrected (OCR leak: the editor's Latin apparatus printed into the text): pro βαλεφεγιοῦμτας (cf. Cod. apocr. I. pag. CXIIL.), denique τούτους addi phen, pag. 222. hanc emendationem proposuit: voc ἔχει kapópac kai μεσαχαρακτῆρα, οὖς ὄρᾷς τυμούς, διαβαίμομτα᾽ συμαγομέμους, ὄψους μὲν νορεύομτος, κεφαλαιοῦμτος, τρισιίμους, ὄμογεμεῖς ὑτυάρχους δέ, ὑτυοστάτους, icopérpouc: καμόμας ἔχεις τοῦ A. Qua ab emendatione non graviter differt → .

Cite (SBL): Inf. Gos. Thom. 7 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-7). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 8

8Tischendorf 1876, 140–157

! Jóy δὲ ᾿Ιουδαίοον σσαραιμούμτωον τῷ XZakxaío, ἐγέλασε τὸ τυαιδίον μέγα καὶ ctoep* pup καρσσοφορείτοσαν τὰ σά, καὶ βλεωέτοσαν οἵ τυφλοὶ τῇ καρδίᾳ. ἐγὼ ἅμωθεν τυάρειμι fpa. αὖτοὺς καταράσομαι καὶ cic τὰ dico kaAécoo, καθὼς διετάφατο ὁ ἀσποστείλας με δ᾽ ὑμᾶς. 5 Kai óc τὸ τυαιδίον κατέσσαυσε τὸν Aóvoy, εὐθέως ἐσώθησαν οἱ τυάμτες ol Uwó τὴν kardpay aurou weoóyr€o. καὶ οὐδεὶς àuwó τότε ἐτόλμα τυαροργίσαι αὐτόν, 00006 μὴ καταράσεται αὑτὸν καὶ ἔσται ἁμάτσηρος.

! Joy de ᾿Ioudaioon ssaraimoumtōon tǭ XZakxaio, egelase to tyaidion mega kai ctoep* pup karssophoreitosan ta sa, kai bleōetosan hoi typhloi tę̄ kardią. egō hamōthen tyareimi fpa. autous katarasomai kai cic ta dico kaAecoo, kathōs dietaphato ho asposteilas me d᾽ hymas. 5 Kai oc to tyaidion katessause ton Aovoy, eutheōs esōthēsan hoi tyamtes ol Uwo tēn kardpay aurou weooyr€o. kai oudeis auwo tote etolma tyarorgisai auton, 00006 mē katarasetai hauton kai estai hamatsēros.

And while the Jews were counseling Zacchaeus, the child laughed loudly and said: “Now let what is yours bear fruit, and let the blind in heart see. I am here from above to curse them and to call them to the things above, as he who sent me for your sakes commanded.” And when the child stopped speaking, at once all those who had fallen under his curse were saved. And from then on no one dared to provoke him to anger, lest he curse him and he be maimed.

John 8:23 (echo, low confidence)

Notes and citation

Summary: Jesus declares that he came from above to curse and to call to the things above, and those under his curse are restored; afterwards no one dares to anger him.

Cite (SBL): Inf. Gos. Thom. 8 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-8). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 9

9Tischendorf 1876, 140–157

ΙΚαἱ μεθ᾽ ἡμέρας δέ τιμας éeaizep ὁ ᾿ἰησούς Cp rini δώματι ἐν ὑτσεροώου καὶ ἐν τῶν τυαιδίωουν τῶν τυαιζόμτον μετ᾽ αὐτοῦ qeσὼν dum rou δώματος κάτου ἀτσέθαμς: καὶ ἰδόμτα τὰ ἄλλα τυαιδία ἔφυγον, καὶ κατέστη 0 "lucouc uópoc. ἢ IKai ἐλθόμτες ol γομεῖς Tou τεθμεῶτος épckáAoup [αὐτὸν ὧς καταβαλόμτα αὐὑτόν. καὶ ὃ ἰησους cio'ey* ἐγὼ οὐδέωοτε karé&aAop αὑτόν]. ἐκεῖμοι δὲ éou- péazoy auróp. ? Kareuüóucey ὃ "lucoUc do τοῦ στέγου καὶ ἔστη wapà τὸ υτῶμα τοῦ συαιδίου, καὶ ἔκραζε opi μεγάλᾳ καὶ ctmep: Zhpoy, — οὕτο γὰρ τὸ ὅμομα αὑτοῦ ἐκαλεῖτο --ἁμαστὰς ctoé μοι, ὄγώ σε κατέβαλον; καὶ ἁμαστὰς πυαραχρῆμα εἶτσεμ᾽ οὐχὶ κύριε, oU κατέβαλας ἀλλὰ dpéorucac. καὶ ἱδόμτες ἐφεωλά- yucap. οἵ δὲ γομεῖς τοῦ τυαιδίου ἐδόφασαν τὸν θεὸν ἐσὶ τῷ γεγομότι σημείου, kal τροσεκύμησαν τοῦ ᾿Ιησοῦ.

IKai meth᾽ hēmeras de timas eeaizep ho ᾿iēsous Cp rini dōmati en hytseroōou kai en tōn tyaidiōoun tōn tyaizomton met᾽ autou qesōn dum rou dōmatos katou atsethams: kai idomta ta alla tyaidia ephygon, kai katestē 0 "lucouc uopoc. ē IKai elthomtes ol gomeis Tou tethmeōtos epckaAoup [auton hōs katabalomta auyton. kai ho iēsous cio'ey* egō oudeōote kare&aAop hauton]. ekeimoi de eou- peazoy aurop. ? Kareuuoucey ho "lucoUc do tou stegou kai estē wapa to ytōma tou syaidiou, kai ekraze opi megalą kai ctmep: Zhpoy, — houto gar to homoma hautou ekaleito --hamastas ctoe moi, ogō se katebalon? kai hamastas pyarachrēma eitsem᾽ ouchi kyrie, oU katebalas alla dpeorucac. kai hidomtes epheōla- yucap. hoi de gomeis tou tyaidiou edophasan ton theon esi tǭ gegomoti sēmeiou, kal trosekymēsan tou ᾿Iēsou.

And some days afterwards Jesus was playing on a roof in an upper story, and one of the children playing with him fell down from the roof and died. And when the other children saw it they fled, and Jesus was left alone. And the parents of the dead child came and accused him [of throwing him down. And Jesus said: “I did not throw him down.”] But they kept threatening him. Then Jesus came down from the roof and stood beside the body of the child, and cried with a loud voice and said: “Zeno” (for that was his name), “arise and tell me: did I throw you down?” And at once he arose and said: “No, Lord, you did not throw me down, but raised me up.” And when they saw it they were astonished. And the child's parents glorified God for the sign that had happened, and worshiped Jesus.

Notes and citation

Summary: Accused of pushing a playmate off a roof, Jesus raises the dead boy Zeno, who testifies that Jesus did not throw him down.

  • The words in square brackets are bracketed in the edition; they are translated.

Cite (SBL): Inf. Gos. Thom. 9 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-9). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 10

10Tischendorf 1876, 140–157

' Mer ὀλίγας hpépac oxízoop τις 30a ép τῇ γωμίᾳ pecorc- poc, ἔωεσεν ἡ ἀφίμη καὶ διέσχισεν τὴν βάσιν τοῦ woó0c αὑτοῦ, καὶ ἔφαιμος γεμόμεμος ἀσγέθμησκεν. ? Θορύβου δὲ γεμομέμου καὶ συμδρομῆς, ἔδραμε καὶ τὸ waiófop ᾿Ιησοῦς ἐκεῖ. καὶ βιασάμεμος διῆλθεν τὸν ὄχλον, καὶ ἐκράτησεν τοῦ μεαμίσκου τὸν ττεσληγότα τυόδαν, καὶ εὐθέους ἰάθη. choc δὲ τοῦ μεαμίσκο: dpácra μῦν, oxíze rà 30^a kai μμημόμευέ μου. ὁ δὲ ὄχλος ἰδὼν τὸ γεγομὸς τυροσεκύμησαν τὸ τυαιδίον, Aévopreo* ἄληθῶς τυμεῦμα θεοῦ époiκεῖ ép τῷ τυαιδίου τούτου.

' Mer oligas hpepac oxizoop tis 30a ep tę̄ gōmią pecorc- poc, eōesen hē aphimē kai dieschisen tēn basin tou woo0c hautou, kai ephaimos gemomemos asgethmēsken. ? Thorybou de gemomemou kai symdromēs, edrame kai to waiofop ᾿Iēsous ekei. kai biasamemos diēlthen ton ochlon, kai ekratēsen tou meamiskou ton tteslēgota tyodan, kai eutheous iathē. choc de tou meamisko: dpacra myn, oxize ra 30^a kai mmēmomeue mou. ho de ochlos idōn to gegomos tyrosekymēsan to tyaidion, Aevopreo* alēthōs tymeuma theou epoikei ep tǭ tyaidiou toutou.

After a few days a young man was splitting wood in a corner, and the axe fell and split the sole of his foot, and he was losing blood and dying. When there was an uproar and a crowd ran together, the child Jesus also ran there; and forcing his way he passed through the crowd, took hold of the young man's wounded foot, and at once it was healed. And he said to the young man: “Rise now, split the wood, and remember me.” And the crowd, seeing what had happened, worshiped the child, saying: “Truly the Spirit of God dwells in this child.”

Notes and citation

Summary: Jesus heals a young man whose foot has been split by an axe, and the crowd says that the Spirit of God dwells in him.

  • The OCR prints a piece of the editor's Latin apparatus in the middle of Jesus' words; it is removed by a logged correction.

Notes on the original text

  • Digital text corrected (OCR leak: the editor's Latin apparatus printed into the text): ἄλλα | κατέστιι: uterque codex κατέβη. Emendandum esse κατέστη vel κατέ- → .

Cite (SBL): Inf. Gos. Thom. 10 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-10). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 11

11Tischendorf 1876, 140–157

! "Oyroc δὲ αὐτοῦ &3aérouc, wéuoc αὐτὸν à uürap αὑτοῦ ὕδωρ ἀμτλῆσαι kai φέρειν ép τῷ ofkoo, δεδωοκῶς auro uóp(ay. ἐν δὲ τῶ ὄχλοω συγκρούσας, n ὑδρία ἐρράγη. ΓΟ δὲ ᾿Ιηισοὺῦς ἀσλώ- cac τὸ τυαλίον ówep up &e8Augépoo, ἐγέμισεν αὐτὸ ὕδωρ καὶ Hpeyke τῇ μητρὶ αὑτοῦ. ἰδοῦσα δὲ ἡ μήτηρ αὐτοῦ τὸ γεγομὸς σημεῖον κατεφίλει αὑτόν, kai διετήρει ἐν αὑτῇ τὰ μυστέρια d

! "Oyroc de autou &3aerouc, weuoc auton a uurap hautou hydōr amtlēsai kai pherein ep tǭ ofkoo, dedōokōs auro uop(ay. en de tō ochloō synkrousas, n hydria erragē. GO de ᾿Iēisouys aslō- cac to tyalion owep up &e8Augepoo, egemisen auto hydōr kai Hpeyke tę̄ mētri hautou. idousa de hē mētēr autou to gegomos sēmeion katephilei hauton, kai dietērei en hautę̄ ta mysteria d

When he was six years old, his mother sent him to draw water and bring it into the house, giving him a pitcher. But in the crowd he collided with someone, and the pitcher broke. Then Jesus spread out the cloak he was wearing, filled it with water, and brought it to his mother. When his mother saw the sign that had happened, she kissed him, and kept within herself the mysteries that …

Textual problem in this passage: see the notes.

Luke 2:19 (allusion, medium confidence)

Notes and citation

Summary: At six, Jesus carries water home in his cloak after breaking the pitcher, and his mother keeps these mysteries in her heart.

  • The chapter breaks off at the end in the OCR; the rest of the sentence is lost in the scan text.
  • ‘Kept within herself’ recalls Luke 2:19, 51.

Cite (SBL): Inf. Gos. Thom. 11 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-11). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 12

12Tischendorf 1876, 140–157

! JJáxp δὲ ép kaipoo. Tou owópou ἔφῆλθεν τὸ τυαιδίον μετὰ ποὺ warpóc αὑτοῦ (ya owcípce ofrop cio Tüp χώραν αὐτῶν: καὶ ἐν τῷ cw cípeip τὸν warépa aurou ἔστειρε καὶ τὸ τσαιδίον "lucoUc £ya κόκκον σίτου. ?Kai θερίσας καὶ ἀλωμίσας éwoíuce kópouc p. καὶ καλέσας τυάμτας τοὺς υτωχοὺς τῆς κώμης εἷς τὴν ἄλωμα ἐχαρίσατο auroto rop otrop, kai ᾿Ιοοσὴφ ἔφερεν τὸ καταλειφθὲν τοῦ σίτου. Hp δὲ ἑτών τι ὅτε τοῦτο ἐποίησε τὸ cuyctoy.

! JJaxp de ep kaipoo. Tou owopou ephēlthen to tyaidion meta pou warpoc hautou (ya owcipce ofrop cio Tup chōran autōn: kai en tǭ cw cipeip ton warepa aurou esteire kai to tsaidion "lucoUc £ya kokkon sitou. ?Kai therisas kai alōmisas ewoiuce kopouc p. kai kalesas tyamtas tous ytōchous tēs kōmēs heis tēn alōma echarisato auroto rop otrop, kai ᾿Ioosēph epheren to kataleiphthen tou sitou. Hp de hetōn ti hote touto epoiēse to cuyctoy.

Again, at the time of sowing, the child went out with his father to sow wheat in their field; and while his father was sowing, the child Jesus also sowed one grain of wheat. And when he had reaped and threshed it, he made a hundred cors of it. And he called all the poor of the village to the threshing floor and gave them the wheat, and Joseph took away what was left of the wheat. He was eight years old when he did this sign.

Notes and citation

Summary: At eight, Jesus sows a single grain that yields a hundred measures, and gives the wheat to the poor of the village.

  • A cor is a large dry measure.

Cite (SBL): Inf. Gos. Thom. 12 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-12). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 13

13Tischendorf 1876, 140–157

!"O δὲ warüp αὐτοῦ τέκτων Hy, Kal éwoíe ἔν τῷ καιρῷ ἐκείμοο ἄροτρα καὶ zuyoUc. ἐσσετάγη αὐτῷ κράββατος wapá roc wmAoucíou ὅσσος τυοιήσει αὑτοῦ. τοῦ δὲ ὁμὸς καμόμος τοῦ καλουμέμου ἐμαλλάκτου Oproc KoAoBoorépou, μὴ ἔχομτες τί τυοιῆσαι, ctoey τὸ τσαιδίον ὁ ᾿Ιησοῦς τῷ τυατρὶ αὑτοῦ "looo: θὲς κάτω τὰ δύο τύλα, καὶ ἐκ rou μέσου uépouc ἱσοσσοίησον αὑτά. ? Kai &woíncey Ἰωσὴφ καθὼς ctaey aoo τὸ τσαιδίον. ἔστη δὲ o" lncoUc ἐκ τοῦ Crépou μέρους καὶ ἐκράτησεν τὸ κολοβώτερον τύλον, καὶ ἐκτείμας αὑτὸ ἴσον ἐσσοίησεν τοῦ ἄλλου. καὶ εἶδεν ὃ warüp αὑτοῦ "looo καὶ ἐθαύμασε, καὶ ττεριλαβὼν τὸ τυαιδίον κατεφίλει λέγωμ᾽ μακάριός εἶμι, ὅτι τὸ waiófop τοῦτο δέδωκέ μοι ὁ θεός.

!"O de warup autou tektōn Hy, Kal ewoie en tǭ kairǭ ekeimoo arotra kai zuyoUc. essetagē autǭ krabbatos wapa roc wmAouciou hossos tyoiēsei hautou. tou de homos kamomos tou kaloumemou emallaktou Oproc KoAoBoorepou, mē echomtes ti tyoiēsai, ctoey to tsaidion ho ᾿Iēsous tǭ tyatri hautou "looo: thes katō ta dyo tyla, kai ek rou mesou uepouc hisossoiēson hauta. ? Kai &woincey Iōsēph kathōs ctaey aoo to tsaidion. estē de o" lncoUc ek tou Crepou merous kai ekratēsen to kolobōteron tylon, kai ekteimas hauto ison essoiēsen tou allou. kai eiden ho warup hautou "looo kai ethaumase, kai tterilabōn to tyaidion katephilei legōm᾽ makarios eimi, hoti to waiofop touto dedōke moi ho theos.

His father was a carpenter and at that time made ploughs and yokes. A bed was ordered from him by a certain rich man, that he should make it for him. But when one beam, the one called the crosspiece, was shorter than the other, and they did not know what to do, the child Jesus said to his father Joseph: “Lay the two pieces of wood down and make them even from the middle.” And Joseph did as the child told him. And Jesus stood at the other end and took hold of the shorter piece of wood, and stretching it out he made it equal to the other. And his father Joseph saw and marveled, and embracing the child he kissed him, saying: “Blessed am I, because God has given me this child.”

Notes and citation

Summary: When a beam for a rich man's bed is cut too short, Jesus stretches it to the right length, and Joseph blesses God for the child.

Cite (SBL): Inf. Gos. Thom. 13 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-13). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 14

14Tischendorf 1876, 140–157

!"lódop δὲ 6 "loocdp τὸν poUp τοῦ waibíou kal τὴν ἡλικιότητα, ὅτι ἀκμάζει, σσάλιν ἐβουλεύσατο μὴ εἶμαι αὐτὸ doeipop τῶν γραμμάτοων, καὶ ἀσαγαγὼν αὐτὸ τυαρέδωκεν ἐἔτέρῳ διδασκάλῳ. εἶσσε δὲ ὁ διδάσκαλος τῷ "loco: τυρῶτον τυαιδεύσω αὐτὸ τὰ ἔλλημικά, éocrra τὰ ἔβραϊκά. ἥδει γὰρ ὁ διδάσκαλος τὴν wetipay τοῦ wuó(ou, καὶ ἐφοβήθη αὐτό: Guo» γράψας τὸν ἄλφάβητον éwcτήδευεν αὑτὸ ἐστὶ ττολλὴν ὥραν, καὶ οὐκ ἀσσεκρίματο αὑτῷ. ?" €taxc δὲ αὑτῷ ὃ ᾿Ιησοῦσεἶ ὅμτως διδάσκαλος εἶ, καὶ εἶ οἷδας καλῶς τὰ γράμματα, εἷττέ μοι τοῦ ἄλφα τὴν δύμαμιν, κἀγώ σοι ἐρῶ τὴν τοῦ BRra. wikpapÜcio δὲ o διδάσκαλος CKpoucey aurou clo THp κεφαλήν. τὸ δὲ τυαιδίον woyéoac κατηράσατο αὕτον; Καὶ εὐθέως ἐλισσοθύμησε καὶ ἔσσεσεν χαμαὶ ἐστὶ τρόσωοσσον. ? Awcorpádou δὲ τὸ πυαιδίον eto τὸν οἴκον "᾿Ιωσήφ. "Ιωσὴφ δὲ ἐλυσήθη, καὶ τσαρἤγγειλε τῇ μητρὶ αὑτοῦ ὅσσως ἕξω τῆς θύρας μὴ ἀσσολύσεις αὖτόν, διότι ἁσσοθμήσκουσιν οἵ wapopyísoyreo αὑτόν.

!"lodop de 6 "loocdp ton poUp tou waibiou kal tēn hēlikiotēta, hoti akmazei, ssalin ebouleusato mē eimai auto doeipop tōn grammatoōn, kai asagagōn auto tyaredōken eeterǭ didaskalǭ. eisse de ho didaskalos tǭ "loco: tyrōton tyaideusō auto ta ellēmika, eocrra ta ebraïka. hēdei gar ho didaskalos tēn wetipay tou wuo(ou, kai ephobēthē auto: Guo» grapsas ton alphabēton ewctēdeuen hauto esti ttollēn hōran, kai ouk assekrimato hautǭ. ?" €taxc de hautǭ ho ᾿Iēsousei homtōs didaskalos ei, kai ei hoidas kalōs ta grammata, heitte moi tou alpha tēn dymamin, kagō soi erō tēn tou BRra. wikpapUcio de o didaskalos CKpoucey aurou clo THp kephalēn. to de tyaidion woyeoac katērasato hauton? Kai eutheōs elissothymēse kai essesen chamai esti trosōosson. ? Awcorpadou de to pyaidion eto ton oikon "᾿Iōsēph. "Iōsēph de elysēthē, kai tsarēngeile tę̄ mētri hautou hossōs hexō tēs thyras mē assolyseis auton, dioti hassothmēskousin hoi wapopyisoyreo hauton.

When Joseph saw the child's understanding and his age, that he was coming to maturity, he resolved again that he should not be ignorant of letters, and he took him and handed him over to another teacher. And the teacher said to Joseph: “First I will teach him Greek letters, then Hebrew.” For the teacher knew the child's skill and was afraid of him. Nevertheless he wrote out the alphabet and drilled him in it for a long time, and the child did not answer him. And Jesus said to him: “If you really are a teacher, and if you know the letters well, tell me the meaning of Alpha, and I will tell you that of Beta.” And the teacher was angered and struck him on the head. And the child was hurt and cursed him; and at once he fainted and fell to the ground on his face. And the child went back to Joseph's house. And Joseph was grieved, and charged his mother: “Do not let him out of the door, because those who anger him die.”

Notes and citation

Summary: A second teacher strikes Jesus for challenging him on the meaning of Alpha, and falls senseless under his curse; Joseph orders that the child be kept indoors.

Cite (SBL): Inf. Gos. Thom. 14 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-14). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 15

15Tischendorf 1876, 140–157

* Μετὰ δὲ χρόμον τιμὰ Érepoo τυάλιν καθηγητής, γμήσιος φίλος ὧν τοῦ ᾿Ιωσήφ, εἴασεν αὐτῷ ἄγαγέ μοι τὸ τπαιδίον cio το τυαιδευτήριον: focos. ἂν δυμηθῷὼ ἐγὼ μετὰ κολακίας διδάφζαι αὑτὸ τὰ γράμματα. καὶ ctoey "loc: εἴ θαρρεῖς, ἀδελφέ, Cwapop αὑτὸ μετὰ σεαυτοῦ. καὶ λαβὼν αὑτὸ μετ᾽ αὑτοῦ μετὰ φόβου καὶ ἀγῶμος woAAoU, τὸ δὲ τυαιδίον ἠἡδέως ἐσπσορεύετο. "Kai cicελθῶὼν θρασὺς cio τὸ διδασκαλεῖον εὗρε &i&A(oy κείμεμον ἐν τῷ ápaAovío, καὶ λαβὼν αὑτὸ οὐκ ἀμεγίμωσκε τὰ γράμματα rà Cp αὐτοῦ; αλλα apoti;do TO στόμα αὐτου ἐλάλει ᾿μεύματι aio, καὶ €0(óacke τὸν pópop τοὺς uepicorO rac. ὄχλος δὲ τυολὺς cupcA- 0óprec τσαριστήκεισαν ἀκούομτες aürou, kal éÜaupazoy ἐν τῇ ὡραιότητι τῆς διδασκαλίας aurou kal τῇ ἐτοιμασίᾳ τῶν AÓYoop αὐτοῦ, ὅτι μήσσιον ὧν τοιαῦτα φθέγγεται. ?" Akoócac δὲ "Ιοσὴφ ἐφοβήθη, καὶ ἔδραμεν cio τὸ διδασκαλεῖον, Aovicápepoc μὴ οὗτος o kaÜuvurüc ἔστιν ἄτειρος. cte δὲ ὁ καθηγητὴς ro ᾿Ιοσήφ᾽ (pa εἰδῇς, ἀδελφέ, ὅτι ἐγὼ μὲν ττυαρέλαδον τὸ σναιδίον ὧς μαθητήν, αὑτὸ δὲ woAAHc χάριτος kal σοφίας μεστόν Comp: koi λοισσὸν aj cc, aócAdé, apoy αὐτὸ cio τὸν otkóp σου. *'CDoc δὲ ἥκουσεν τὸ τυαιδίον ταῦτα, εὐθέωος τροσεγέλασεν αὑτῷ καὶ εἴσσεμ᾽ ἐσσειδὴ ὀρθῶς ἐλάλησας καὶ ὀρθῶς ἐμαρτύρησας, διὰ σὲ kdkcipoc ὁ τὐληγουθεὶς ἰαθήσεται. καὶ τταραυτὰ ἰάθη ὁ ἔτερος καθηγητής. τυαρέλαβε δὲ ὁ ᾿Ιοσὴφ τὸ waibíop καὶ ἀσσῆλθεν clo τὸν οἴκον αὐτοῦ.

* Meta de chromon tima Erepoo tyalin kathēgētēs, gmēsios philos hōn tou ᾿Iōsēph, eiasen autǭ agage moi to tpaidion cio to tyaideutērion: focos. an dymēthǭō egō meta kolakias didaphzai hauto ta grammata. kai ctoey "loc: ei tharreis, adelphe, Cwapop hauto meta seautou. kai labōn hauto met᾽ hautou meta phobou kai agōmos woAAoU, to de tyaidion hēēdeōs espsoreueto. "Kai cicelthōōn thrasys cio to didaskaleion heure &i&A(oy keimemon en tǭ apaAovio, kai labōn hauto ouk amegimōske ta grammata ra Cp autou? alla apoti?do TO stoma autou elalei ᾿meumati aio, kai €0(oacke ton popop tous uepicorO rac. ochlos de tyolys cupcA- 0oprec tsaristēkeisan akouomtes aurou, kal eUaupazoy en tę̄ hōraiotēti tēs didaskalias aurou kal tę̄ etoimasią tōn AOYoop autou, hoti mēssion hōn toiauta phthengetai. ?" Akoocac de "Iosēph ephobēthē, kai edramen cio to didaskaleion, Aovicapepoc mē houtos o kaUuvuruc estin ateiros. cte de ho kathēgētēs ro ᾿Iosēph᾽ (pa eidę̄s, adelphe, hoti egō men ttyareladon to snaidion hōs mathētēn, hauto de woAAHc charitos kal sophias meston Comp: koi loisson aj cc, aocAde, apoy auto cio ton otkop sou. *'CDoc de hēkousen to tyaidion tauta, eutheōos trosegelasen hautǭ kai eissem᾽ esseidē orthōs elalēsas kai orthōs emartyrēsas, dia se kdkcipoc ho tylēgoutheis iathēsetai. kai ttarauta iathē ho eteros kathēgētēs. tyarelabe de ho ᾿Iosēph to waibiop kai assēlthen clo ton oikon autou.

After some time yet another teacher, a true friend of Joseph, said to him: “Bring me the child to the school; perhaps I may be able to coax him into learning his letters.” And Joseph said: “If you have the courage, brother, take him with you.” And he took him with him with fear and much anxiety; but the child went gladly. And entering boldly into the school he found a book lying on the lectern; and taking it he did not read the letters in it, but opening his mouth he spoke by the Holy Spirit and taught the law to those standing by. And a great crowd came together and stood by listening to him, and they marveled at the beauty of his teaching and the readiness of his words, that, being an infant, he spoke such things. When Joseph heard it he was afraid and ran to the school, thinking that this teacher too might be without skill. But the teacher said to Joseph: “So that you may know, brother, I received the child as a disciple, but he is full of much grace and wisdom; and now, I beg you, brother, take him to your house.” When the child heard this, he at once smiled at him and said: “Since you have spoken rightly and borne right witness, for your sake that other one who was struck shall also be healed.” And immediately the other teacher was healed. And Joseph took the child and went away to his house.

Luke 4:17 (echo, low confidence)

Notes and citation

Summary: A third teacher takes Jesus gently; Jesus teaches the law by the Holy Spirit, the teacher acknowledges his wisdom, and for his sake the stricken teacher is healed.

  • ‘Without skill’ renders ἄπειρος; the sense is that Joseph feared this teacher too would provoke the child and suffer.

Cite (SBL): Inf. Gos. Thom. 15 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-15). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 16

16Tischendorf 1876, 140–157

Cuwocyuwe δὲ Ἰωσὴφ τὸν vióp αὑτοῦ róp ᾿Ιάκοοβον τοῦ δῆσαι τύλα Kal φέρειν cic 1óp ofkop αὐτοῦ: tikoNoó0ei δὲ kal τὸ wmaibíop Ἰησοῦς αὐτῶ. Kal συλλέγομτος τοῦ ᾿Ιακώβου rà φρύγαμα, ἔχιδμα ἔδακε τὴν χεῖραν "lakóov. * Kai κατατειμαμέμου αὑτοῦ καὶ dwmoAAuuépou τροσήγγισεν ὃ ᾿Ιησους Kai κατεφύσησε τὸ Ónvyua: καὶ εὐθέως ξυσαύσατο ὃ wópooc, καὶ τὸ θηρίον ἐρράγη, καὶ wapaurd ἔμειμεν ὃ ᾿Ἰάκοθος ὑγιής.

Cuwocyuwe de Iōsēph ton viop hautou rop ᾿Iakoobon tou dēsai tyla Kal pherein cic 1op ofkop autou: tikoNoo0ei de kal to wmaibiop Iēsous autō. Kal syllegomtos tou ᾿Iakōbou ra phrygama, echidma edake tēn cheiran "lakoov. * Kai katateimamemou hautou kai dwmoAAuuepou trosēngisen ho ᾿Iēsous Kai katephysēse to Onvyua: kai eutheōs xysausato ho wopooc, kai to thērion erragē, kai wapaurd emeimen ho ᾿Iakothos hygiēs.

Joseph sent his son James to bind up wood and bring it into his house, and the child Jesus followed him. And while James was gathering the sticks, a viper bit James's hand. And as he lay stretched out and perishing, Jesus came near and breathed on the bite; and at once the pain ceased, and the creature burst, and immediately James was well.

Acts 28:3 (echo, low confidence)

Notes and citation

Summary: When a viper bites James while he gathers wood, Jesus breathes on the bite, the snake bursts, and James is healed.

  • The OCR prints a piece of the editor's Latin apparatus inside the sentence; it is removed by a logged correction.
  • The scene recalls Acts 28:3–6.

Notes on the original text

  • Digital text corrected (OCR leak: the editor's Latin apparatus printed into the text): θρασὺ cio, pro quibus certe praestat x. cíoeA0cop θρασὺ cio | GpaAoyío : Min- “ → Ἰ.

Cite (SBL): Inf. Gos. Thom. 16 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-16). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 17

17Tischendorf 1876, 140–157

! Μετὰ δὲ ταῦτα ép τῇ γειτομίᾳ τοῦ "lcootip μοσῶν m μήσσιον ἀσνέθαμεν; καὶ ἔκλαιεν fi μήτηρ αὑτοῦ σφόδρα. ἄκουσε δὲ ὁ "Ιησοῦς ὅτι wép0oo μέγα καὶ θόρυβος γίμεται, καὶ ἔδραμε στσουδαίοσ᾽ καὶ εὐρὼν τὸ τυαϊιδίον pekpóp, καὶ ἥψατο τοῦ στήθους αὐτοῦ καὶ ctmey* σοὶ λέγω, Bpé$oo, μὴ ἀστοθάμης ἀλλὰ τῆσον, καὶ ἔστω μετὰ τῆς μητρός σου. καὶ εὐθὺς ἁμαβδλέψας ἐγέλασεν. cioe δὲ τῇ γυμαικί: ἄρον αὐτὸ καὶ δὸς γάλα, καὶ μμημόμευέ μου. ? Kai ἰδὼν ὃ wapcoróo ὄχλος ἐθαύμασεν, kai coy: ἀληθῶς τὸ woaδίον τοῦτο ἣ θεὸς Hp ü ἄγγελος θεοῦ, ὅτι τᾶς λόγος αὐτοῦ ἔργον ἐστὶν ἔτοιμον. καὶ ἐτᾶλθεν ὃ ᾿ησοῦς ἐκεῖθεν τυαίξωον μετὰ καὶ ἔτέρουν oauótoop.

! Meta de tauta ep tę̄ geitomią tou "lcootip mosōn m mēssion asnethamen? kai eklaien fi mētēr hautou sphodra. akouse de ho "Iēsous hoti wep0oo mega kai thorybos gimetai, kai edrame stsoudaios᾽ kai eurōn to tyaïidion pekpop, kai hēpsato tou stēthous autou kai ctmey* soi legō, Bpe$oo, mē astothamēs alla tēson, kai estō meta tēs mētros sou. kai euthys hamabdlepsas egelasen. cioe de tę̄ gymaiki: aron auto kai dos gala, kai mmēmomeue mou. ? Kai idōn ho wapcoroo ochlos ethaumasen, kai coy: alēthōs to woadion touto hē theos Hp u angelos theou, hoti tas logos autou ergon estin etoimon. kai etalthen ho ᾿ēsous ekeithen tyaixōon meta kai eteroun oauotoop.

After these things an infant in Joseph's neighborhood fell sick and died, and its mother wept greatly. And Jesus heard that there was great mourning and uproar, and he ran quickly; and finding the child dead, he touched its breast and said: “I say to you, infant, do not die but live, and be with your mother.” And at once it looked up and laughed. And he said to the woman: “Take him and give him milk, and remember me.” And the crowd standing by saw and marveled, and said: “Truly this child was either a god or an angel of God, for every word of his is a deed done.” And Jesus went away from there, playing with other children.

Luke 7:14 (echo, medium confidence)

Notes and citation

Summary: Jesus raises a dead infant in the neighborhood and gives him back to his mother, and the crowd marvels.

  • ‘I say to you … live’ recalls Luke 7:14.

Cite (SBL): Inf. Gos. Thom. 17 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-17). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 18

18Tischendorf 1876, 140–157

! Μετὰ δὲ xpópoy τιμὰ oiíkoóouüo γεμομέμης καὶ θορύβου εγάλου. ἴστατο ὁ ᾿Ιησοῦς καὶ ἀσσήλθεν ἔως ἐκεῖ. καὶ ἰδὼν ἄνθρωπον μεκρὸν Ke(uepop émeAó8ero 1o χειρὸς αὐτοῦ καὶ eiwep: σοὶ λέγω, dyOpoowe, dyáora, τυοίει τὸ ἔργον cov. καὶ εὐθέως ἁμαστὰς wpoccküpHoey αὐτόν. "ἥ ᾿Ιδὼν δὲ ὁ ὄχλος ἐθαύμασεν καὶ efe: τοῦτο τὸ τυαϊδίον οὐράμιόν éorip* τοολλὰς γὰρ ψυχὰς ἔσωσεν ἐκ θαμάτου; καὶ ἔχει σῶσαι ἔως τυάσης THO ζοῆς αὕτου.

! Meta de xpopoy tima oiikooouuo gemomemēs kai thorybou egalou. istato ho ᾿Iēsous kai assēlthen eōs ekei. kai idōn anthrōpon mekron Ke(uepop emeAo8ero 1o cheiros autou kai eiwep: soi legō, dyOpoowe, dyaora, tyoiei to ergon cov. kai eutheōs hamastas wpocckupHoey auton. "hē ᾿Idōn de ho ochlos ethaumasen kai efe: touto to tyaïdion ouramion eorip* toollas gar psychas esōsen ek thamatou? kai echei sōsai eōs tyasēs THO zoēs hautou.

After some time a house was being built and there was a great uproar, and Jesus rose and went there. And seeing a man lying dead, he took hold of his hand and said: “I say to you, man, arise, do your work.” And at once he arose and worshiped him. And the crowd saw and marveled and said: “This child is from heaven; for he has saved many souls from death, and he is able to save them all his life long.”

Mark 5:41 (echo, low confidence)

Notes and citation

Summary: Jesus raises a workman killed at a building site, and the crowd says the child is from heaven.

  • The OCR prints the editor's Latin note on a supplied name inside the sentence; it is removed by a logged correction (the edition supplies Ἰησοῦς, lacking in both manuscripts).

Notes on the original text

  • Digital text corrected (OCR leak: the editor's Latin note printed into the word ἄνθρωπον): àρτἸησοῦς : supplevimus ἰη σοῦς (scribi solitum 16), quod in utroque codice deest Opoowop → ἄνθρωπον.

Cite (SBL): Inf. Gos. Thom. 18 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-18). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').

Chapter 19

19Tischendorf 1876, 140–157

!"Oyroc δὲ αὐτοῦ δωδεκαετοῦς éwopeoyro οἵ γομεῖς αὐτοῦ κατὰ τὸ ἔθος cio "lepoucaAüpg eio τὴν ξορτὴν τοῦ wácxa μετὰ τῆς συμοδίας αὑτῶν, καὶ μετὰ τὸ wácxa UméoTpeoop cio τὸν ofkoy αὐτῶν. καὶ ép τῷ ὑτσοστρέφειν αὐτοὺς ἀμῆλθε τὸ τυαιδίον ᾿Ἰησοῦς eto "Ἰεροσόλυμα: oi δὲ γομεῖς αὐτοῦ ἔμόμισαν αὐτὸν ἐν τῇ συμοδίᾳ εἶμαι. *" OSeucáprooy δὲ 080p ἡμέρας μιᾶς, Czrroup αὐτὸν ép τοῖς συγγεμέσιν αὐτῶν, καὶ μὴ eupóyreo αὐτὸν ἐλυτήθησαν, καὶ Uméo1peyay τάλιν eio τὴν τυόλιν ζτητοῦμτες αὑτόν. καὶ μετὰ τρίτην ἡμέραν εὗρον αὐτὸν ἔν τῷ iepo? καθεζόμεμον ἐν μέσῳ r&y διδασκάλουν καὶ ἀκοίομτα καὶ époorópra αὐτούς. τῦροσεἴχον δὲ τωάμτες καὶ ἐθαύματον, υσῶς weaibíoy ὑσάρχων ἄτσοστομίξει τοὺς τρεσβυτέρους καὶ διδασκάλους τοῦ λαοῦ, ἐσιλύοων τὰ κεφάλαια τοῦ μόμου καὶ τὰς τυαραβολὰς τῶν τροφητῶν. ἦ1]ροσελθοῦσα δὲ à μήτηρ αὐτοῦ Papía εἴσσεν αὐτῷ" iparí τοῦτο éwoiησας ἤμῖν, τέκμον; ἰδοὺ ὀδυμώμεμοι ἐξητουμέν σε. καὶ εἴσσεν αὑτοῖς ὃ ᾿Ιησοῖστί με τητεῖτε; οὐκ οἵδατς ὅτι ἐν voto τοῦ wmaTpóc μου δεῖ εἶμαί με; * Ot δὲ γραμματεῖς καὶ Φφαρισαῖοι εἴσσομ᾽ σὺ εἴ μήτηρ τοῦ συαιδίου τούτου; ἢ δὲ εἴσσεμ᾽ ἐγώ εἶμι. καὶ εἴασον αὑτῷ: μακαρία σὺ ct ἐν γυμαιτίν, ὅτι εὐλόγησεν ὃ θεὸς τὸν καρισὸν τῆς κοιλίας σου" τοιαύτην γὰρ δόφαν καὶ τοιαύτην ἀρετὲν καὶ σοφίαν ore ἴδομεν οὕτε ἠκούσαμέν τσοτε. ὅἥ ᾿Ἀμαστὰς δὲ “Ἰησοῦς Ηκολούθησεν τῇ μητρὶ αὑτοῦ, καὶ Rp Umoraccóucyoc τοῖς γομεῦσιν αὑτοῦ. ὦ δὲ μήτηρ αὑτοῦ διετήρει wápra τὰ γεμόμεμα. ὁ δὲ “Ἰησοῦς τροέκουστε σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι" αὑτῷ ἢ óója cic τοὺς αἰῶμας τῶν αἰώμοων, ἁμέν.

!"Oyroc de autou dōdekaetous ewopeoyro hoi gomeis autou kata to ethos cio "lepoucaAupg eio tēn xortēn tou wacxa meta tēs symodias hautōn, kai meta to wacxa UmeoTpeoop cio ton ofkoy autōn. kai ep tǭ hytsostrephein autous amēlthe to tyaidion ᾿Iēsous eto "Ierosolyma: oi de gomeis autou emomisan auton en tę̄ symodią eimai. *" OSeucaprooy de 080p hēmeras mias, Czrroup auton ep tois syngemesin autōn, kai mē eupoyreo auton elytēthēsan, kai Umeo1peyay talin eio tēn tyolin ztētoumtes hauton. kai meta tritēn hēmeran heuron auton en tǭ iepo? kathezomemon en mesǭ r&y didaskaloun kai akoiomta kai epooropra autous. tyroseichon de tōamtes kai ethaumaton, ysōs weaibioy hysarchōn atsostomixei tous tresbyterous kai didaskalous tou laou, esilyoōn ta kephalaia tou momou kai tas tyarabolas tōn trophētōn. ē1]roselthousa de a mētēr autou Papia eissen autǭ" ipari touto ewoiēsas ēmin, tekmon? idou odymōmemoi exētoumen se. kai eissen hautois ho ᾿Iēsoisti me tēteite? ouk hoidats hoti en voto tou wmaTpoc mou dei eimai me? * Ot de grammateis kai Phpharisaioi eissom᾽ sy ei mētēr tou syaidiou toutou? ē de eissem᾽ egō eimi. kai eiason hautǭ: makaria sy ct en gymaitin, hoti eulogēsen ho theos ton karison tēs koilias sou" toiautēn gar dophan kai toiautēn areten kai sophian ore idomen houte ēkousamen tsote. hoē ᾿Amastas de “Iēsous Ēkolouthēsen tę̄ mētri hautou, kai Rp Umoraccoucyoc tois gomeusin hautou. ō de mētēr hautou dietērei wapra ta gemomema. ho de “Iēsous troekouste sophią kai hēlikią kai chariti" hautǭ ē ooja cic tous aiōmas tōn aiōmoōn, hamen.

When he was twelve years old his parents went, as was the custom, to Jerusalem for the feast of the Passover with their company, and after the Passover they returned to their house. And as they were returning, the child Jesus went up to Jerusalem; but his parents supposed that he was in the company. When they had gone a day's journey, they sought him among their kinsfolk, and not finding him they were grieved and went back again to the city seeking him. And after the third day they found him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all paid attention and marveled how, being a child, he silenced the elders and teachers of the people, explaining the chief points of the law and the parables of the prophets. And his mother Mary came up and said to him: “Child, why have you done this to us? See, we have been seeking you in sorrow.” And Jesus said to them: “Why do you seek me? Do you not know that I must be in my Father's house?” And the scribes and Pharisees said: “Are you the mother of this child?” And she said: “I am.” And they said to her: “Blessed are you among women, because God has blessed the fruit of your womb; for such glory and such virtue and wisdom we have never seen nor heard.” And Jesus rose and followed his mother, and was subject to his parents. And his mother kept all that had happened. And Jesus advanced in wisdom and stature and grace. To him be glory for ever and ever. Amen.

Luke 2:41–52 (allusion, high confidence) · Luke 2:49 (quotation, high confidence) · Luke 1:42 (quotation, high confidence)

Notes and citation

Summary: At twelve, Jesus stays behind in the temple teaching the elders, is found by his parents, and returns home subject to them, growing in wisdom.

  • This chapter retells Luke 2:41–52, with the scribes' blessing of Mary taken from Luke 1:42.

Cite (SBL): Inf. Gos. Thom. 19 (Tischendorf 1876, 140–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/evangelium-thomae-infantiae/1/#p-19). (abbreviation not yet checked)

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Translation: Translated by Claude from Tischendorf's Greek; compared afterwards with ANF 8 ('The Gospel of Thomas').