speaking these things to his father.
2 And he was much surprised, that being a child, he should speak such things; and after a few days he came to Joseph, and said,
3 Thou hast a wise and sensible child, send him to me, that he may learn to read.
4 When he sat down to teach the letters to Jesus, he began with the first letter Aleph;
5 But Jesus pronounced the second letter Mpeth (Beth) Cghimel (Gimel), and said over all the letters to him to the end.
6 Then opening a book, he taught his master the prophets: but be was ashamed, and was at a loss to conceive how he came to know the letters.
7 And he arose and went home, wonderfully surprised at so strange a thing.
1 Fragment of an adventure at a dyer’s.
AS Jesus was passing by a certain shop, he saw a young man dipping (or dyeing) some cloths and stockings in a furnace, of a sad colour, doing them according to every person’s particular order;
2 The boy Jesus going to the young man who was doing this, took also some of the cloths.
* * * * * *
Here endeth the Fragment of Thomas’s Gospel of the Infancy of Jesus Christ.
The Lost Books of the Bible, , at sacred-texts.com
THE EPISTLES of JESUS CHRIST and ABGARUS KING of EDESSA.[The first writer who makes any mention of the Epistles that passed between Jesus Christ and Abgarus, is Eusebius, Bishop of Caesarea, in Palestine, who flourished in the early part of the fourth century. For their genuineness, he appeals to the public registers and records of the City of Edessa in Mesopotamia, where Abgarus reigned, affirms that he found them written, in the Syriac language. He published a Greek translation of them, in his Ecclesiastical History. [*1] The learned world have been much divided on this subject; but, notwithstanding that the erudite Grabe, with Archbishop Cave, Dr. Parker, and other divines, has strenuously contended for their admission into the canon of Scripture, they are deemed apocryphal. The Rev. Jeremiah Jones observes, that the common people in England have this Epistle in their houses, in many places, fixed in a frame, with the picture of Christ before it; and that they generally, with much honesty and devotion, regard it as the word of God, and the genuine Epistle of Christ.]
A copy of a letter written by King Abgarus to Jesus, and sent to him by Ananias, his footman, to Jerusalem, 5 inviting him to Edessa.
ABGARUS, king of Edessa, to Jesus the good Saviour, who appears at Jerusalem, greeting.
2 I have been informed concerning you and your cures, which are performed without the use of medicines and herbs.
3 For it is reported, that you cause the blind to see, the lame to walk, do both cleanse lepers, and cast out unclean spirits and devils, and restore them to health[p. 63]
who have been long diseased, and raisest up the dead;
4 All which when I heard, I was persuaded of one of these two, viz: either that you are God himself descended from heaven, who do these things, or the son of God.
5 On this account therefore I have wrote to you, earnestly to desire you would take the trouble of a journey hither, and cure a disease which I am under.
6 For I hear the Jews ridicule you, and intend you mischief.
7 My city is indeed small, but neat, and large enough for us both.
The answer of Jesus by Ananias the footman to Abgarus the king, 3 declining to visit Edessa.
ABGARUS, you are happy, forasmuch as you have believed on me, whom ye have not seen.
2 For it is written concerning me, that those who have seen me should not believe on me, that they who have not seen might believe and live.
3 As to that part of your letter, which relates to my giving you a visit, I must inform you, that I must fulfil all the ends of my mission in this country, and after that be received up again to him who sent me.
4 But after my ascension I will send one of my disciples, who will cure your disease, and give life to you, and all that are with you.
^62:1 L. i. c. 13.
The Lost Books of the Bible, , at sacred-texts.com
The GOSPEL of NICODEMUS, formerly called the ACTS of PONTIUS PILATE.[Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion. The Rev. Jeremiah Jones says, that such pious frauds were very common among Christians even in the first three centuries; and that a forgery of this nature, with the view above mentioned, seems natural and probable. The same author, in noticing that Eusebius, in his Ecclesiastical history, charges the Pagans with having forged and published a book, called “The Acts of Pilate,” takes occasion to observe, that the internal evidence of this Gospel shows it was not the work of any Heathen; but that if in the latter end of the third century we find it in use among Christians (as it was then certainly in some churches) and about the same time find a forgery of the Heathens under the same title, it seems exceedingly probable that some Christians, at that time, should publish such a piece as this, in order partly to confront the spurious one of the Pagans, and partly to support those appeals which had been made by former Christians to the Acts of Pilate; and Mr. Jones says, he thinks so more particularly as we have innumerable instances of forgeries by the faithful in the primitive ages, grounded on less plausible reasons. Whether it be canonical or not, it is of very great antiquity, and is appealed to by several of the ancient Christians. The present translation is made from the Gospel published by Grynaeus in the Orthodoxographa, vol. i. tom. ii. p. 643.] [p. 64]
The Gospel of NICODEMUS the disciple, concerning the Sufferings and Resurrection of our Master and Saviour JESUS CHRIST.
1 Christ accused to Pilate by the Jews of healing on the sabbath, 9 summoned before Pilate by a messenger who does him honour, 20 worshipped by the standards bowing down to him.
ANNAS and Caiaphas, and Summas, and Datam, Gamaliel, Judas, Levi, Nepthalim, Alexander, Cyrus, and other Jews, went to Pilate about Jesus, accusing him with many bad crimes.
2 And said, We are assured that Jesus is the son of Joseph the carpenter, [*1] land born of Mary, and that he declares himself the Son of God, and a king; [*2] and not only so, but attempts the dissolution of the sabbath, [*3] and the laws of our fathers.
3 Pilate replied; What is it which he declares? and what is it which he attempts dissolving?
4 The Jews told him, We have a law which forbids doing cures on the sabbath day; [*4] but he cures both the lame and the deaf, those afflicted with the palsy, the blind, and lepers, and demoniacs, on that day by wicked methods.
5 Pilate replied, How can he do this by wicked methods? They answered, He is a conjurer, and casts out devils by the prince of the devils; [*5] [*6] and so all things become subject to him.
6 Then said Pilate, Casting out devils seems not to be the work of an unclean spirit, but to proceed from the power of God.
7 The Jews replied to Pilate, We entreat your highness to summon him to appear before your tribunal, and hear him yourself.
8 Then Pilate called a messenger and said to him, By what means will Christ be brought hither?
9 Then went the messenger forth, and knowing Christ, worshipped him; and having spread the cloak which he had in his hand upon the ground, he said, Lord, walk upon this, and go in, for the governor calls thee.
10 When the Jews perceived what the messenger had done they exclaimed (against him) to Pilate, and said, Why did you not give him his summons by a beadle, and not by a messenger?–For the messenger, when he saw him, worshipped him, and spread the cloak which he had in his hand upon the ground before him, and said to him, Lord, the governor calls thee.
11 Then Pilate called the messenger, and said, Why hast thou done thus?
12 The messenger replied, When thou sentest me from Jerusalem to Alexander, I saw Jesus sitting in a mean figure upon a she-ass, and the children of the Hebrews cried out, Hosannah, holding boughs of trees in their hands.
13 Others spread their garments in the way, and said, Save us, thou who art in heaven; blessed is he who cometh in the name of the Lord. [*7]
14 Then the Jews cried out, against the messenger, and said, The children of the Hebrews made their acclamations in the Hebrew language; and how couldst thou, who art a Greek, understand the Hebrew?[p. 65]
Click to enlarge
MARY OFFERING IN THE TEMPLE. FROM A GREEK DIPTYCHON OF THE THIRTEENTH OR FOURTEENTH CENTURY.
15 The messenger answered them and said, I asked one of the Jews and said, What is this which the children do cry out in the Hebrew language?
16 And he explained it to me, saying, they cry out Hosannah, which being interpreted, is, O, Lord, save me; or, O Lord, save.
17 Pilate then said to them, Why do you yourselves testify to the words spoken by the children, namely, by your silence? In what has the messenger done amiss? And they were silent.
18 Then the governor said unto the messenger, Go forth and endeavour by any means to bring him in.
19 But the messenger went forth, and did as before; and said, Lord, come in, for the governor calleth thee.
20 And as Jesus was going in by the ensigns, who carried the standards, the tops of them bowed down and worshipped Jesus.
21 Whereupon the Jews exclaimed more vehemently against the ensigns.
22 But Pilate said to the Jews, I know it is not pleasing to you that the tops of the standards did of themselves bow and worship Jesus; but why do ye exclaim against the ensigns, as if they had bowed and worshipped?
23 They replied to Pilate, We saw the ensigns themselves bowing and worshipping Jesus.
24 Then the governor called the ensigns and said unto them, Why did you do thus?
25 The ensigns said to Pilate, We are all Pagans and worship the gods in temples; and how should we think anything about worshipping him? We only held the standards in our hands and they bowed themselves and worshipped him.
26 Then said Pilate to the rulers of the synagogue, Do ye yourselves choose some strong men, and let them hold the standards, and we shall see whether they will then bend of themselves.
27 So the elders of the Jews sought out twelve of the most strong and able old men, and made them hold the standards and they stood in the presence of the governor.
28 Then Pilate said to the messenger, Take Jesus out, and by some means bring him in again. And Jesus and the messenger went out of the hall.
29 And Pilate called the ensigns who before had borne the standards, and swore to them, that if they had not borne the standards in that manner when Jesus before entered in, he would cut off their heads.
30 Then the governor commanded Jesus to come in again.
31 And the messenger did as he had done before, and very much entreated Jesus that he would go upon his cloak, and walk on it, and he did walk upon it, and went in.
32 And when Jesus went in, the standards bowed themselves as before, and worshipped him.
2 Is compassionated by Pilate’s wife, 7 charged with being born in fornication. 12 Testimony to the betrothing of his parents. Hatred of the Jews to him.
NOW when Pilate saw this, he was afraid, and was about to rise from his seat.
2 But while he thought to rise, his own wife who stood at a distance, sent to him, saying[p. 66] [paragraph continues] Have thou nothing to do with that just man; for I have suffered much concerning him in a vision this night. [*1]
3 When the Jews heard this they said to Pilate, Did we not say unto thee, He is a conjuror? Behold, he hath caused thy wife to dream.
4 Pilate then calling Jesus, said, thou hast heard what they testify against thee, and makest no answer?
5 Jesus replied, If they had not a power of speaking, they could not have spoke; but because every one has the command of his own tongue, to speak both good and bad, let him look to it.
6 But the elders of the Jews answered, and said to Jesus, What shall we look to?
7 In the first place, we know this concerning thee, that thou wast born through fornication; secondly, that upon the account of thy birth the infants were slain in Bethlehem; thirdly, that thy father and mother Mary fled into Egypt, because they could not trust their own people.
8 Some of the Jews who stood by spake more favourably, We cannot say that he was born through fornication; but we know that his mother Mary was betrothed to Joseph, and so he was not born through fornication.
9 Then said Pilate to the Jews who affirmed him to be born through fornication, This your account is not true, seeing there was a betrothment, as they testify who are of your own nation.
10 Annas and Caiaphas spake to Pilate, All this multitude of people is to be regarded, who cry out, that he was born through fornication, and is a conjuror; but they who deny him to be born through fornication, are his proselytes and disciples.
11 Pilate answered Annas and Caiaphas, Who are the proselytes? They answered, They are those who are the children of Pagans, and are not become Jews, but followers of him.
12 Then replied Eleazer, and Asterius, and Antonius, and James, Caras and Samuel, Isaac and Phinees, Crispus and Agrippa, Annas and Judas, We are not proselytes, but children of Jews, and speak the truth, and were present when Mary was betrothed.
13 Then Pilate addressing himself to the twelve men who spake this, said to them, I conjure you by the life of Caesar, that ye faithfully declare whether he was born through fornication, and those things be true which ye have related.
14 They answered Pilate, We have a law, whereby we are forbid to swear, it being a sin: Let them swear by the life of Caesar that it is not as we have said, and we will be contented to be put to death.
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