The gospel of Thomas is extant virtually in its entirety in Coptic, but there are also Greek fragments for some of the sayings. Important note: you will have to have the New Athena Unicode font installed in order to view the Coptic characters on this thread properly. This font is freeware. Also, my Coptic is practically nonexistent. I have simply formatted the text as it stands and lined up the sayings with their English translation.
Index to other gospel texts.
Text and Translation
Papyrus Oxyrhynchus 654 | Papyrus Oxyrhynchus 654 |
1 Οὗτοι οἱ {οἱ} λόγοι οἱ [ἀπόκρυφοι οὓς ἐλά-] 2 λησεν Ἰη(σοῦ)ς ὁ ζῶν κ[αὶ ἔγραψεν Ἰούδα<ς> ὁ] 3 καὶ Θωμᾶ<ς>. 1 καὶ εἶπεν· [ὃς ἂν τὴν ἑρμηνεί-] 4 αν τῶν λόγων τούτ[ων εὑρίσκῃ, θανάτου] 5 οὐ μὴ γεύσηται. 2 [λέγει Ἰη(σοῦ)ς·] 6 μὴ παυσάσθω ὁ ζη[τῶν τοῦ ζητεῖν ἕως ἂν] 7 εὕρῃ, καὶ ὅταν εὕρ[ῃ θαμβηθήσεται καὶ θαμ-] 8 βηθεὶς βασιλεύση κα[ὶ βασιλεύσας ἐπαναπα-] 9 ήσεται. 3 λέγει Ἰ[η(σοῦ)ς· ἐὰν] 10 οἱ ἕλκοντες ἡμᾶς [εἴπωσιν ὑμῖν· Ἰδοὺ] 11 ἡ βασιλεία ἐν οὐρα[νῷ, ὑμᾶς φθήσεται] 12 τὰ πετεινὰ τοῦ οὐρ[ανοῦ. ἐὰν δ᾿ εἴπωσιν ὅ-] 13 τι ὑπὸ τὴν γήν ἐστ[ιν, εἰσελεύσονται] 14 οἱ ἰχθύες τῆς θαλά[σσης προφθάσαν-] 15 τες ὑμᾶς· καὶ ἡ βασ[ιλεία τοῦ θεοῦ] 16 ἐντὸς ὑμῶν [ἐ]σ̣τι [κἀκτός· ὃς ἂν ἑαυτὸν] 17 γνῷ, ταύτην εὑρή[σει, καὶ ὅτε ὑμεῖς] 18 ἑαυτοὺς γνώσεσθα[ι, εἴσεσθε ὅτι υἱοί] 19 ἐστε ὑμεῖς τοῦ πατρὸς τοῦ ζ[ῶντος· εἰ δὲ μὴ] 20 γνώσ<εσ>θε ἑαυτοὺς, ἐν [τῇ πτωχείᾳ ἐστὲ,] 21 καὶ ὑμεῖς ἐστε ἡ πτω[χεία. 4 λέγει Ἰη(σοῦ)ς·] 22 οὐκ ἀποκνήσει ἄνθ[ρωπος παλαιὸς ἡμε-] 23 ρῶν ἐπερωτῆσε πα[ιδίον ἑπτὰ ἡμε-] 24 ρῶν περὶ τοῦ τόπου τῆ[ς ζωῆς, και ζή-] 25 σετε ὅτι πολλοὶ ἔσονται π̣[ρῶτοι ἔσχατοι, καὶ] 26 οἱ ἔσχατοι πρῶτοι, καὶ [εἰς ἓν καταντήσου-] 27 σιν. 5 λέγει Ἰη(σοῦ)ς· [γνῶθι τὸ ὃν ἔμπροσ-] 28 θεν τῆς ὄψεώς σου, καὶ [τὸ κεκαλυμμένον] 29 ἀπό σου ἀποκαλυφ<θ>ήσετ[αί σοι· οὐ γάρ ἐσ-] 30 τιν κρυπτὸν ὃ οὐ φαν[ερὸν γενήσεται,] 31 καὶ θεθαμμένον ὃ ο[ὐκ ἐγερθήσεται.] 32 6 [ἐξ]ετάζουσιν αὐτὸν οἱ [μαθηταὶ αὐτοῦ καὶ] 33 [λέ]γουσιν· πῶς νηστεύ[σομεν, καὶ πῶς προσ-] 34 [ευξόμ]εθα, καὶ πῶς [ἐλεημοσύνην ποιήσο-] 35 [μεν, κα]ὶ τί παρατηρήσ[ομεν περὶ τῶν βρω-] 36 [μάτω]ν̣; λέγει Ἰη(σοῦ)ς· [μὴ ψεύδεσθε καὶ ὃ-] 37 [τι μισ]εῖται μὴ ποιεῖτ̣[ε, ὅτι πάντα ἐνώπ-] 38 [ιον τ]ῆς ἀληθ[ε]ίας ἀν[αφαίνεται· οὐδὲν] 39 [γάρ ἐστι]ν ἀ[π]οκεκρ̣[υμμένον ὃ οὐ φανερὸν] 40 [ἔσται.] 7 [μα]κ̣άρι[ός] ἐστιν [...] 41 [...]ν̣ ἔστ[...] 42 [...] ὃ̣ν[....] | 1 These are the {the} [hidden] words [which] 2 the living Je(su)s [sp]oke a[nd Juda<s> wrote, who] 3 is also Thoma<s>. 1 And he said, ["Whoever should] 4 [find the interpreta]tion of the[se] words shall not 5 taste [of death."] 2 [Je(su)s says,] 6 "Let the one who se[eks] not cease [to seek until he should] 7 find, and whenever he [should] find [he shall marvel, and] 8 having marveled he shall reign, an[d having reigned] he shall 9 [rest."] 3 J[e(su)s] says, ["If] 10 those drawing us [should say to you, 'Behold,] 11 the kingdom is in heav[en,'] the birds of hea[ven] 12 shall precede you. [And if they should say] 13 [that] it i[s] under the earth, the fish of the 14 se[a shall go on preced]ing 15 you. And the king[dom of God] 16 [í]s within you [and without. Whoever] should know 17 [himself, he shall] find this, [and, when you] 18 kno[w] yourselves, [you shall realize that] you 19 are [sons] of the l[iving] father. [But if you do not] 20 kn<o>w yourselves, [you are] in [the poverty,] 21 and you are the pov[erty."] 4 [Je(su)s says,] 22 "A m[an old of da[ys] shall not hesitate 23 to ask a ch[ild of seven da]ys 24 concerning the place o[f life, and] and he shall [live,] 25 since many f[irst] shall be [last, and] 26 the last first, and they shall [attain unto] 27 [one."] 5 Je(su)s says, ["Know that which is be-] 28 fore your sight, and [what has been veiled] 29 from you shall <b>e unveiled [for you. For it] 30 [í]s [not] hidden which [shall] not [become] app[arent,] 31 and buried which [shall] n[ot be raised."] 32 6 [His disciples ex]amine him [and] 33 [s]ay, "How [shall we] fast, [and how shall] 34 [w]e [pray,] and how [shall we give alms,] 35 [an]d what shall [we] observe [concerning] 36 [food]s?" Je(su)s says, ["Do not tell falsehoods, and] 37 do not d[o what] is [hat]ed, [since all things] 38 [are apparent] be[fore t]he tr[u]th. [For there] 39 [í]s [nothing] hid[den] a[w]ay which [will not be] 40 [apparent."] 7 ["Bl]ess[ed] is [...] 41 [...]? ???[...] 42 [...] ??[...."] |
Papyrus Oxyrhynchus 1 | Papyrus Oxyrhynchus 1 |
Verso 1 26 ...καὶ τότε διαβλέψεις2 ἐκβαλεῖν τὸ κάρφος 3 τὸ ἐν τῷ ὀφθαλμῷ 4 τοῦ ἀδελφοῦ σου. 27 λ̣έγει 5 Ἰ(ησοῦ)ς· ἐὰν μὴ νηστεύση- 6 ται τὸν κόσμον οὐ μὴ 7 εὕρηται τὴν βασιλεί- 8 αν τοῦ θ(εο)ῦ· καὶ ἐὰν μὴ 9 σαββατίσητε τὸ σάβ- 10 βατον οὐκ ὄψεσθε τὸ<ν> 11 π(ατέ)ρα. 28 λ̣έγει Ἰ(ησοῦ)ς· ἔ[σ]την 12 ἐν μέσῳ τοῦ κόσμου 13 καὶ ἐν σαρκ{ε}ὶ ὤφθην 14 αὐτοῖς· καὶ εὗρον πάν- 15 τας μεθύοντας καὶ 16 οὐδένα εὗρον δειψῶ<ν>- 17 τα ἐν αὐτοῖς· καὶ πο- 18 νεῖ ἡ ψυχή μου ἐπὶ 19 τοῖς ϋἱοῖς τῶν ἀν(θρώπ)ων 20 ὅτι τυφλοί εἰσιν τῇ καρ- 21 δίᾳ αὐτῶ[ν] κ̣αὶ [οὐ] βλ̣έπ̣- 22 [ουσιν....] |
Verso 1 26 "...and then you shall see clearly2 to cast out the speck 3 that is in the eye 4 of your brother." 27 J(esu)s 5 says, "If you do not fast 6 from the world, you will not 7 find the king- 8 dom of G(o)d. And, if you do not 9 keep the Sabbath as a Sab- 10 bath, you will not see the<e> 11 f(athe)r." 28 J(esu)s says, "I [s]tood 12 in the middle of the world 13 and was seen by them in 14 flesh; and I found all 15 of them drunken and 16 I found none thirst<y> 17 among them. And my 18 soul travails over 19 the sons of m(e)n, 20 since they are blind in 21 thei[r] heart and do [not] 22 s[ee ...."] |
Recto 23 29 [...κε]ῖ̣ [ταύτ]η̣ν̣ [τ]ὴν πτωχία<ν>.24 30 [λ̣έγ]ει [Ἰ(ησοῦ)ς· ὅπ]ου ἐὰν ὦσιν 25 [τρ]ε̣[ῖς] ε[ἰσὶ]ν̣ θεοί, καὶ 26 [ὅ]που ε[ἷς] ἐστιν μόνος, 27 [λέ]γω, ἐγώ εἰμι μετ᾿ αὐ- 28 τ[οῦ]. 77b ἔγει[ρ]ον τὸν λίθο<ν> 29 κἀκεῖ εὑρήσεις με· 30 σχίσον τὸ ξύλον κἀγὼ 31 ἐκεῖ εἰμι. 31 λ̣έγει Ἰ(ησοῦ)ς· Οὐ- 32 κ ἔστιν δεκτὸς προ- 33 φήτης ἐν τῇ π(ατ)ρίδι αὐ- 34 τ[ο]ῦ, οὐδὲ ἰατρὸς ποιεῖ 35 θεραπείας εἰς τοὺς 36 γ{ε}ινώσκοντας αὐτό<ν>. 37 32 λ̣έγει Ἰ(ησοῦ)ς· πόλις οἰκοδο- 38 μημένη ἐπ᾿ ἄκρον 38 [ὄ]ρους ὑψηλοῦ{ς} καὶ ἐσ- 40 τηριγμένη οὔτε πε- 41 [σ]εῖν δύναται οὔτε κρυ- 42 [β]ῆναι. 33 λ̣έγει Ἰ(ησοῦ)ς· <ὁ> ἀκούεις 43 [ε]ἰς [τὸ ἓν ὠ]τίον σου το[ῦ ....] |
Recto 23 29 ["...??]? [th]is, [t]he povert<y>."24 30 [J(esu)s say]s, "Wh]ere there should be 25 [thr]e[e,] they a[r]e gods, and 26 [wh]ere there is o[ne] alone, 27 [I s]ay, I am with 28 h[im."] 77b "Rai[s]e the ston<e> 29 and there you shall find me. 30 Split the wood and I 31 am there." 31 J(esu)s says, "A 32 prophet is not accep- 33 ted in h[í]s f(ath)erland, 34 nor does a physician do 35 healings for those 36 who know hi<m>." 37 32 J(esu)s says, "A city 38 built upon the peak 38 of a high [m]ountain and for- 40 tified is able neither to 41 fa[l]l nor to be hid- 42 [d]en. 33 J(esu)s says, "<What> you hear 43 [í]n your [one e]ar, th[e ....] |
Papyrus Oxyrhynchus 655 | Papyrus Oxyrhynchus 655 |
Column 1 1 36 [... ἀπ]ὸ πρωὶ ἕ[ως ὀψὲ,]2 [μήτ]ε ἀ[φ᾿] ἑσπ[έρας] 3 [ἕως π]ρωὶ, μήτε [τῇ] 4 [τροφῇ ὑμῶ]ν τί φά- 5 [γητε, μήτε] τῇ στ[ο-] 6 [λῇ ὑμῶν τ]ί ἐνδύ- 7 [ση]σ̣θ̣ε̣. [πολ]λῷ κρε̣ί̣[σ-] 8 [σον]έ̣ς̣ ἐ[στε] τῶν [κρί-] 9 νων ἅτι[να ο]ὐ ξα̣[ί-] 10 νει οὐ[δ]ὲ ν̣[ήθ]ει. [μηδ-] 11 ὲν ἔχοντ[ες ἔ]ν̣δ[υ-] 12 μα τί ἐν[δύεσθε] καὶ 13 ὑμεῖς; τίς ἂν προσθ<εί>η 14 ἐπὶ τὴν εἱλικίαν 15 ὑμῶν; αὐτὸ[ς δ]ώσει 16 ὑμεῖν τὸ ἔνδυμα ὑ- 17 μῶν. 37 λ̣έγουσιν αὐ- 18 τῷ οἱ μαθηταὶ αὐτοῦ· 19 πότε ἡμεῖν ἐμφα- 20 νὴς ἔσει, καὶ πότε 21 σε ὀψόμεθα; λέγει· 22 ὅταν ἐκδύσησθε κα[ὶ] 23 μὴ αἰσχύνθητε. |
Column 1 1 36 ["... fr]om early un[til late,]2 [no]r fr[om] eve[ning] 3 [until e]arly, nor [for you]r 4 [food,] what you should 5 e[at, nor] for [your] 6 r[obe, with wh]at you will 7 [be] clothed. [You ar]e [muc]h 8 grea[ter] than the [lil-] 9 ies whi[ch neith]er c[a]rd 10 no[r] sp[in]. If you hav[e] 11 [no c]l[o]thing, 12 with what [will] you also be 13 cl[othed?] Who might 14 a<d>d to your 15 lifespan? He himsel[f] will [g]ive 16 you your cloth- 17 ing." 37 His disciples 18 say to him, 19 "When will you be ap- 20 parent to us, and when 21 will we see you?" He says, 22 "When you are unclothed an[d] 23 are not ashamed." |
Column 2 1 38 ...θ[...]2 λέ[γει ...] 3 ο[...] 4 τ[...] 5 γ[...] 6 κα[ὶ ...] 7 ν[...] 8 κα[ὶ ...] 9 ἡμ[έραι ...] 10 σε[...] 11 [....] 39 [λ̣έγει] 12 [Ἰ(ησοῦ)ς· οἱ Φαρισαῖοι] 13 [καὶ οἱ γραμματεῖς] 14 ἔλ[αβον τὰς κλεῖδας] 15 τῆς [γνώσεως· αὐτοὶ ἔ-] 16 κρυψ[αν αὐτάς, οὔτε] 17 εἰσῆλ[θον, οὔτε τοὺς] 18 εἰσερ[χομένους ἀφῆ-] 19 καν [εἰσελθεῖν, ὑμεῖς] 20 δὲ γεί[νεσθε φρόνι-] 21 μοι ὡ[ς ὄφεις καὶ ἀ-] 22 κέραι[οι ὡς περιστε-] 23 ρ̣α̣[ί.] |
Column 2 1 38 ...?[...]2 sa[ys "...] 3 ?[...] 4 ?[...] 5 ?[...] 6 an[d ...] 7 ?[...] 8 an[d ...] 9 da[ys ...] 10 ??[...] 11 [...."] 39 [J(esu)s] 12 [says, "The Pharisees] 13 [and the scribes] 14 to[ok the keys] 15 of [knowledge; they themselves] 16 hi[d them, and did not] 17 [go] in, [nor did they al-] 18 low those who were g[oing] in 19 [to go in,] but [you,] 20 be[come shre]wd 21 a[s serpents and in-] 22 noce[nt as] 23 [doves.] |
Nag Hammadi Codex II, Pages 32-51: chapters 0-39, 40-114. Continuous text (for convenience): Coptic, English.
Notes and Quotes
Commentary: Refer to links saying by saying.
Hippolytus, Refutation of All Heresies 5.7.20-21: Οὐ μόνον <δὲ> αὑτῶν ἐπιμαρτυρεῖν φασι [οἱ Ναασσηνοὶ] τῷ λόγῳ τὰ Ἀσσυρίων μυστήρια καὶ Φρυγῶν, <ἀλλὰ καὶ τὰ Αἰγυπτίων> περὶ τὴν τῶν γεγονότων καὶ γινομένων καὶ ἐσομένων ἔτι μακαρίαν κρυβομένην ὁμοῦ καὶ φανερουμένην φύσιν, ἥνπερ φασὶν <τὴν> ἐντὸς ἀνθρώπου βασιλείαν <τῶν> οὐρανῶν ζητουμένην. περὶ ἧς διαρρήδην ἐν τῷ κατὰ Θωμᾶν ἐπιγραφομένῳ εὐαγγελίῳ παραδιδόασι λέγοντες οὕτως· «ἐμὲ ὁ ζητῶν εὑρήσει ἐν παιδίοις ἀπὸ ἐτῶν ἐπτά· ἐκεῖ γὰρ ἐν τῷ τεσσαρεσκαιδεκάτῳ αἰῶνι κρυβόμενος φανεροῦμαι». τοῦτο δὲ οὐκ ἔστιν Χριστοῦ, ἀλλὰ Ἱπποκράτους λέγοντος «ἑπτὰ ἐτῶν παῖς πατρὸς ἥμισυ»· ὅθεν οὗτοι, τὴν ἀρχέγονον φύσιν τῶν ὅλων ἐν ἀρχεγόνῳ τιθέμενοι σπέρματι, τὸ Ἱπποκράτειον ἀκηκοότες ὅτι ἐστὶν ἥμισυ πατρὸς παιδίον ἑπτὰ ἐτῶν, ἐν τοῖς τέσσαρσι <καὶ δέκα> φασὶν ἔτεσι, κατὰ τὸν Θωμᾶν, εἶναι φανερούμενον. / But [the Naassenes] assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature— concealed, and yet at the same time disclosed— of things that have been, and are coming into existence, and moreover will be—(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man. And concerning this (nature) they hand down an explicit passage, occurring in the Gospel inscribed according to Thomas, expressing themselves thus: He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest. This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: A child of seven years is half of a father. And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates, that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. Philo, On the Creation of the World 36.105: 105 Ὁ μὲν οὖν Σόλων ἑβδομάσι δέκα ταῖς εἰρημέναις καταριθμεῖ τὸν ἀνθρώπινον βίον. ὁ δ' ἰατρὸς Ἱπποκράτης ἡλικίας ἑπτὰ εἶναί φησι, παιδίου, παιδός, μειρακίου, νεανίσκου, ἀνδρός, πρεσβύτου, γέροντος, ταύτας δὲ μετρεῖσθαι μὲν ἑβδομάσιν, οὐ μὴν ταῖς κατὰ τὸ ἑξῆς. λέγει δ' οὕτως· “Ἐν ἀνθρώπου φύσει ἑπτά εἰσιν ὧραι, ἃς ἡλικίας καλέουσι, παιδίον, παῖς, μειράκιον, νεανίσκος, ἀνήρ, πρεσβύτης, γέρων· καὶ παιδίον μέν ἐστιν ἄχρις ἑπτὰ ἐτέων ὀδόντων ἐκβολῆς· παῖς δ' ἄχρι γονῆς ἐκφύσιος, ἐς τὰ δὶς ἑπτά· μειράκιον δ' ἄχρι γενείου λαχνώσιος, ἐς τὰ τρὶς ἑπτά· νεανίσκος δ' ἄχρις αὐξήσιος ὅλου τοῦ σώματος, ἐς τὰ τετράκις ἑπτά· ἀνὴρ δ' ἄχρις ἑνὸς δέοντος ἐτέων πεντήκοντα, ἐς τὰ ἑπτάκις ἑπτά· πρεσβύτης δ' ἄχρι πεντήκοντα ἕξ, ἐς τὰ ἑπτάκις ὀκτώ· τὸ δ' ἐντεῦθεν γέρων.” / 105 Solon therefore thus computes the life of man by the aforesaid ten periods of seven years. But Hippocrates the physician says that there are seven ages of man: infancy, childhood, boyhood, youth, manhood, middle age, old age; and that these too, are measured by periods of seven, though not in the same order. And he speaks thus: In the nature of man there are seven seasons, which men call ages; infancy, childhood, boyhood, and the rest. He is an infant till he reaches his seventh year, the age of the shedding of his teeth. He is a child till he arrives at the age of puberty, which takes place in fourteen years. He is a boy till his beard begins to grow, and that time is the end of a third period of seven years. He is a youth till the completion of the growth of his whole body, which coincides with the fourth seven years. Then he is a man till he reaches his forty-ninth year, or seven times seven periods. He is a middle aged man till he is fifty-six, or eight times seven years old; and after that he is an old man. Hippocrates, Aphorisms 3.24-31: 24 Ἐν δὲ τῇσιν ἡλικίῃσι τοιάδε ξυμβαίνει· τοῖσι μὲν σμικροῖσι καὶ νεογνοῖσι παιδίοισιν, ἄφθαι, ἔμετοι, βῆχες, ἀγρυπνίαι, φόβοι, ὀμφαλοῦ φλεγμοναὶ, ὤτων ὑγρότητες. 25 Πρὸς δὲ τὸ ὀδοντοφυέειν προσάγουσιν, οὔλων ὀδαξησμοὶ, πυρετοὶ, σπασμοὶ, διάῤῥοιαι, καὶ μάλιστα ὅταν ἀνάγωσι τοὺς κυνόδοντας, καὶ τοῖσι παχυτάτοισι τῶν παίδων, καὶ τοῖσι σκληρὰς τὰς κοιλίας ἔχουσιν. 26 Πρεσβυτέροισι δὲ γενομένοισι, παρίσθμια, σπονδύλου τοῦ κατὰ τὸ ἰνίον εἴσω ὤσιες, ἄσθματα, λιθιάσιες, ἕλμινθες στρογγύλαι, ἀσκαρίδες, ἀκροχορδόνες, σατυριασμοὶ, χοιράδες, καὶ τἄλλα φύματα, μάλιστα δὲ τὰ προειρημένα. 27 Τοῖσι δὲ ἔτι πρεσβυτέροισι καὶ πρὸς τὴν ἥβην προσάγουσι, τουτέων τε τὰ πολλὰ, καὶ πυρετοὶ χρόνιοι μᾶλλον, καὶ ἐκ ῥινῶν αἵματος ῥύσιες. 28 Τὰ δὲ πλεῖστα τοῖσι παιδίοισι πάθεα κρίνεται, τὰ μὲν ἐν τεσσαράκοντα ἡμέρῃσι, τὰ δὲ ἐν ἑπτὰ μησὶ, τὰ δὲ ἐν ἑπτὰ ἔτεσι, τὰ δὲ πρὸς τὴν ἥβην προσάγουσιν· ὅσα δ' ἂν διαμείνῃ τοῖσι παιδίοισι, καὶ μὴ ἀπολυθῇ περὶ τὸ ἡβάσκειν, ἢ τῇσι θηλείῃσι περὶ τὰς τῶν καταμηνίων ῥήξιας, χρονίζειν εἴωθεν. 29 Τοῖσι δὲ νεηνίσκοισιν, αἵματος πτύσιες, φθίσιες, πυρετοὶ ὀξέες, ἐπιληψίαι, καὶ τἄλλα νουσήματα, μάλιστα δὲ τὰ προειρημένα. 30 Τοῖσι δὲ ὑπὲρ τὴν ἡλικίην ταύτην, ἄσθματα, πλευρίτιδες, περιπλευμονίαι, λήθαργοι, φρενίτιδες, καῦσοι, διάῤῥοιαι χρόνιαι, χολέραι, δυσεντερίαι, λειεντερίαι, αἱμοῤῥοΐδες. 31 Τοῖσι δὲ πρεσβύτῃσι, δύσπνοιαι, κατάῤῥοοι βηχώδεες, στραγγουρίαι, δυσουρίαι, ἄρθρων πόνοι, νεφρίτιδες, ἴλιγγοι, ἀποπληξίαι, καχεξίαι, ξυσμοὶ τοῦ σώματος ὅλου, ἀγρυπνίαι, κοιλίης καὶ ὀφθαλμῶν καὶ ῥινῶν ὑγρότητες, ἀμβλυωπίαι, γλαυκώσιες, βαρυηκοΐαι. / 24 In the different ages the following complaints occur: to little and new-born children, aphthae, vomiting, coughs, sleeplessness, frights inflammation of the navel, watery discharges from the ears. 25 At the approach of dentition, pruritus of the gums, fevers, convulsions, diarrhoea, especially when cutting the canine teeth, and in those who are particularly fat, and have constipated bowels. 26 To persons somewhat older, affections of the tonsils, incurvation of the spine at the vertebra next the occiput, asthma, calculus, round worms, ascarides, acrochordon, satyriasmus, struma, and other tubercles (phymata), but especially the aforesaid. 27 To persons of a more advanced age, and now on the verge of manhood, the most of these diseases, and, moreover, more chronic fevers, and epistaxis. 28 Young people for the most part have a crisis in their complaints, some in forty days, some in seven months, some in seven years, some at the approach to puberty; and such complaints of children as remain, and do not pass away about puberty, or in females about the commencement of menstruation, usually become chronic. 29 To persons past boyhood, haemoptysis, phthisis, acute fevers, epilepsy, and other diseases, but especially the aforementioned. 30 To persons beyond that age, asthma, pleurisy, pneumonia, lethargy, phrenitis, ardent fevers, chronic diarrhoea, cholera, dysentery, lientery, hemorrhoids. 31 To old people dyspnoea, catarrhs accompanied with coughs, dysuria, pains of the joints, nephritis, vertigo, apoplexy, cachexia, pruritus of the whole body, insomnolency, defluxions of the bowels, of the eyes, and of the nose, dimness of sight, cataract (glaucoma), and dullness of hearing.(Refer to Thomas 4.)
Hippolytus, Refutation of All Heresies 5.8.32: λέγουσι γοῦν [οἱ Ναασσηνοὶ]· «εἰ νεκρὰ ἐφάγετε καὶ ζῶντα ἐποιήσατε, τί, ἂν ζῶντα φάγητε, ποιήσετε;» / Thus they say, "If you eat the dead and make them living, what will you do if you eat the living?" (Refer to Thomas 11b.)
Origen, Homily on Luke 1.1: Τὸ μέντοι ἐπιγεγραμμένον κατὰ Αἰγυπτίους εὐαγγέλιον καὶ τὸ ἐπιγεγραμμένον τῶν Δώδεκα εὐαγγέλιον οἱ συγγράψαντες «ἐπεχείρησαν»· Ἤδη δὲ ἐτόλμησε καὶ Βασιλείδης γράψαι κατὰ Βασιλείδην εὐαγγέλιον. «Πολλοὶ μὲν οὖν ἐπεχείρησαν»· φέρεται γὰρ καὶ τὸ κατὰ Θωμᾶν εὐαγγέλιον καὶ τὸ κατὰ Ματθίαν καὶ ἄλλα πλείονα. / One is written according to the Egyptians, another according to the twelve. Basilides also dared to write a gospel and to entitle it by his own name. Many have taken in hand to write. I know a certain gospel which is called according to Thomas, and one according to Matthias, and many others. / Ecclesia quator habet evangelia, haeresis plurima, e quibus quoddam scribitur secundum Aegyptios, aliud iuxta duodecim apostolos. ausus fuit et Basilides scribere evangelium et suo illud nomine titulare. multi conati sunt scribere, sed quatuor tantum evangelia sunt probata, e quibus super persona domini et salvatoris nostri proferenda sunt dogmata. scio quoddam evangelium quod apellatur secundum Thomam et iuxta Matthiam: et alia plurima legimus. / The church has four gospels, heresy many, from among which a certain one is written according to the Egyptians, another according to the twelve apostles. Even Basilides dared to write a gospel and to entitle it by his own name. Many have taken in hand to write, but four gospels only are approved, from which the dogmas about the person of our Lord and savior are to be derived. I know a certain gospel whose appellation is according to Thomas, and [another] according to Matthias. And many others have we read.
Eusebius, History of the Church 3.25.6-7: ἀναγκαίως δὲ καὶ τούτων ὅμως τὸν κατάλογον πεποιήμεθα, διακρίνοντες τάς τε κατὰ τὴν ἐκκλησιαστικὴν παράδοσιν ἀληθεῖς καὶ ἀπλάστους καὶ ἀνωμολογημένας γραφὰς καὶ τὰς ἄλλως παρὰ ταύτας, οὐκ ἐνδιαθήκους μὲν ἀλλὰ καὶ ἀντιλεγομένας, ὅμως δὲ παρὰ πλείστοις τῶν ἐκκλησιαστικῶν γινωσκομένας, ἵν' εἰδέναι ἔχοιμεν αὐτάς τε ταύτας καὶ τὰς ὀνόματι τῶν ἀποστόλων πρὸς τῶν αἱρετικῶν προφερομένας ἤτοι ὡς Πέτρου καὶ Θωμᾶ καὶ Ματθία ἢ καί τινων παρὰ τούτους ἄλλων εὐαγγέλια περιεχούσας ἢ ὡς Ἀνδρέου καὶ Ἰωάννου καὶ τῶν ἄλλων ἀποστόλων πράξεις· ὧν οὐδὲν οὐδαμῶς ἐν συγγράμματι τῶν κατὰ τὰς διαδοχὰς ἐκκλησιαστικῶν τις ἀνὴρ εἰς μνήμην ἀγαγεῖν ἠξίωσεν, πόρρω δέ που καὶ ὁ τῆς φράσεως παρὰ τὸ ἦθος τὸ ἀποστολικὸν ἐναλλάττει χαρακτήρ, ἥ τε γνώμη καὶ ἡ τῶν ἐν αὐτοῖς φερομένων προαίρεσις πλεῖστον ὅσον τῆς ἀληθοῦς ὀρθοδοξίας ἀπᾴδουσα, ὅτι δὴ αἱρετικῶν ἀνδρῶν ἀναπλάσματα τυγχάνει, σαφῶς παρίστησιν· ὅθεν οὐδ' ἐν νόθοις αὐτὰ κατατακτέον, ἀλλ' ὡς ἄτοπα πάντῃ καὶ δυσσεβῆ παραιτητέον. / But we have also necessarily made a catalogue of these likewise, judging between those writings which are, according to the ecclesiastical tradition, true and genuine and confessed and the others with these, not testamental but indeed disputed, but likewise available to most of the ecclesiastical men, either gospels held forth as of Peter or of Thomas or of Matthias, or also of certain others besides these, or the acts as of Andrew or of John and the other apostles, of which none in any way has any of the ecclesiastical men in the succession has seen fit to make mention in his writing. And moreover, somehow even the character of the phrasing differs from the apostolic style, and the opinion and tendency of those things extant in them is so very far from the true orthodoxy that it is indeed clear that they happen to be the forgeries of heretical men. They ought therefore not even to be ordered among the illegitimate [books], but shunned as altogether improper and irreligious.
Cyril of Jerusalem, Catecheses 4.36: Τῆς δὲ καινῆς διαθήκης, τὰ τέσσαρα μόνα εὐαγγελία· τὰ δὲ λοιπὰ ψευδεπίγραφα καὶ βλαβερὰ τυγχάνει. Ἔγραψαν καὶ Μανιχαῖοι κατὰ Θωμᾶν εὐαγγέλιον, ὅπερ εὐωδίᾳ τῆς εὐαγγελικῆς ἐπωνυμίας ἐπικεχρωσμένον, διαφθείρει τὰς ψυχὰς τῶν ἁπλουστέρων. Δέχου δὲ καὶ τὰς Πράξεις τῶν δώδεκα ἀποστόλων. Πρὸς τούτοις δὲ καὶ τὰς ἑπτὰ, Ἰακώβου, καὶ Πέτρου, καὶ Ἰωάννου, καὶ Ἰούδα καθολικὰς ἐπιστολάς· ἐπισφράγισμα δὲ τῶν πάντων, καὶ μαθητῶν τὸ τελευταῖον, τὰς Παύλου δεκατέσσαρας ἐπιστολάς. Τὰ δὲ λοιπὰ πάντα, ἐν δευτέρῳ κείσθω. Καὶ ὅσα [μὲν] ἐν ἐκκλησίαις μὴ ἀναγινώσκεται, ταῦτα μηδὲ κατὰ σαυτὸν ἀναγίνωσκε, καθὼς ἤκουσας. Καὶ τὰ μὲν περὶ τούτων, ταῦτα. / But of the New Testament there are four gospels alone, and the rest happen to be pseudepigraphal and harmful. The Manichaeans even wrote a gospel of Thomas, which has been anointed by the sweetness of its evangelical title and corrupts the souls of the simpler folk. But receive also the Acts of the Twelve Apostles; on top of those, the seven catholic epistles, to wit, of James, and of Peter, and of John, and of Jude; and as the seal of all of them, even the consummation of the disciples, the fourteen epistles of Paul. But let all the rest sit in second place. And, as many as are not read in the church, do not read these even by yourself, just as you heard. And these are the things about those matters.
Cyril of Jerusalem, Catecheses 6.31: Τούτου μαθηταὶ τρεῖς γεγόνασι, Θωμᾶς καὶ Βαδδᾶς καὶ Ἑρμᾶς. Μηδεὶς ἀναγινωσκέτω τὸ κατὰ Θωμᾶν εὐαγγέλιον· οὐ γάρ ἐστιν ἑνὸς τῶν δώδεκα ἀποστόλων, ἀλλ' ἑνὸς τῶν κακῶν τριῶν τοῦ Μάνου μαθητῶν. / This one [Mani] had three disciples: Thomas, Baddas, and Hermas. Let no one read the Gospel according to Thomas, for he is not one of the twelve apostles, but one of the three wicked disciples of Mani.
Jerome, Prologue of the Four Gospels: Plures fuisse qui evangelia scripserunt, et Lucas evangelista testatur, dicens: Quoniam quidem multi conati sunt ordinare narrationem rerum, quae in nobis completae sunt, sicut tradiderunt nobis, qui ab initio ipsi viderunt sermonem, et ministraverunt ei; et perseverantia usque ad praesens tempus monimenta declarant, quae a diversis auctoribus edita, diversarum haereseon fuere principia, ut est illud iuxta Aegyptios, et Thomam, et Matthiam, et Bartholomaeum, duodecim quoque apostolorum, et Basilidis atque Apellis, ac reliquorum, quos enumerare longissimum est. / There have been many who wrote gospels as Luke the evangelist testifies, saying: Inasmuch as many have endeavored to set in order the narrative of the things that have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word.1 Those of the documents that are even now extant, being published by a variety of authors, were the origins of a variety of heresies; examples are the gospel of the Egyptians, of Thomas, of Matthias, of Bartholomew, even of the twelve apostles, of Basilides and of Apelles, and of all the others whom it would take too long to list.
Mani, Fundamental Epistle, apud Augustine, Against the Fundamental Epistle 11, Against Felix 1.1: Manichaeus apostolus Iesu Christi providentia Dei Patris. Haec sunt salubria verba, ex perenni ac vivo fonte; quae qui audierit, et eisdem primum crediderit, deinde quae insinuant custodierit, numquam erit morti obnoxius, verum aeterna et gloriosa vita fruetur. Nam profecto beatus est iudicandus, qui hac divina instructus cognitione fuerit, per quam liberatus in sempiterna vita permanebit. / Manichæus, an apostle of Jesus Christ, by the providence of God the Father. These are wholesome words from the perennial and living fountain; and whoever shall have heard them, and shall have first believed them, and then shall have observed the truths they set forth, shall never suffer death, but shall enjoy eternal life in glory. For he is to be judged truly blessed who has been instructed in this divine knowledge, by which he is made free and shall abide in everlasting life. (Refer to the Thomasine prologue.)
Ambrose, Exposition on the Gospel of Luke 1.2: Fertur etiam aliud evangelium, quod scribitur secundum Thoman. novi aliud scriptum secundum Matthian. / There is another gospel, entitled according to Thomas. I know another entitled according to Matthias.
Philip of Side, History of the Church, codex Baroccianus 142: πλεῖσται τῶν ἀρχαίων... τὸ δὲ καθ' Ἑβραίους εὐαγγέλιον καὶ τὸ λεγόμενον Πέτρου καὶ Θωμᾶ τελείως ἀπέβαλλον αἱρετικῶν ταῦτα συγγράμματα λέγοντες. / The majority of the ancients... utterly rejected the gospel according to the Hebrews and that said to be of Peter and that of Thomas, considering them to be the compositions of heretics.
Synopsis of pseudo-Athanasius, chapter 76: Τῆς Νέας πάλιν Διαθήκης ἀντιλεγόμενα ταῦτα. Περίοδοι Πέτρου, Περίοδοι Ἰωάννου, Περίοδοι Θωμᾶ, Εὐαγγέλιον κατὰ Θωμᾶ, Διδαχὴ ἀποστόλων, Κλημέντια, ἐξ ὧν μετεφράσθησαν ἐκλεγέντα τὰ ἀληθέστερα καὶ θεόπνευστα. / Again, of the New Testament the disputed [books] are these: The Travels of Peter, the Travels of John, the Travels of Thomas, the gospel according to Thomas, the teaching of the apostles, the Clementia, from which were paraphrased those elected as the most true and God-breathed.
Innocence I, epistle to the bishop Tolosanus, dated February 20, 405: Cetera autem quae vel sub nomine Matthiae sive Iacobi minoris, vel sub nomine Petri et Ioannis, quae a quodam Leucio scripta sunt, vel sub nomine Andreae, quae a Xenocaride et Leonida philosophis, vel sub nomine Thomae, et si qua sunt alia, non solum repudianda, verum etiam noveris esse damnanda. / But may you know that there are others which go under the name of Matthias or of James the lesser, or under the name of Peter and John, which were written by a certain Leucius, or under the name of Andrew, which were by Xenocaridus and Leonidas the philosophers, or under the name of Thomas, and there may be others, which must not only be repudiated but truly even damned.
The Gelasian Decree, probably century V, lists among the apocryphal works the evangelium nomine Thomae apocryphum, or the apocryphal gospel by the name of Thomas. In note 9 of page 20 of Los evangélios apócrifos Aurelio de Santos Otero writes of this gospel: "Se conserva. Es más conocido en la tradición por el nombre de Παιδικά. Está citado también en la lista de los Sesenta libros, en la Stichometria y en el catálogo de escritos maniqueos de Timoteo presbítero." In English: "It is extant. It is better known in the tradition by the name of παιδικα [or infancy]. It is also cited in the list of the Sixty Books, in the Stichometry, and in the catalogue of Manichean writings of Timothy the presbyter." Thus de Santos apparently regards the gospel of Thomas listed in these later catalogues of noncanonical texts as the infancy gospel of Thomas, not the gospel of Thomas that we know from Nag Hammadi, Oxyrhynchus, and the earlier patristic quotations.
Pseudo-Leontius of Byzantium (Theodore of Raithu), On the Sects 3.2 (late century VI): οὗτοι καὶ βιβλία τινὰ ἑαυτοῖς καινοτομοῦσι. λέγουσι γὰρ εὐαγγέλιον κατὰ Θωμᾶν καὶ Φίλιππον, ἅπερ ἡμεῖς οὐκ ἴσμεν. / They (that is, the Manichaeans) invent new books for themselves. For they speak of a gospel according to Thomas and one according to Philip, which we do not know.
Timothy the Presbyter, On the Reception of Heretics: οἱ δ' ἀπ' αὐτοῦ θεοστυγεῖς Μανιχαῖοι καινοτομοῦσιν ἑαυτοῖς δαιμονιώδη βιβλία, ἅπερ εἰσὶ τάδε· ...τὸ κατὰ Θωμᾶν εὐαγγέλιον. / The accursed Manichaeans who follow him [Mani] invent diabolical books for themselves. They are: ... the gospel according to Thomas.
Venerable Bede, Exposition on the Gospel of Luke 1, Prologue: Denique nonnulli Thomae, alii Bartholomaei, quidam Matthiae, aliqui etiam duodecim apostolorum titulo reperiuntur falso sua scripta praenotasse. / Then many Thomases, Bartholomews, Matthiases, and others are found to have attached an apostolic pseudonym to their own writings.
Acts of the Second Council of Nicaea 6.5: καὶ τὸ κατὰ Θωμᾶν Μανιχαῖοι παρεισήγαγον εὐαγγέλιον, ὅπερ ἡ καθολικὴ ἐκκλησία ὡς ἀλλότριον εὐσεβῶς ἀποστρέφεται. / Manichaeans have introduced the gospel according to Thomas, which the Catholic Church piously rejects as something foreign.
Chronology of Nicephorus: Εὐαγγέλιον κατὰ Θωμᾶν, στίχοι ͵απʹ. / The gospel according to Thomas, 1300 lines.
Peter of Sicily, History of the Manichaeans 16: μαθηταὶ δὲ τούτου τοῦ ἀντιχρίστου Μάνεντος γεγόνασι δώδεκα· Σισίννιος ὁ τούτου διάδοχος, καὶ Θωμᾶς ὁ τὸ κατ' αὐτὸν Μανιχαϊκὸν εὐαγγέλιον συντάξας. / The disciples of the antichrist Mani were twelve: Sisinnios his successor and Thomas, who composed the Manichaean gospel according to his name.
Pseudo-Photius, Against the Manichaeans 1.14: μαθηταὶ μέντοι τοῦ δυσωνύμου Μάνεντος γεγόνασι δώδεκα, Σισίννιος... καὶ Θωμᾶς ὁ τὸ κατ' αὐτὸν ὀνομαζόμενον συνταξάμενος εὐαγγέλιον. / There were twelve disciples of that hateful Mani, Sisinnios... and Thomas, who composed the gospel according to his name.
Bart Ehrman and Zlatko Plese, The Apocryphal Gospels: Texts and Translations.
Thomas O. Lambdin, English translation.
Martijn Linssen, Interactive Coptic-English Translation.
Bentley Layton, Nag Hammadi Codex II, 2-7.
John Dominic Crossan, The Historical Jesus.
Early Christian Writings: The Gospel of Thomas.
TextExcavation: The Gospel of Thomas.
Biblical Criticism & History Forum: Other Gospel Texts.
Images
Papyrus Oxyrhynchus 654: http://www.bl.uk/manuscripts/Viewer.asp ... 1531_f001v
Papyrus Oxyrhynchus 1 Verso: http://www.gospels.net/img/poxy1v.jpg
Papyrus Oxyrhynchus 1 Recto: http://www.gospels.net/img/poxy1r.jpg
Papyrus Oxyrhynchus 655: http://iiif.lib.harvard.edu/manifests/view/drs:7456399
Oxyrhynchus Funerary Strip: http://ccdl.libraries.claremont.edu/cdm ... ha/id/1619
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