AGRAPHA.

Some of our many sources for primitive Christianity.

The following sayings are the twenty-one cases of agrapha dealt with by Joachim Jeremias in his
book, Unknown Sayings of Jesus, as well as most of those listed by Aurelio de Santos Otero in his
classic, Los evangélios apócrifos.
An agraphon is a saying of the Lord that was not written down. It is a somewhat unfortunate term,
since obviously the saying was written down at some point, else how could we know about it? What
is actually meant by the term is that the saying was not written down in the canonical gospels. Also
included in this list are several that are attributed, not to the Lord himself, but to some unknown
scripture; these sayings make the list for their similarity to other dominical sayings, and for the fact
that sometimes Christian authors attributed straightforward canonical sayings of the Lord to
scripture rather than to the Lord himself (refer to 1 Timothy 5.18, for instance, as apparently
referencing Luke 10.7 or something very much like it).
Also of interest: The significant textual variants in the canonical texts and the canonical sayings of
Jesus as found outside the gospels.
The sayings are listed alphabetically by catch-phrase at the bottom of this page.
Paul.
John.
The Acts of the Apostles.
The Acts of Peter.
The Didache.
Barnabas.
Justin Martyr.
Irenaeus.
Clement of Alexandria.
Tertullian.
Pseudo-Clementines.
The Apostolic Church Order.
Hippolytus.
Origen.
Didymus (the blind).
Eusebius.
Epiphanius.
The Didascalia.
Jerome.
Augustine.
Macarius.
Canonical Rule of the Holy Apostles.
Papyri.
Manuscript variants.
Theodorus Balsamo.
Old homily.

Paul.
1 Thessalonians 4.15-17a:
Τουτο γαρ υμιν λεγομεν εν λογω κυριου, οτι ημεις οι ζωντες οι περιλειπομενοι εις την παρουσιαν
του κυριου ου μη φθασωμεν τους κοιμηθεντας· οτι αυτος ο κυριος εν κελευσματι, εν φωνη
αρχαγγελου και εν σαλπιγγι θεου, καταβησεται απ ουρανου και οι νεκροι εν Χριστω αναστησονται
πρωτον, επειτα ημεις οι ζωντες οι περιλειπομενοι αμα συν αυτοις αρπαγησομεθα εν νεφελαις εις
απαντησιν του κυριου εις αερα.
For this we say to you by the word of the Lord, that we who are alive and remain to the advent of
the Lord will not precede those who have fallen asleep, because the Lord himself, with a shout, with
the voice of the archangel and with the trumpet of God, will descend from heaven, and the dead in
Christ will rise first. Afterward we who are alive and remain will be raptured up together with them
in the clouds to meet the Lord in the air.

John.
Revelation 3.3b; 22.7:
Εαν ουν μη γρηγορησης, ηξω ως κλεπτης, και ου μη γνως ποιαν ωραν ηξω επι σε.
If therefore you do not wake up, I shall come as a thief, and you will not know at which hour I shall
come upon you.
Και ιδου, ερχομαι ταχυ· μακαριος ο τηρων τους λογους της προφητειας του βιβλιου τουτου.
And behold, I am coming quickly. Blessed is the one who keeps the words of the prophecy of this
book.
The epistles to the seven churches in Revelation 1.9-3.22 also contain extensive sayings of the risen
Lord.

The Acts of the Apostles.

Acts 20.35b:
Μακαριον εστιν μαλλον διδοναι η λαμβανειν.
It is blessed rather to give than to receive.

The Acts of Peter.

Acts of Peter 10:
Qui mecum sunt non me intellexerunt.
Those who are with me have not understood me.

The Didache.
Didache 1.6:
Αλλα και περι τουτου δε ειρηται· Ιδρωσατω η ελεμοσυνη σου εις ταις χειρας σου μεχρις αν γνως
τινι δως.
But rather also concerning this he has said: Let your alm sweat in your hands until you know to
whom to give it.

Barnabas.
Barnabas 7.11b:
Ουτω, φησιν, οι θελοντες με ιδειν και αψασθαι μου της βασιλειας οφειλουσιν θλιβεντες και
παθοντες λαβειν με.
Thus, he says, those who wish to see me and take hold of my kingdom must receive me in
tribulation and suffering.
Barnabas 12.1:
Ομοιως παλιν περι του σταυρου οριζει εν αλλω προφητη λεγοντι· Και τοτε ταυτα συντελεσθησεται;
λεγει κυριος· Οταν ξυλον κλιθη και αναστη, και οταν εκ ξυλου αιμα σταξη. εχεις παλιν περι του
σταυρου και του σταυρουσθαι μελλοντος.
Likewise again he narrates concerning the cross in another prophet, who says: And when will these
things be consummated? The Lord says: When the tree shall lean over and stand up, and when
blood shall flow from the tree. You have again a note concerning the cross and the who was to be
crucified.
This saying may reflect an Ezekiel apocryphon partially preserved in 4Q385 (translation slightly
modified from Michael Owen Wise, Martin G. Abegg, and Edward M. Cook, The Dead Sea scrolls:
A New Translation, page 448):
[And] I said: O LORD, when will [th]ese things come to pass? And the LORD said to
[me: Until ... and after many] days a tree shall bend, and it shall stand up....*

* My thanks to Andy Harrington for pointing out this connection.

Justin Martyr.
Justin Martyr, Dialogue with Trypho 35; Syrian Didascalia 6.5:
Εσονται σχισματα και αιρεσεις.
There shall be schisms and heresies.
Justin Martyr, Dialogue 47:
Διο και ημετερος κυριος Ιησους Χριστος ειπεν· Εν οις αν υμας καταλαβω, ιν τουτοις και κρινω.
On this account our Lord Jesus Christ also said: In what things I take you [by surprise], in those
things I also will judge.
Compare 1 Corinthians 11.19.

Irenaeus.
Irenaeus, Against Heresies 5.33.3-4:
Praedicta itaque benedictio ad tempora regni sine contradictione pertinet, quando regnabunt iusti
surgentes a mortuis, quando et creatura renovata et liberata multitudinem fructificabit universae
escae, ex rore caeli et ex fertilitate terrae, quemadmodum presbyteri meminerunt, qui Iohannem
discipulum domini viderunt, audisse se ab eo, quemadmodum de temporibus illis docebat dominus
et dicebat:
The blessing thus predicted pertains, without [fear of] contradiction, to the times of the kingdom,
when the just, rising from the dead, will reign, when even the creation, renewed and liberated, will
produce a multitude of foods of all kinds from the dew of heaven and the fertility of the earth, just
as the elders who saw John the disciple of the Lord remembered that they had heard from him how
the Lord would teach about those times and would say:
Venient dies in quibus vineae nascentur, singulae decem millia palmitum habentes, et in unoquoque
palmite dena millia brachiorum, et in unoquoque brachio dena millia flagellorum, et in unoquoque
flagello dena millia botruorum, et in unoquoque botro dena millia acinorum, et unumquodque
acinum expressum dabit vigintiquinque metretas vini. Et cum eorum apprehenderit aliquis
sanctorum botrum, alius clamabit botrus: Ego melior sum, me sume, per me dominum benedic.
similiter et granum tritici decem millia spicarum generaturum, et unamquamque spicam habituram
decem millia granorum, et unumquodque granum quinque bilibres similae clarae mundae; et reliqua
autem poma et semina et herbam secundum congruentiam his consequentem, et omnia animalia his
cibis utentia, quae a terra accipiuntur, pacifica et consentanea invicem fieri, subiecta hominibus cum
omni subiectione.
The days will come in which vines will grow, each having ten thousand shoots, and on each shoot
ten thousand branches, and on each branch ten thousand twigs, and on each twig ten thousand
clusters, and in each cluster ten thousand grapes, and each grape, when pressed, will give twenty-
five measures of wine. And, when one of those saints takes hold of a cluster, another cluster will
clamor: I am better, take me, bless the Lord through me! Similarly a grain of wheat also will
generate ten thousand heads, and each head will have ten thousand grains, and each grain five
double pounds of clear and clean flour. And the remaining fruits and seeds and herbiage will follow
through in congruence with these, and all the animals using these foods which are taken from the
earth will in turn become peaceful and consenting, subject to men with every subjection.
Haec autem et Papias Iohannis auditor, Polycarpi autem contubernalis, vetus homo, per scripturam
testimonium perhibit in quarto librorum suorum: sunt enim illi quinque libri conscripti. et adiecit
dicens: Haec autem credibilia sunt credentibus. et Iuda, inquit, proditore non credente et
interrogante: Quomodo ergo tales geniturae a domino perficientur? dixesse dominum: Videbunt qui
venient in illa.
These things Papias too, who was a earwitness of John and companion of Polycarp, and an ancient
man, wrote and testified in the fourth of his books. For there are five books written by him. And he
adds, saying: But these things are believable by the believers. And, he says, Judas the traitor did not
believe and asked: How therefore will such generations be brought to completion by the Lord? The
Lord said: Those who come into those [times] will see.
Confer Hippolytus, Commentary on Daniel 4.60.

Clement of Alexandria.
Clement of Alexandria, Excerpts from Theodotus 2.2:
Δια τουτο λεγει ο σωτηρ· Σωζου συ και η ψυχη σου.

On this account the savior says: Save yourself and your soul.
Clement of Alexandria, Miscellanies 1.19:
Ειδες, γαρ φησι, τον αδελφον σου; ειδες τον θεον σου.
For he says: Have you seen your brother? You have seen your God.
Clement of Alexandria, Miscellanies 1.24:
Αιτεισθε γαρ φησι τα μεγαλα και τα μικρα υμιν προστεθησεται.
For he says: Ask for the great things, and the little things will be added unto you.
The passive is a periphrasis for the name of God; it is God who will add the little things.
Clement of Alexandria, Miscellanies 1.28:
Εικοτως αρα και η γραφη τοιουτους ημας διαλεκτικους ουτως εθελουσα γενεσθαι παραινει· Γινεσθε
δε δοκιμοι τραπεζιται, τα μεν αποδοκιμαζοντες, το δε καλον κατεχοντες.
With reason, then, the scripture, wishing us to become such kind of dialectics, exhorts: But become
approved moneychangers, rejecting the [evil] things, and embracing the good.
Compare the ειδος, or coin-image, in 1 Thessalonians 5.21-22. A τραπεζα (Aramaic shulchan) is a
table; a τραπεζιτης (Aramaic shulchani) is a moneychanger.
Clement of Alexandria, Miscellanies 3.15:
Και παλιν ο κυριος φησιν· Ο γημας μη εκβαλλετω και ο μη γαμησας μη γαμειτω· ο κατα προθεσιν
ευνουχιας ομολογησας μη γημαι, αγαμος διαμενετω.
And again the Lord says: Let the one who has married not be cast out, and let the one who has not
married not marry. He who has confessed that he will not marry according to his decision of
eunuchhood, let him remain unmarried.
Clement of Alexandria, The Instructor 3.12; Miscellanies 4.8 (confer Didascalia 2.3; 1 Peter 4.8):
Ναι, μην και περι αγαπης· Αγαπη, φησι, καλυπτει πληθος αμαρτιων.
Yes, indeed, concerning love also he says: Love covers a multitude of sins.
Clement of Alexandria, Miscellanies 5.10:
Μυστηριον εμον εμοι και τοις υιοις του οικου μου.
My mystery is for me and for the sons of my house.
Refer to a similar line from pseudo-Clement.
Clement of Alexandria, Miscellanies 6.44:
Και ο κυριος· Εξελθετε, ειπεν, εκ των δεσμων οι θελοντες.
And the Lord said: Go out, those who wish to do so, from your bonds.

Tertullian.
Tertullian, On Baptism, chapter 20:
Neminem intentatum regna coelestia consecuturum.
No man can obtain the heavenly kingdom that has not passed through temptation.

Pseudo-Clementines.
Pseudo-Clement, Epitome 1.96:
Ο κυριος ημων Ιησους Χριστος, ο υιος του θεου, εφη· Τα αγαθα ελθειν δει, μακαριος δε, φησιν, δι
ου ερχεται.
Our Lord Jesus Christ, the son of God, said: The good things must come, and blessed is the one, he
says, through whom they come.
Pseudo-Clementine Homilies 19.20:
Και ο Πετρος· Μεμνημεθα του κυριου ημων και διδασκαλου, ως εντελλομενος ειπεν ημιν· Τα
μυστηρια εμοι και τοις υιοις του οικου μου φυλαξατε.
And Peter [said]: We remember our Lord and teacher, how he commanded and said to us: Keep the
mysteries for me and for the sons of my house.
Refer to a similar line from Clement of Alexandria.

The Apostolic Church Order.

Apostolic Church Order 26:
Μαρθα ειπεν δια Μαριαμ οτι ειδεν αυτην μειδιωσαν· Μαρια ειπεν· Ουκετι εγελασα· προελεγε γαρ
υμιν οτε εδιδασκεν οτι το ασθενεις δια του ισχυρου σωθησεται.
Martha said about Mary that she had seen her smiling. Mary said: I never laughed, for he said to
you when he taught that the sick would be saved through the strong.
My thanks to Alan Humm for information on this text; I had never heard of it before. It is also
called the Apostolic Church Ordinance.

Hippolytus.
Hippolytus, Commentary on Daniel 4.60:
Του ουν κυριου διηγουμενου τοις μαθηταις περι της μελλουσης των αγιων βασιλειας ως ειη
ενδοξος και θαυμαστη, καταπλαγεις ο Ιουδας επι τοις λεγομενοις εφη· Και τις αρα οψεται ταυτα; ο
δε κυριος εφη· Ταυτα οψονται οι αξιοι γενομενοι.
When therefore the Lord narrated to the disciples that the imminent kingdom of the saints would be
glorious and wondrous, Judas, bewildered by these words, said: And who will see these things? But
the Lord said: Those who have become worthy will see these things.
Confer Irenaeus, Against Heresies 5.33.3-4.

Origen.
Origen, On Matthew 15.14, from the gospel according to the Hebrews:
Scriptum est in evangelio quodam, quod dicitur secundum Hebraeos, si tamen placet suscipere illud,
non ad auctoritatem sed ad manifestationem propositae quaestionis: Dixit, inquit, ad eum alter
divitum: Magister, quid bonum faciens vivam? dixit ei: Homo, leges et prophetas fac. respondit ad
eum: Feci. dixit ei: Vade vende omnia quae possides et divide pauperibus, en veni, sequere me.
It is written in a certain gospel, which is called according to the Hebrews, if yet it pleases one to
accept it, not as an authority, but as a manifestation of the proposed question: The second of the rich
men said unto him: Master, what good thing can I do and live? He said unto him: O man, do that
which is in the law and the prophets. He answered him: I have kept them. He said unto him: Go, sell
all that you own and distribute it to the poor, and come, follow me.
Coepit autem dives scalpere caput suum et non placuit ei. et dixit ad eumdominus: Quomodo dicis:
Legem feci et prophetas? quoniam scriptum est in lege: Diliges proximum tuum sicut te ipsum. et
ecce, multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, et domus tua plena est
multis bonis, et non egreditur omnino aliquid ex ea ad eos.
But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him:
How can you say: I have kept the law and the prophets? For it is written in the law: You shall love
your neighbor as yourself. And behold, many of your brethren, sons of Abraham, are clad in filth,
dying of hunger, and your house is full of many good things, and nothing at all goes out of it unto
them.
Et conversus dixit Simoni, discipulo suo sedenti apud se: Simon, fili Ioanne, facilius est camelum
intrare per foramen acus quam divitem in regnum caelorum.
And he turned and said unto Simon his disciple, who was sitting by him: Simon, son of Jonah, it is
easier for a camel to enter in by the eye of a needle than for a rich man to enter into the kingdom of
heaven.
Origen, On Jeremiah, Latin homily 20.3 (confer Didymus, commentary on Psalm 88.8):
Qui iuxta me est iuxta ignem est.
Qui longe est a me longe est a regno.
He that is near me is near the fire.
He that is far from me is far from the kingdom.
Jeremias translates back into Aramaic to find two four-beat stichoi with rhythm and a
preponderance of the letter mem:
Man diqerib 'immi qerib 'im nura.
Man direchiq minni rechiq mimmalkuta.

Origen, On Matthew 13.2:

Και Ιησους γουν φησιν· Δια τους ασθενουντας ησθενουν και δια τους πεινωντας επεινων και δια
τους δειψωντας εδιψων.
And Jesus indeed says: On account of the sick I was sick and on account of the hungry I was
hungry and on account of the thirsty I was thirsty.
Origen, On Jeremiah 14.5:
Και εν τω ευαγγελιω αναγεγραπται· Και αποστελλει η σοφια τα τεκνα αυτης.
And in the gospel it is written: And wisdom sends out her children.

Didymus (the blind).

Didymus, commentary on Psalm 88.8 (confer Origen, On Jeremiah, Latin homily 20.3):
Διο φησιν ο σωτηρ· Ο εγγυς μου, εγγυς του πυρος· ο δε μακραν απ εμου, μακραν απο της
βασιλειας.
On this account the savior says: He that is near me is near the fire. But he that is far from me is far
from the kingdom.

Eusebius.
Eusebius, Theophany 4.12 (in Syriac, apud Jeremias, and Latin):
Egbe li shappire; shappire hanon dihab li ab debashemayya.

Eligo mihi quae mihi placent; placent mihi quae mihi dat pater meus in caelis.
I choose for myself those who please me; they please me whom my father in heaven gives me.

Epiphanius.
Epiphanius, Panarion 66.42:
Δια τουτο λεγει· Ο λαλων εν τοις προφηταις, ιδου, παρειμι.
On this account he says: The one speaking in the prophets, behold, I am here.

The Didascalia.
Didascalia 2.8:
Λεγει γαρ η γραφη· Ανηρ αδοκιμος απειραστος.
For the scripture says: An unproven man is one who is untempted.
Jerome.
Jerome, On Ephesians 3, commentary on Ephesians 5.4 (from the gospel according to the
Hebrews):
Numquam inquit laeti sitis nisi cum fratrem vestrum videritis in caritate.
Never be content, he said, except when you look upon your brother in love [or in charity].
Jerome, Against Pelagius 3.2:
Si peccaverit, inquit, frater tuus in verbo, et satis tibi fecerit, septies in die suscipe eum. dixit illi
Simon discipulus eius: Septies in die? respondit dominus et dixit ei: Etiam ego dico tibi, usque
septuagies septies. etenim in prophetis quoque, postquam uncti sunt spiritu sancto, inventus est
sermo peccati.
If your brother sins in word, says he, and makes satisfaction to you, seven times a day receive him.
Simon his disciple said to him: Seven times a day? The Lord responded and said to him: Still I say
to you, until seventy times seven. For indeed in the prophets, even after they were anointed by the
holy spirit, the speech of sin was found.

Augustine.
Augustine, Against Adversaries of the Law and Prophets 2.4.14 (it is now known that this saying
comes from Thomas 52):
The apostles asked the Lord: Qui de adventu eius aliquid cecinisse in praeteritum
putabantur?

[Loosely:] Has the advent already happened in the past?

And the Lord answered: Dimisistis vivum qui ante vos est et de mortuis fabulamini.

You have dismissed the living one who is before your eyes and talk idly of the dead.

Macarius.
Macarius, Homilies 12.17:
Λοιπον ο κυριος ελεγεν αυτοις· Τι θαυμαζετε τα σημεια; κληρονομιαν μεγαλην διδωμι υμιν ην ουκ
εχει ο κοσμος ολος.
Finally, the Lord said to them: Why do you wonder at signs? I am giving you a great inheritance
which the whole world does not have.

Canonical Rule of the Holy Apostles.

Canonical Rule of the Holy Apostles 3:
Ει τις μεταλαβη το σωμα του κυριου και λουσεται, επικαταρατος εσται, καθως ειπεν ο κυριος.
In anyone partakes of the body of the Lord and [also] bathes, he will be accursed, just as the Lord
said.

Papyri.
Papyrus Oxyrhynchus 840, lines 1-7a, on injustice and suffering in this life., lines 7b-45, the
controversy dialogue with Levi.
This vellum fragment dates to century IV or V.

Verso.

1. Προτερον προ {του} αδικησαι παντα σοφι-

2. ζεται. αλλα προσεχετε μη πως και
3. υμεις τα ομοια αυτοις παθητε. ου γαρ
4. εν τοις ζωοις μονοις απολαμβανου-
5. σιν οι κακουργοι των αν{θρωπ}ων, αλλα [κ]αι
6. κολασιν υπομενουσιν και πολ[λ]ην
7. βασανον. και παραλαβων αυτους
8. εισηγαγεν εις αυτο το αγνευτηριον και
9. περιεπατει εν τω ιερω. και προσε[λ]-
10.θων Φαρισαιος τις αρχιερευς Λευ[εις ]
11.το ονομα συνετυχεν αυτοις και ε[ιπεν]
12.τω σω{τη}ρι· Τις επετρεψεν σοι πατ[ειν]
13.τουτο το αγνευτηριον και ιδειν [ταυ-]
14.τα τα αγια σκευη μητε λουσα[μ]εν[ω] μ[η-]
15.τε μην των μαθητων σου τους π[οδας βα-]
16.πτισθεντων; αλλα μεμολυ[μμενος]
17.επατησας τουτο το ιερον τ[οπον ον-]
18.τα καθαρον, ον ουδεις α[λλος ει μη]
19.λουσαμενος και αλλα[ξας τα ενδυ-]
20.ματα πατει, ουδε ο[παν τολμα ταυτα]
21.τα αγια σκευη. και σ[τας ευθεως ο σω{τη}ρ]
22.σ[υν τ]οις μαθηται[ς απεκριθη αυτω·]
1. First, before doing injustice, all things he
2. reasons out. But be on guard lest somehow even
3. you suffer the same things as them. For not
4. only among the living do the wrongdoers
5. of men receive their due, but [a]lso
6. they endure punishment and mu[c]h
7. torment. And taking them along
8. he entered into the place of purification itself and
9. was walking around in the temple. And there ca[m]e
10.a certain Pharisee, a high priest, Le[vi]
11.by name, and he joined them and s[aid]
12.to the sa{vi}or: Who allowed you to tre[ad on]
 13.this place of purification and see [the]se
14.holy vessels, neither having bat[h]e[d] n[o]r
15.the f[eet] of your disciples having been
16.[ba]ptized? But after having defi[led it,]
17.you treaded on this holy p[lace, which is]
18.clean, on which no ot[her man unless]
19.he has bathed and chan[ged his clo]thing
20.treads, nor [dares to look at these]
21.holy vessels. And [the sa{vi}or immediately stood]
22.wi[th t]he disciple[s and answered him:]

Recto.

23.Συ ουν ενταυθα ων εν τω ιερω καθα-

24.ρευεις; λεγει αυτω εκεινος· Καθαρευω. ελουσα-
25.μην γαρ εν τη λιμνη του Δ{αυει}δ και δι ετε-
26.ρας κλιμακος κατελθων δι ετερας
27.α[ν]ηλθον, και λευκα ενδυματα ενε-
28.δυσαμην και καθαρα, και τοτε ηλθον
29.και προσεβλεψα τουτοις τοις αγιοις
30.σκευεσιν. ο σω{τη}ρ προς αυτον απο-
31.[κρι]θεις ειπεν· ουαι, τυφλοι μη ορων-
32.τ[ε]ς. συ ελουσω τουτοις τοις χεομενοις
33.υ[δ]ασιν εν οις κυνες και χοιροι βεβλην-
34.[ται] νυκτος και ημερας, και νιψαμε-
35.[ν]ος το εκτος δερμα εσμηξω, οπερ
36.[κα]ι αι πορναι και α[ι] αυλητριδες μυρι-
37.[ζ]ου[σιν κ]αι λουουσιν και σμηχουσι
38.[και κ]αλλωπιζουσι προς επιθυμι-
39.[αν τ]ων αν{θρωπ}ων, ενδοθεν δε εκει-
40.[ναι πεπλ]ηρω{ν}ται σκορπιων και
41.[πασης κα]κιας. εγω δε και οι
42.[μαθηται μου] ους λεγεις μη βεβα-
43.[πτισθαι βεβα]μμεθα εν υδασι ζω-
44.[ης αιωνιου τοι]ς ελθουσιν απο [...]
45.[.... Αλ]λα ουαι [τ]οις [....]
23.You therefore, being here in the temple, are you
24.clean? The former says to him: I am clean. For
 25.I bathed in the pool of D{avi}d and by one
26.ladder going down by another
27.I went u[p], and I garbed myself in garments
28.white and clean, and then went
29.and looked upon these holy
30.vessels. The sa{vi}or answ[er]ed to him
31.and said: Woe, blind men who do not
32.s[e]e. You bathed in these flowing
33.w[a]ters in which dogs and swine are
34.c[ast] night and day, and was[h]ed
35.and smeared the outside skin, which
36.[eve]n the prostitutes and th[e] flute-girls
37.per[f]um[e a]nd bathe and wipe
38.[and b]eautify for the desi[re]
39.[of] m{e}n, but within th[ey]
40.[are fi]l{l}ed with scorpions and
41.[all ev]il. But I and [my]
42.[disciples] whom you say have not
43.been bap[tized have been im]mersed in waters of
44.[eternal life whi]ch come from [...]
45.[... Bu]t woe unto [t]he [...]

Papyrus Oxyrhynchus 1, lines 11-21a, on being in the midst of the world, from Thomas 28.

Early century III.

Verso.
1. ...και τοτε διαβλεψεις
2. εκβαλειν το καρφος
3. το εν τω οφθαλμω
4. του αδελφου σου. Λεγει
5. Ι{ησου}ς· Εαν μη νηστευση-
6. ται τον κοσμον ου μη
7. ευρηται την βασιλει-
8. αν του θ{εο}υ· και εαν μη
9. σαββατισητε το σαβ-
10.βατον ουκ οψεσθε το{ν}
11.π{ατε}ρα. Λεγει Ι{ησου}ς· Ε[σ]την
 12.εν μεσω του κοσμου
13.και εν σαρκ{{ε}}ι ωφθην
14.αυτοις· και ευρον παν-
15.τας μεθυοντας και
16.ουδενα ευρον δειψω[ν]-
17.τα εν αυτοις· και πο-
18.νει η ψυχη μου επι
19.τοις υιοις των αν{θρωπ}ων
20.οτι τυφλοι εισιν τη καρ-
21.δια αυτω[ν και ου] βλλ̣επλ̣-
22.[ουσιν....]
1. ...and then you shall see thoroughly
2. to cast out the speck
3. that is in the eye
4. of your brother. Says
5. J{esu}s: 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 th{e}
11.f{ath}er. Says J{esu}s: I s[t]ood
12.in the middle of the world
13.and in fle{{s}}h I was seen
14.by them. And I found
15.all drunken and
16.I found none thir[s]-
17.ty among them. And my soul
18.travails over
19.the sons of m{e}n
20.because they are blind in
21....thei[r] heart [and] do [not]
22.se[e....]
Recto.
23.[-κε]ιλ̣ [ταυτ]ηλ̣νλ̣ [τ]ην πτωχια{ν}.
24.[Λεγ]ει [Ι{ησου}ς· Οπ]ου εαν ωσιν
25.[τρ]ελ̣[ις] ε[ισι]νλ̣ αλ̣θεοι, και
26.[ο]που ε[ις] εστιν μονος,
27.[λε]γω, εγω ειμι μετ αυ-
28.τ[ου]· εγει[ρ]ον τον λιθο{ν}
29.κακει ευρησεις με·
30.σχισον το ξυλον καγω
31.εκει ειμι. Λεγει Ι{ησου}ς· Ου-
32.κ εστιν δεκτος προ-
33.φητης εν τη π{ατ}ριδι αυ-
34.τ[ο]υ, ουδε ιατρος ποιει
35.θεραπειας εις τους
36.γεινωσκοντας αυτο{ν}.
37.Λεγει Ι{ησου}ς· Πολις οικοδο-
38.μημενη επ ακρον
39.[ο]ρους υψηλου{ς} και εσ-
40.τηριγμενη ουτε πε-
41.[σ]ειν δυναται ουτε κρυ-
42.[β]ηναι. Λεγει Ι{ησου}ς· {Ο} ακουεις
43.[ε]ις [το εν ω]τιον σου [....]
23.[...] [th]is, [t]he povert{y}.
24.[Sa]ys [J{esu}s: Wh]ere there are
25.[th]r[ee] they a[r]e atheistic, and
26.[w]here o[ne] is alone,
27.[I s]ay, I am with him.
28.Ra[i]se up the ston{e}
29.and there you shall find me.
30.Split the tree and I
31.am there. Says J{esu}s:
32.Not accepted is a pro-
33.phet in the f{at}herland of
34.h[i]s, nor does a physician do
35.healings for those
36.who know hi{m}.
37.Says J{esu}s: A city
38.built on the peak
39.of a hig{h} [m]ountain and
40.fortified is able to
41.neither fall nor be hid-
 42.[d]en. Says J{esu}s: {What} you hear
43.[i]n [the one e]ar of yours [....]

Papyrus Oxyrhynchus 654.

Middle of century III.

1. Ουτοι οι {οι} λογοι οι [αποκρυφοι ους ελα-]
2. λησεν Ιη{σου}ς ο ζων κ[αι εγραψεν Ιουδας ο]
3. και Θωμα{ς}. Και ειπεν· [Ος αν την ερμηνει-]
4. αν των λογων τουτ[ων ευρη θανατου]
5. ου μη γευσηται. [Λεγει Ιη{σου}ς· ...]
6. μη παυσασθω ο ζη[των του ζητειν εως αν]
7. ευρη, και οταν ευρ[η θαμβηθησεται και θαμ]
8. βηθεις βασιλευσει κα[ι βασιλευσας αναπα-]
9. ησεται. Λεγει Ι[η{σου}ς· Εαν...]
10.οι ελκοντες ημας [ειπωσιν υμιν· Ιδου,]
11.η βασιλεια εν ουρα[νω, υμας φθησεται]
12.τα πετεινα του ουρ[ανου. εαν δ ειπωσιν ο-]
13.τι υπο την γην εστ[ιν, εισελευσονται]
14.οι ιχθυες της θαλα[σσης προφθασαν-]
15.τες υμας· και η βασ[ιλεια του θεου]
16.εντος υμων [ε]σλ̣τι [κακτος· ος αν εαυτον]
17.γνω, ταυτην ευρη[σει, και οτε υμεις]
18.εαυτους γνωσεσθα[ι εισεσθε οτι υιοι]
19.εστε του πατρος του [ζωντος· ει δε μη]
20.γνωσ{εσ}θε εαυτους, εν [τη πτωχεια εστε,]
21.και υμεις εστε η πτω[χεια. Λεγει Ιη{σου}ς·]
22.Ουκ αποκνησει ανθ[ρωπος παλαιος ημε-]
23.ρων επερωτησε πα[ιδιον επτα ημε-]
24.ρων περι του τοπου τη[ς ζωης και ζη-]
25.σεται· πολλοι εσονται πλ̣[ρωτοι εσχατοι, και]
26.οι εσχατοι πρωτοι, και [εις εν καταντησου-]
27.σιν. Λεγει Ιη{σου}ς· [Γνωθι το ον εμπροσ-]
28.θεν της οψεως σου και [το κεκαλυμμενον]
29.απο σου αποκαλυφ{θ}ησετ[αι σοι· ου γαρ εσ-]
30.τιν κρυπτον ο ου φαν[ερον γενησεται,]
31.και θεθαμμενον ο ο[υκ εγερθησεται.]
32.[Εξ]εταζουσιν αυτον οι [μαθηται αυτου και]
33.[λε]γουσιν· Πως νηστευ[σομεν και πως προσ-]
34.[ευξομ]εθα και πως [ελεημοσυνην ποιησο-
35.[μεν κα]ι τι παρατηρησ[ομεν περι των βρω-]
36.[ματω]νλ̣; Λεγει Ιη{σου}ς· [Μη ψευδεσθε και ο]
37.[τι μισ]ειται μη ποιειτλ̣[ε, οτι παντα ενωπ-]
38.[ιον τ]ης αληθ[ε]ιας αν[αφαινεται· ουδεν]
39.[γαρ εστι]ν α[π]οκεκρλ̣[υμμενον ο ου φανερον]
40.[εσται. Μα]καρι[ος] εστιν [...]
41.[...]νλ̣ εστ[...]
42.[...] ολ̣ν[....]
1. These are the {the} words, the [hidden ones which spoke]
2. Je{su}s the living one a[nd Judas wrote, who]
3. is also Thoma{s}. And he said: [Whoever the interpreta-]
4. tion of the[se] words [should find, of death]
5. he shall not taste. [Says Je{su}s: ...]
6. Let him who se[eks] not cease [to seek until he should]
7. find, and when he find[s he shall marvel, and having mar-]
8. veled he shall reign, an[d having reigned he shall re]st.
9. Says J[e{su}s: If...]
10.those dragging you [should say to you: Behold]
11.the kingdom is in heav[en, before you shall reach]
12.it the birds of hea[ven. And if they should say that]
13.under the earth it i[s, there shall go on]
14.the fish of the se[a reach-]
15.ing it before you. And the kin[gdom of God]
16.[i]s within you [and without. Whoever himself]
17.knows, this shall he fi[nd, and when you]
18.yourselves kno[w you shall know that sons]
19.you are of the [living] father. [But, if you do not]
20.kn{o}w yourselves, in [poverty you are,]
21.and you are the pov[erty. Says Je{su}s:]
22.He shall not hesitate, a m[an old of da]ys,
23.to ask a ch[ild of seven days]
24.about the place of [life, and he shall li]ve.
25.Many fi[rst] shall be [last, and]
26.the last first, and [unto one they shall at-]
27.tain. Says Je{su}s: [Know what is be-]
 28.fore your face and [what has been veiled]
29.from you shall be un{v}eil[ed for you. For it is not]
30.hidden which shall not appar[ent become,]
31.and buried which shall n[ot be raised up.]
32.[Ex]amine him the [disciples of his and]
33.[s]ay: How shall we fa[st and how shall we pra]y
34.and how [shall we do mercy]
35.[an]d what shall we obser[ve about foods?]
36.Says Je{su}s: [Do not tell falsehood and that]
37.[which you ha]te do not d[o, since all things be-]
38.[fore t]he tr[u]th are ap[parent. For]
39.[nothing i]s h[i]dd[en away which is not]
40.[apparent. Bl]ess[ed] is [...]
41.[...]
42.[....]
The saying from lines 5-8 find a parallel in the apocryphal oracle that Eusebius attributes to the cult
of Simon Magus. From Eusebius, History of the Church 2.13.7, writing of his followers:
Τα δε τουτων αυτοις απορρητοτερα, ων φασι τον πρωτον επακουσαντα εκπλαγησεσθαι, και κατα τι
παρ αυτοις λογιον εγγραφον θαμβωθησεσθαι, θαμβους ως αληθως και φρενων εκστασεως και
μανιας εμπλεα τυγχανει....
And the most unspoken of these [rites] of theirs, of which they say that the one hearing them for the
first time will be astonished, and according to a certain written oracle among them will be made to
marvel, happen of a truth to be full of marvel and ecstatic thoughts and mania....
Similar sayings may be found in the gospel according to the Hebrews and the traditions of Matthias.

Papyrus Oxyrhynchus 655, on raiment, from Thomas 36-37.

Papyrus Oxyrhynchus 655.

Middle of century III.

Column 1. Column 2.

[...απ]ο πρωι ε[ως οψε] θ[...]

[μητ]ε α[φ] εσπ[ερας] λε[γει ...]
[εως π]ρωι μητε [τη] ο[...]
[τροφη υμω]ν τι φα- τ[...]
[γητε μητε] τη στ[ο-] γ[...]
[λη υμων τ]ι ενδυ- κα[ι ...]
[ση]σλ̣θλ̣ελ̣· [πολ]λω κρει[σ-] ν[...]
[σον]ελ̣ςλ̣ ε[στε] των [κρι-] κα[ι ...]
νων ατι[να ο]υ ξα[ι-] ημ[εραι ...]
 νει ου[δ]ε νλ̣[ηθ]ει. [μηδ-]
εν εχοντ[ες ε]νλ̣[δυ-] σε[...]
μα τι εν[δυεσθε] και [... Λεγει]
υμεις; τις αν προσθ{ει}η [Ι{ησου}ς· Οι Φαρισαιοι]
επι την ειλικιαν [και οι γραμματεις]
υμων; αυτο[ς δ]ωσει ελ[αβον τας κλειδας]
υμειν το ενδυμα υ- της [γνωσεως· αυτοι ε....]
μων. Λεγουσιν αυ- [Λεγει]
τω οι μαθηται αυτου· [Ι{ησου}ς· Οι Φαρισαιοι]
Ποτε ημειν εμφα- [και οι γραμματεις]
νης εσει, και ποτε ελ[αβον τας κλειδας]
σε οψομεθα; λεγει· της [γνωσεως· αυτοι ε-]
Οταν εκδυσησθε κα[ι] μοι ω[ς οφεις και α-]
μη αισχυνθητε. κεραι[οι ως περιστε-]
ρλ̣αλ̣[ι....]
[...fr]om early u[ntil late]
[no]r fr[om] eve[ning] [...]
[until e]arly nor for [the] sa[ys ...]
[food of your]s, what you [...]
e[at, nor] for the r[obe] [...]
[of yours, with wh]at you will [...]
be [clo]thed. [Mu]ch grea[t-] an[d ...]
[e]r a[re] you than the [lil-] [...]
ies whi[ch do n]ot co[m]b, an[d ...]
nor sp[i]n. [No]t da[ys ...]
havi[ng c]l[oth-] [...]
ing with what will you also be [... Says]
cl[othed]? Who is it that [J{esu}s: The Pharisees]
a{dd}s [and the scribes]
to the lifespan to[ok the keys]
of yours? He himsel[f will of [knowledge. They themselves....]
g]ive [Says]
you the clothing of [J{esu}s, The Pharisees]
yours. Say to [and the scribes]
him his disciples: to[ok the keys]
When to us will you of [knowledge. They themselves...]
be apparent, and when a[s serpents and]
will we see you? He says: guilele[ss as do]ve[s]
When you unclothe an[d] [....]
are not ashamed.

Hippolytus.
Early century III.
From Hippolytus, Refutation of All Heresies 5.7.20-21, writing of the Naassenes:
...ηνπερ [φυσιν] φασιν εντος ανθρωπου βασιλειαν ουρανων ζητουμενην, περι ης διαρρηδην εν τω
κατα Θωμαν επιγραφομενω ευαγγελιω παραδιδοασι, λεγοντες ουτως· Εμε ο ζητων ευρησει εν
παιδιοις απο ετων επτα· εκει γαρ εν τω τεσσαρεσκαιδεκατω αιωνι κρυβομενος φανερουμαι. τουτο
δε ουκ εστιν Χριστου, αλλα Ιπποκρατους, λεγοντος· Επτα ετων παις πατρος ημισυ. οθεν ουτοι, την
αρχεγονον φυσιν των ολων εν αρχεγονω τιθεμενοι σπερματι, το Ιπποκρατειον ακηκοοτες οτι εστιν
ημισυ πατρος παιδιον επτα ετων, εν τοις τεσσαρσι {και δεκα} φασιν ετεσι, κατα τον Θωμαν, ειναι
φανερουμενον.
...which [nature] they say is the kingdom of the heavens which is sought within a man, concerning
which they deliver an explicit saying in the gospel inscribed according to Thomas, saying thus: He
who seeks me will find me in children from seven years. For there, hidden in the fourteenth age, I
shall appear. But this is not of Christ, but of Hippocrates, saying: A child of seven years is half a
father. Whence these men, placing the arch-begotten nature of the whole of things in an arch-
begetting seed, having heard the Hippocratean [saying] that a child of seven years is half a father,
say that in fourteen years, according to Thomas, it is made apparent.
The explicit reference is to Thomas 4 (see papyrus Oxyrhynchus 654, lines 21-25), but the saying
about the fourteenth year is not extant. The saying about the kingdom of the heavens being within a
man has a parallel in Thomas 3 (see papyrus Oxyrhynchus 654, lines 15-16).

Origen.
Early century III.
From Origen, Homily on Luke 1.1:
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.... 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.... I know a certain gospel whose appellation is according to Thomas,
and [another] according to Matthias. And many others have we read.

Eusebius.
Early century IV.
From Eusebius, History of the Church 3.25.6-7:
Αναγκαιως δε και τουτων ομως τον καταλογον πεποιημεθα, διακριναντες τας τε κατα την
εκκλησιαστικην παραδοσιν αληθεις και απλαστους και ανωμολογημενας γραφας, και τας αλλας
παρα ταυτας, ουκ ενδιαθηκους μεν αλλα και αντιλεγομενας, ομως δε παρα πλειστοις των
εκκλησιαστικων προφερομενας, ητοι ως Πετρου και Θωμα και Ματθια, η και τινων παρα τουτους
αλλων ευαγγελια περιεχουσας, η ως Ανδρεου και Ιωαννου και των αλλων αποστολων πραξεις, ων
ουδεν ουδαμως εν συγγραμματι των κατα διαδοχας εκκλησιαστικων τις ανηρ εις μνημην αγαγειν
ηξιωσεν. πορρω δε που και ο της φρασεως παρα το ηθος το αποστολικον εναλλαττει χαρακτηρ, η τε
γνωμη και η των εν αυτοις φερομενων προαιρεσις πλειστον οσον της αληθους ορθοδοξιας
απαδουσα οτι δη αιρετικων ανδρων αναπλασματα τυγχανει, σαφως παριστησιν· οθεν ουδ εν νοθοις
αυτα κατατακτεον, αλλ ως ατοπα παντη και δυσσεβη παραιτητεον.
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.
Century IV.
Cyril, Catecheses 4.36 (text from Daniel J. Theron, Evidence of Tradition, page 116; English
translation my own):
Της δε καινης διαθηκης τα τεσσαρα μονα ευαγγελια, τα δε λοιπα ψευδεπιγραφα και βλαβερα
τυγχανει. εγραψαν και Μανιχαιοι κατα Θωμαν ευαγγελιον, οπερ ευωδια της ευαγγελικης επωνυμιας
επικεχρωσμενον διαφθερει τας ψυχας των απλουστερων. δεχου δε και τας πραξεις των δωδεκα
αποστολων· προς τουτοις τας επτα, Ιακωβου, και Πετρου, και Ιωνναου, και Ιουδα, καθολικας
επιστολας·* επισφαγισμα δε των παντων και μαθητων το τελευταιον τας Παυλου δεκατεσσαρας
επιστολας. τα δε λοιπα παντα εν δευτερω κεισθω. και οσα εν εκκλησια μη αναγινωσκεται, ταυτα
μηδε κατα σεαυτον αναγινωσκε, καθως ηκουσας. και τα μεν περι τουτων ταυτα.
* Theron has τας επτα, [την] Ιακωβου, και [τας δυο] Πετρου, και [τας τρεις] Ιωνναου, και [την]
Ιουδα, καθολικας επιστολας.
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.

Nag Hammadi codex II.

Century IV.
It is most unfortunate that Unicode does not yet support true Coptic letters. Those letters taken from
the Demotic are fine, but those taken over from the Greek look like Greek letters, not like
traditional Coptic.
I may eventually post a copy of the Coptic gospel of Thomas on this site, but have not done so yet.
Peter Kirby has two versions on his Early Christian Writings site, one with supralinear strokes and
one without. Neither uses Unicode. But, for those of us whose knowledge of Coptic is mainly
limited to its occasional affinity with Greek, I recommend the interlinear version posted online by
Michael Grondin, who also provides images of the first and last pages of the gospel of Thomas in
Nag Hammadi codex II. Also available from his site are photographs of saying 55, with an unusual
combination character of the letters tau and rho, and the binding of codex II.

Innocence I.
From 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.
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 de Santos 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.

It is preserved [or 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.
This Timothy the presbyter, early in century VI, listed among the Manichaean works το κατα
Θωμαν ευαγγελιον, the gospel according to Thomas, in Concerning Those Who Come Near to the
Church.
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.

Nicephorus.
From the stichometry tagged onto the end of the Chronography of Nicephorus:
Ευαγγελιον κατα Θωμαν, στιχοι ͵απʹ.
The gospel according to Thomas, 1300 lines.
Aurelio de Santos Otero, on page 22 of Los evangélios apócrifos, writes of this stichometry:
Probablemente tuvo su origen in Jerusalén, y quizá en el siglo IV. Posteriormente fue
añadida como apéndice a la Chronographia de Nicéforo (s.IX). Su nombre alude a la
cantidad de líneas (στίχοι) que medía cada una de las obras enumeradas.

It probably had its origin in Jerusalem, and perhaps in century IV. Afterward it was added as an
appendix to the Chronology of Nicephorus (century IX). Its name refers to the quantity of lines
(στιχοι) that each of the ennumerated works measured.

Pseudo-Athanasius.
From the synopsis of pseudo-Athanasius, chapter 76:
Της νεας παλιν διαθηκης αντιλεγομενα ταυτα·
Again, of the New Testament the disputed [books] are these:
Περιοδοι Πετρου, περιοδοι Ιωαννου, περιοδοι Θωμα, ευαγγελιον κατα Θωμαν, διδαχη αποστολων,
Κλημεντια, εξ ων μετεφρασθησαν εκλεγεντα τα αληθεστερα και θεοπνευστα.
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.

Papyrus Oxyrhynchus 1, lines 23-30a, on lifting the stone and cleaving the wood, from Thomas 77.
(I include these amongst the agrapha because Jeremias does so. The Coptic gospel of Thomas was
as yet undiscovered when Jeremias wrote his book on the agrapha.)
Papyrus Oxyrhynchus 1224, fragment 2 recto, column 2:
[Ο σημερον ω]ν μακραν αυριον [εγγυς υμων γ]ενησεται.
[He who today i]s far away tomorrow [close at hand to you will] be.

Manuscript variants.One of our many sources for primitive Christianity.

This series of fragments from an ancient codex, century IV or V, may come from the gospel of
Peter, though there is no way to be certain. The issue is fragment 2 recto, column 1, line 2, in which
the first-person narrative perspective is employed (με εβαρησεν, it weighed me down), just like the
first-person perspective twice used in our longest extant fragment of the gospel of Peter, the
Akhmîm fragment. Granted that this first-person perspective is not all that common in ancient
Christian gospels, some scholars suspect that papyrus Oxyrhynchus 1224 and the Akhmîm fragment
might be from the same work.
The lost papyrus book from which these fragments derive had numbered pages, most of which are
legible. As there are so many missing pages between fragment 1 and fragment 2, it is not altogether
certain that both fragments come from the same book.

Fragment 1 recto (page 139).

1. [...]ρλθ[...]
2. [...]νλ̣τι εν παντι
3. [...]μλ̣ων. αμην υ
4. [μιν λεγω...] εισ[...]
1. [...]
2. [...] ...in everything
3. [...] ...amen...
4. [I say unto you] ....

Fragment 1 verso (page 138 or 140).

1. [...ρ...]
2. σεται· υμεις [...]
3. [...] ντ[...]
1. [...]
2. he will. You [...]
3. [...]

Fragment 2 recto, column 1 (page 1[70]).

1. [...]ρ[ογ]
2. με εβαρησεν. και [παρεσταμε]
3. νου Ιη{σου} [ε]ν οραμα[τι λεγει·]
4. Τι αθ[υμ]εις; ου γαρ[...]
 5. [σ]υ αλλα ο[...]
6. δους επ[...]
1. [...]
2. it weighed me down. And, [having stood]
3. by, Je{sus} [i]n a visi[on says:]
4. Why are you dis[our]aged? For not [...]
5. [y]ou, but the [...]
6. [....]

Fragment 2 verso, column 1 (page 174).

1. [...]ροδ[...]
2. [...ει]πες μη αποκρινο
3. [μενος. τι ουν α]πειπας; π[ο]ιαν σε
4. [φασιν διδα]χην καιν[ην] δι-
5. [δασκειν, η τι β]α[πτισμ]α καινο[ν]
6. [κηρυσσειν; αποκρι]θητι και
1. [...]
2. [...you sa]id, not answer-
3. [ing. What therefore did you re]nounce? W[h]at kind
4. [of] ne[w teach]ing [do they say] that
5. [you teach, or what] ne[w b]a[ptism]
6. [do you preach? Answ]er and

Fragment 2 verso, column 2 (page [175]).

1. [...ροε...]
2. οι δε γραμματεις κα[ι Φαρισαι-]
3. οι και ιερεις θεασαμ[ενοι αυ-]
4. τον ηγανακτουν [οτι συν αμαρ-]
5. τωλοις ανα με[σον κειται. ο]
6. δε Ιη{σους} ακουσας [ειπεν· ου χρειαν]
7. [εχ]ουσιν οι υ[γιαινοντες]
8. [ιατρου,] α[λλα....]
1. [...]
2. But the scribes an[d Phari-]
3. sees and priests, see[ing him]
4. were indignant [that with sin-]
5. ners, in their mid[st, he reclined.]
6. But Je{sus} heard and [said: No need]
 7. [ha]ve the h[ealthy]
8. [of a physician], b[ut....]

Fragment 2 recto, column 2 (page [1]76).

1. [...ρ]ος
2. [...κ]αιλ̣ πλ̣[ρ]οσευχεσθε υπερ
3. [των εχθ]ρων υμων. ο γαρ μη ων
4. [κατα υμ]ων υπερ υμων εστιν.
5. [ο σημερον ω]ν μακραν αυριον
6. [εγγυς υμων γ]ενησεται, και εν
7. [...] του αντιδι[κου]
8. [...]ινενων[...]
1. [...]
2. [...a]nd pray on behalf of
3. [the ene]mies of yours. For he who is not
4. [against y]ou is for you.
5. [He who today i]s far away tomorrow
6. [close at hand to you will] be, and in
7. [...] the adver[sary]
8. [....]
The last saying in this last fragment is one of the agrapha that Jeremias listed in Unknown Sayings
of Jesus.

For these variants please refer to my page of significant textual variants in the canonical tradition.

Theodorus Balsamo.
Aurelio de Santos Otero has the following on page 116 of Los evangélios apócrifos (text 26):
...la sentencia evangélica que dice: «Pasa la apariencia de este mundo».

...το ευαγγελικον ρημα το λεγον· «Παραγει γαρ το σχημα του κοσμου τουτου»
(Theodorus Balsamo, Epits. de Rasaph.: PG 138,1373).

[Greek portion only:] ...the evangelical word that says: The scheme of this world is passing.
My thanks to Barry Norby for the information on Theodore Balsamo, who lived in century XII
(died circa 1204) in Contantinople. This agraphon looks to me like a case of mistaken attribution; it
is a Pauline saying (1 Corinthians 7.31) which Theodore has apparently attributed to the gospel(s).

Old homily.
Old English Homilies and Homiletic Treatises of the Twelfth and Thirteenth Centuries, homily
XVI:
Estote fortes in bello et pugnate cum antiquo serpente, et accipietis regnum aeternum, dicit
dominus.
Be strong in the battle and fight with the ancient serpent, and you will receive the eternal kingdom,
says the Lord.
Aurelio de Santos Otero has the following on page 119 of Los evangélios apócrifos (text 38):
«Sed fuertes en la batalla y luchad con la serpiente antigua, y alcanzaréis el reino
eterno», dice el Señor.

«Estote fortes in bello et pugnate cum antiquo serpente, et accipietis regnum aeternum»,
dicit Dominus (Old English Homilies and Homiletic Treatises of the twelfth and
thirteenth Centuries. Ed. R. Morris, serie I, p. 151, London 1868. También se encuentra
en el Brevario Romano, Comm. Apostol., ant. ad Magnificat, II Vísperas).

My thanks to Barry Norby for the pointer to the source of this saying, Old English Homilies and
Homiletic Treatises of the Twelfth and Thirteenth Centuries, a facsimile reprint of the book to
which de Santos refers; this book is searchable on Amazon.