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Apocrypha of the New Testament
Show All Footnotes & Jump to 1735
Introductory Notice to Apocrypha of the New Testament.
[1725] Note the change from the first person.
[1726] Here the Coptic has: This is the end of the life of my beloved father Joseph. When forty years old he married a wife, with whom he lived nine (? forty-nine) years. After her death he remained a widower one (or two) year: and my mother lived two years in his house before she was married to him, since he had been ordered by the priests to take charge of her until the time of her marriage. And my mother Mary brought me forth in the third year that she was in Joseph’s house, in the fifteenth year of her age. My mother bore me in a cave (this seems a mistranslation for mystery), which it is unlawful either to name or seek, and there is not in the whole creation a man who knows it, except me and my Father and the Holy Spirit. It is to be noted that the last clause is omitted in the Coptic. The phrase one essence was first used in regard to the doctrine of the Trinity by Augustine.
[1730] The Sahidic has: Joseph entreats Jesus to pardon him likewise, because when, once upon a time, He had recalled to life a boy bitten by a cerastes, he (Joseph) had pulled His right ear, advising Him to refrain from works that brought hatred upon Him. See Second Gospel of Thomas, chap. 5.
[1732] The argument of the Sahidic is: He sends for Joseph’s sons and daughters, of whom the oldest was Lysia the purple-seller. They all wept over their dying father.
[1733] Barnabas, 15; Hermas, i. 3; Irenæus, Contra Hær., v. 33; Justin, Tryph., 81; Tertullian, Adv. Marc., iii. 24. Caius and Dionysius imputed grossness and sensuality to Cerinthus, because he spoke of the wedding feast of the thousand years.
[1734] All the fathers placed the purgatorial fires, as the Greek Church does now, at the day of judgment. Augustine was the first who brought forward the supposition that the purification took place in Hades before the day of judgment. Haag, Histoire des Dogmes, ii. 323.
[1737] Comp.Rev. xi. 3-12.
[1738] Acts ix. 36. Schila is probably meant for the widow of Nain’s son.
The Gospel of Thomas: First Greek Form.
[1739] Pseudo-Matt. 26, etc.
[1740] Another reading is, branches.
[1741] One ms. has: And Jesus, at the entreaty of all of them, healed him.
[1742] Or, either teach him to bless, and not to curse, or depart with him from this place; for, etc.
[1743] Or, are not mine, but thine.
[1744] Pseudo-Matt. 29. [The numerous references to the latter part of Pseudo-Matthæi, see pp. 378–383, shows the close relationship. But it is generally agreed that this narrative is the older, and one of the sources of Pseudo-Matthæi.—R.]
[1745] Pseud.-Matt. 30, 31. Various explanations have been given of this difficult passage by annotators, who refer it to the A of the Hebrew, or of the Greek, or of the Armenian alphabet. It seems, however, to answer very closely to the old Phenician A, which was written *** or ***.
The Paris ms. has: And he sat down to teach Jesus the letters, and began the first letter Aleph; and Jesus says the second, Beth, Gimel, and told him all the letters to the end. And shutting the book, He taught the master the prophets.
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