NICODEMUS, GOSPEL OF.—i. Namre.—£van- gelium Nicodemi is a title which meets us for the first time in the 13th cent. (Vincentius Bellova- censis, Spec. hist. viii. 40 ff. [c. 1264], Jacobus de Voragine, Legenda aurea, 54, ed. Graesse, p. 241 {c. 1275]), and is in general use in manuscripts of the 15th cent. It is there employed to designate an apocryphal writing which in the older manu- scripts is entitled ὑπομνήματα τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (πραχθέντα ἐπὶ Ποντίου Πιλάτου, or the like), Gesta Salvatoris (que invenit Theodosius Magnus imperator in Jerusalem in pretorio Pontii Pilati in codicibus publicis). From Epiphanius (Her. 1. 1) we obtain, as an older abbreviation of this title, the name “Axra Πιλάτου, and from Greg. Turon. (Hist. France. i. 21, 24) the name Gesta Pilati, which, however, in the light of the texts that have come down to us, cannot be intended in the sense that Pilate was the author. All that is attributed to Pilate is the preservation of the work in the archives of the pretorium. On the contrary, the author of the alleged Hebrew original is named from the first as Nicodemus, the translator as Ananias (Aeneas) Protektor.
Besides the above, we find in the manuscripts numerous other titles, such a8 ὑπόωνημεα τοῦ Κυρίου ἡμῶν ᾿Ἰησοῦ Χριστοῦ καὶ εἰς τὴν ἀποχαθήλωσιν αὑτοῦ συγγραφώσα παρὰ τοῦ ἁγίου ᾿Ιωνάννου τοῦ θιολόγου ; Passio (et resurrectio) Jesu Christi; Acta passionis ; Historia (relatio) de passione ; as well as Evangelium Nazare- orum.
ii. CONTENTS.—The writing gives a detailed account of the trial of Jesus before Pilate (chs. 1-11, called below 15), and of the action of the Sanhedrin subsequent to His death, which leads to the certain proof of His Resurrection and Ascension (chs. 12-16, called below 1»). To this is added by way of appendix an account by two men who had been raised from the dead, Charinus and Leucius, of the descensus ad inferos of Jesus (chs. 17-27, called below 2).
1s, After an indication of the date, in the form of an expan- sion of Lk 81, the narrative opens with Christ being brought before Pilate on the charges of claiming the title of king, breaking the Sabbath, and abrogating the ancestral law of Israel. 6 reverence shown to the Lord by Pilate’s footman, to which the Jews take exception, is supported by the miracle of the standard lowering itself before Jesus (ch. 1). The pro- ceedings turn, in the first instance, upon the reproach of illegitimacy, which is refuted by twelve witnesses of the marriage of Mary with Joseph (ch. 2). After a paraphrase of Jn 1890-88 (chs. 8, 4), Nicodemus (ch. 6; cf Jn 75°) and various persons healed Ὁ; Jesus (ch. 6), among them Veronica, the woman with the issue of blood (ch. 7), come forward on behalf of Jesus. After all Pilate’s endeavours to deliver Jesus and to change the sentiments of the Jews, including a fierce invective against their ingratitude, have proved in vain (chs. 8. 9), Pilate
NICODEMUS, GOSPEL OF
washes his hands in innocence and passes sentence of crucifixion between the two malefactors, Dysmas and Gestas (ch, 10). In the account of the crucifixion, which in the main follows Lk 23, the only noteworthy points are Pilate’s contrition, when the centurion makes his report, and the incorrigibility of the Jews, who pronounce the darkening of the sun a natural phenomenon ch. 11). : 1», Joseph of Arimathwa’s care for the burial of Jesus consti- tutes the transition to the second division : the Jews persecute him and Nicodemus and the others who had given evidence in favour of Jesus. Joseph is put in close cus , but after the Sabbath he is not to be found, in spite of the sealed door (ch. 12), At the same time Pilate’s soldiers bring news of the ou tomb, without, indeed, nae their story credited by the Sanhedrin (ch. 13). Scarcely this testimony silenced by bribery, when three men of Galilee appear, the priest Phinehas, the rabbi Addas, and the Levite Aggai, who been witnesses of the ascension of Jesus on Mt. Maicch (Mamulch). With injunctions of silence they are sent back with all speed to Galilee (ch. 14). But upon the proposal of Nicodemus, and after the example of Elisha, who allowed Elijah to be sought for 2 K 215-18), a general search is instituted, which lasted for three ys, and, although abortive as far as Jesus was concerned, led to the discovery of Joseph of Arimathwa, who, being then brought in state to Jerusalem, relates in what wondrous wise ἘΣ τ poe ee Ἐρπε πον ἐπι τλοον ch. 16). Rabbi Levi reca Shad Wren te ae on about the child Jesus (Lk 254); the three men o ee, who are once more introduced, confirm on oath their former statements; Annas and Caiaphas seek in vain to set up a distinction between the translation of Enoch, Moses, and jah, and the disappearance
of Jesus.
2. On Joseph's pro} there are now brought forward two men, Charinus and Leucius, sons of that aged Symeon, who had died but had been raised again, and have their dwelling-
lace at Arimathwa. Being adjured by the Sanhedrin to tel
heir story, they describe, each for himself, the occurrences in the underworld at the death of Jesus om 17): how a light suddenly illuminating the darkness filled all the fathers with exultation, Isaiah Tepested Is 91, Symeon Lk 230%, John the Baptist Mt 21, Jn 129 (ch. 18); A ‘3 son Seth told of the promise made to him at the gate of paradise (ch. 19); then appeared Satan to announce to Hades (personified) the arrival of a new august captive; but Hades grew pale at the thought that this is the same Jesus who had just wrested Lazarus from her grasp (ch. 20); she sought to bar her doors while the fathers recited Messianic passages (Ps 10616, Is 261%, Hos 1314); then resounded twice over Ps 239, and, without Hades being able to prevent it, the Lord appeared in glory (ch. 21), and at her woeful cries laid hold upon Satan and gave him over to Hades, who then vented her fury upon this deviser of mischief (ch. 23); mean- while the Lord, who had been joyfully greeted by the fathers, set up the cross as the symbol of triumph, and id the son of the redeemed ascended with them from the underworld (ch. 24); the archangel Michael then conducted them to paradise, where they met first Enoch and Elijah (ch. 25), and then the penitent robber (ch. 26), Thus far the narrative of the two risen ones, who make their deposition—one of them to Annas, Caiaphas, and Gamaliel, the other to Nicodemus and Joseph—and then suddenly vanish. The two statements 88 written down agree word for word, the Jews are shaken in their convictions, Joseph and Nicodemus report everything to Pilate, who causes the narrative to be incorporated in the Acts of his pretorium (ch, 27).