18. (R. 150; Ap. 17) Origen, in Matt. tom. xv. 14 (vetus interpretatio), ‘Scriptum est in evan- gelio quodam, quod dicitur secundum Hebrwos, si tamen placet alicui suscipere illud non ad auctori- tatem sed ad manifestationem propositse ques- tionis : 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 qui possides et divide pauperibus et veni, sequere me. Ccepit autem dives scalpere caput suum et non placuit ei. Et dixit ad eum Dominus: Quomodo dicis, legem feci et prophetas, quoniam scriptum est in lege, Diliges proximum tuum sicut te ipsum; et ecce multi fratres tui, filii Abrahz, amicti sunt stercore morientes pre fame, et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit Simoni discipulo suo sedenti apud se: Simon, fili Joanne, facilius est camelum intrare per foramen acus quam divitem in regnum ceelorum’: ‘It is written in a certain Gospel, the so-called Gospel according to the Hebrews, if any one likes to take it up not as having any authority but to shed light on the matter in hand: The other, it says, of the rich men said unto him, Master, by doing what good thing shall I have life? He said to him, Man, do the law and the prophets. He answered unto him, I have. He said to him, Go, sell all that thou hast, and distribute to the poor, and come, follow me. But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him, How sayest thou, I have done the law and the prophets, since it is written in the law, Thou shalt love thy neighbour as thyself ; and behold, many brethren of thine, sons of Abraham, are clad in filth, dying of hunger, and thy house is full of good things, and nothing at all goes out from it to them. And he turned and said to Simon his disciple, who was sitting by him: Simon, son of John, it is easier for a camel to enter through the eye of a needle than for a rich man to enter into the kingdom of heaven.’
19. (R. 95; Ap. 18) Eusebius, Theophania, xxii., TO els Nuads HKov ‘EBpatkots xapaxrijpow evaryyédov Thy amei\yy ov Kata TOU amoKkpvWayTos émnyev, GANG KaTa Tov dowrws efnKdbros* Tpets yap dovNous Tepietye, TOY bev karapayovra Thy Urapgiv Tov deomdbrov mera wropyey Kal avAyrpliwy, Tov dé ro\NaTAaotdoarvTa Thy épyaclay, Tov 6é karaxpUwavra Td TdNavTOV’ Eira Tov ev amrodEexORrat, Tov bé peupOjvar wdvoy, Toy O€ avyKAecOHvar decuw- tnpiw: ‘The Gospel which has come down to us in Hebrew characters gave the threat as made not against him who hid [his talent], but against him who lived riotously ; for [the parable] told of three servants, one who devoured his lord’s substance with harlots and flute-girls, one who gained profit many fold, and one who hid his talent ; and how in the issue one was accepted, one merely blamed, and one shut up in prison.”
20. (R. 151; Ap. 216) Eusebius, Theophania Syr.
346 AGRAPHA
AGRAPHA
(ed. S, Lee); iv. 12, pp. 233-34, 235, aS lad
DOL? ITI las Jmas [L307] Liioesy To eS ‘[The cause, there-
fore, of the divisions of the soul, that comes to pass in houses, he himself taught, as we have found in a place in the Gospel existing among the Hebrews in the Hebrew language, in which it is said], I will select to myself the good, those good ones whom my Father in heaven has given me.’
21. (R. 98a; Ap. 30) Jerome, adv. Pelag. iii. 2, ‘Et in eodem volumine (sc. evangelio inuxta He- breeos): 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, in- ventus est sermo peccati’: ‘And in the same volume it says, If thy brother sin in word and give thee satisfaction, receive him seven times in the day. Simon, his disciple, said to him, Seven times in the day? The Lord answered and said to him, Yea, I say unto thee, until seventy times seven ; for with the prophets also, after they were anointed with the Holy Spirit, there was found sinful speech.’
See also Scholion in Cod. 566°%%, Mt 18% 7d Touvdaikor é&fjs exer werd 7 EBSounkorvrdns emrd* Kal yap év Tots Tpopyrats mera TO XpicOjvar avrovs ev mvevmare aryl ebpioxero év avbrots Néyos amaprias.
22. (R. 105; Ap. 50) Jerome, de Viris Illustri- bus, ii, ‘Evangelium quoque quod appellatur secundum Hebrzos et a me nuper in Grecum Latinumque sermonem translatum est, quo et Origenes seepe utitur, post resurrectionem Sal- vatoris refert: Dominus autem cum dedisset sin- donem servo sacerdotis ivit ad Iacobum et apparuit ei. Iuraverat enim Iacobus se non comesturum panem ab illa hora qua biberat calicem Domini, donee videret eum resurgentem a dormientibus.
‘Rursusque post paululum : Afferte, ait Dominus, mensam et panem. Statimque additur: Tulit panem et benedixit ac fregit et dedit Iacobo Iusto et dixit ei: Frater mi, comede panem tuum, quia resurrexit filius hominis a dormientibus.’
‘Also the so-called Gospel according to the Hebrews, which was recently translated by me into Greek and Latin, which Origen, too, often uses, relates after the resurrection of the Saviour : But when the Lord had given the linen cloth to the priest’s servant, he went to James and ap- peared to him. For James had taken an oath that he would not eat bread from that hour in which he had drunk the cup of the Lord, until he should see him rising from them that sleep.