42, (R. 52; Ap. 21a) Epiphan. Her, xxx. 13, éy Ta you map avrots evayyediy xata Mardaiov dvouatomévm, odx Aw dé wAnpecTaTw, GANG vevodevmevyy kal AKpwrnpiacuévw (‘HBpaixoy dé rodro Kkadoiow) éupéperas bre eyéverd tis dvip dvduate “Inoods, Kat atros ws érav rpidKovra, ds éehéEaro Nuds. Kal éhOav els Kadapvaodm elofjdOev eis thy olkiay Diuwvos rod émuxdnbévtos Ilérpov, xal avoitas 76 ordua avrot etre* mapepxomevos mapa Thy Nuvnv TiBepiddos efedeLduny Twdvynv xal’IdxwBov, viods ZeBedatov, kal Diuwva kal "Avipéav Kal <Pi\urmov Kal BapOodouatoy Kat Owuay kal "IdkwBov tov rod “AXdpalov Kal> Oaddatoy cat Diuwva tov Znrwrhv cat Lotday rov "Tokapudrny Kal cé Tov Maréatoy xabefduevov emt Tov Trehwvlov éxddeoa, Kal HKorovdnods por. duds oby Bovhomar elva dexadvo dmoarévous els papripioy rod “Iopayd: ‘In _ their Gospel, called ‘according to Matthew,” though not fully complete, but falsified and mutilated (and they call it ‘‘ the Hebrew ”), is contained the following: There came a certain man, by name Jesus, and he was about thirty years old, who chose us. Aud when he had come to Capernaum he came into the house of Simon, surnamed Peter, and he opened his mouth and said, As I passed by the lake of Tiberias I chose John and James, sons of Zebedee, and Simon and Andrew and
348 AGRAPHA AGRAPHA
<Philip and Bartholomew and Thomas and James the son of Alpheus and> Thaddeus and Simon the Zealot, and Judas Iscariot, and I called thee Matthew, sitting at the receipt of custom, and thou didst follow me. You therefore I wish to be twelve apostles for a witness to Israel.’
43. (R. 92; Ap. 6) Epiphan. Her. xxx. 16, os 7d map avrots (sc, Tots "HBiwwvatos) evaryyédvoy Kadov- revoy tepréxer, Ste FAOov karadOou tras Ovolas, Kal édy un matonobe Tod Ovew, ob mavoceTa ad tudy 7H dpyn: ‘As their [the Ebionites’] so-called Gospel runs: I came to destroy the sacrifices, and except ye cease from sacrificing, wrath shall not cease from
ou.’
44, (R. 94; Ap. 15) Hippolytus, Philosoph. v. 7, mept fs diappydyvy ev TQ Kata Owpav émvypapopevyy evayyeriw mapadiddaor [sce. of Naaconvol] éyovres obrws* éue 6 Syrav ebpjoe év mails awd ér&v émrd* éxel yap €v Tw TecoaperkaldeKdry aldve KpuBdomevos gpavepoduae: ‘Concerning which in the Gospel in- scribed ‘‘ according to Thomas” they [the Naas- senes] have expressly a tradition as follows: He that seeketh me shall find me in children from seven years old onwards, for there I am manifested, though hidden in the fourteenth age.’
45. Acta Thome, vi. (M. R. James, Apocrypha Anecdota, Second Series), ofrws yap éduddyOnuer mapa ToD owrhpos éyovTos* 6 AuTpoUmevos Wuxas ard Tay eldwruv, otros ora péyas ev TH Baoireia pov: ‘For thus were we taught by the Saviour, who said, Whoso redeemeth souls from idols, he shall be great in my kingdom.’
46. (R. 100; Ap. 44) Acta Philippi, xxxiv. (Tisch. Acta apost. apocr.), elmev yap jot 6 Kbptos* eay Mi) Toone Yay Ta KdTw eis TA dyw Kal Te dpioTepa eis TA OeEtd, ov wi eloéOnTe els Thy Bacidelay mov: ‘For the Lord said to me, Except ye make the lower into the upper and the left into the right, ye shall not enter into my kingdom.’
(¢) 47-48. Agrapha from the Mishna.—
*47, (R. 152) Aboda Zara 16b, 17a, ‘The Rabbis have the following tradition: When Rabbi Eliezer was once imprisoned for heresy (minuth, i.e. inclina- tion to the forbidden Christian religion), he was brought before the (Roman) court to be judged. The judge said to him, Does such a mature man as thou occupy himself with such vain things? Eliezer replied, The Judge is just tome. The judge thought that Eliezer was speaking of him; in fact he referred to his Father in heaven. Then the judge said, Because I am held by thee to be just, thou art acquitted. When Eliezer came home, his disciples came to comfort him, but he would accept no comfort. Then R. ‘Akiba said to him, Permit me to say to thee something of that which thou hast taught me. He answered, Say on. Then R. ‘Akiba said, Perhaps thou hast at some time heard a heresy which pleased thee, because of which thou wast now about to be imprisoned for heresy. Eliezer replied, ‘Akiba, thou remindest me. I was once walking in the upper street of Sepphoris ; there I met one of the disciples of Jesus of Nazareth, named Jacob of Kephar Se- khanya, who said to me, In your law it reads: Thou shalt not bring the hire of an harlot into the house of thy God (Dt 23") ; is it lawful that from such gifts one should have a draught-house built for the high priest? I knew not what to answer him to this. Then he said to me, Thus taught me Jesus of Nazareth: Of the hire of an harlot hath she gathered them, and to the hire of an harlot shall they return (Mic 17); from filth it came, to the place of filth shall it go. This explanation pleased me, and therefore have I been arrested for heresy, because I have transgressed the word of Seripture : Remove thy way far from her (Pr 58) i.e, from heresy.’ ‘
48. (R. 117) Shabbath 116. 6, ‘Imma Shalom, the wife of R. Eliezer and sister of Rabban Gama- liel (11.), had a philosopher as a neighbour, who had the reputation of never accepting a bribe. They wished to make him ridiculous. So Imma brought him a golden Jampstand, came before him, and said, I wish to be given my share of the family estate. The philosopher answered them, Then have thy share. But Gamaliel said to him, We have the law: Where there is a son, the daughter shall not inherit. The philosopher said, Since the day when you were driven from your country, the law of Moses has been done away, and the Gospel has been given, in which it reads: Son and daughter shall inherit together. The next day Gamaliel brought to the philosopher a Libyan ass. Then the philosopher said to them, I have looked at the end of the Gospel ; for it says: I, the Gospel, am not come to do away with the law of Moses, but I am come to add to the law of Moses. It stands written in the law of Moses: Where there is a son, the daughter shall not inherit. Then Immw said to him, May your light shine like the lampstand! But Rabban Gamaliel said, The ass is come, and has overturned the lampstand.’