The Armenian Gospel of the Infancy

The Armenian Gospel of the Infancy with three early versions of the Protevangelium of James 

ABRAHAM TERIAN

(New York, 2008)

This material is presented solely for non-commercial educational/research purposes.

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The moral rights of the author have been asserted First Edition published in 2008

. This material is presented solely for non-commercial educational/research purposes.

Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America 
British Library Cataloguing in Publication Data Data available 
Library of Congress Control Number: 2007051170 
ISBN 978-0-19-954156-0 l To Satu 
Acknowledgments This study would not have materialized were it not for the meticulous cataloging of the St James Armenian manuscripts in Jerusalem by the late Archbishop Norair Bogharian (Norayr Pogharean). He took much pain in his Grand Catalog of St James Manuscripts, 11 vols. 
(Jerusalem: St James Press, 1966-91; in Armenian) to underscore the differences between the texts of the Jerusalem manuscripts and those texts published on the basis of Armenian manuscripts elsewhere (primarily in Yerevan, Venice, and Vienna). I was drawn to the study of the Armenian Infancy Gospel because of his comparative description especially of MS J1432, and then those of J3062, J3164, and J3364, where he systematically drew attention to some major variants among these manuscripts and the text published by the Venetian Mekhithari st cleric Esayi Tayets‘i in Ankanon girk“ Nor Ktakaranats‘(Apocryphal Books of the New Testament (Venice: S. Ghazar, 1898), 1-126).

I first translated J3164, the only complete manuscript of the short text at St James (recension B), comparing it with ‘Copy A’ in the © 
Venice edition of 1898 (which is based on an incomplete manuscript of the same recension) and with J1432, the only manuscript of the long text at St James (recension C). In the course of studying the manuscript tradition, I came across the earliest known Armenian manuscript of the Gospel of the Infancy, found at the Matenadaran in Yerevan (M7574, dated 1239). It proved to be the best of the long text manuscripts (recension A; indeed, its only witness). This then became my choice manuscript to translate. From the outset I had no intention to provide the Armenian text, whether diplomatic or— m uch less—critical, considering such labor not quite necessary for this project which is aimed for the English reader. Indeed, the present study lays down the groundwork for a diplomatic text based on the selected Matenadaran manuscript.

I should thank my colleague and friend, the Revd Dr Daniel Findikyan, Dean of St Nersess Armenian Seminary in New Rochelle, New York, for asking me on several occasions to speak on certain Marian v iii Acknowledgments  f east days celebrated at the Seminary. This kept my interest in the present work alive and encouraged me to continue with the en- deavor. My other colleagues at St Nersess, Dr Roberta R. Ervine and Dr Edward G. Mathews, Jr., read a draft of the entire manuscript, w hile Mrs Coral Johnson of the Jerusalem Study Centre scrutinized portions. I owe much to them for their comments and improvements. Dr Erna M. Shirinian of the Mashtots’ Matenadaran in Yerevan helped me verify certain readings of the manuscripts there. 
Her gracious and prompt responses helped me greatly in meeting a self-imposed deadline. For all her help, even with the indexes, my wife Sara deserves more thanks than I can here express. She has always been my first critical reader. Last, but hardly least, a special debt of gratitude I owe Mr Tom Perridge of Oxford University Press for his kindly interest in this study and for seeing it through the publication process.

A.T. 
New Rochelle, New York 2007

Contents 
Transcription of Armenian Introduction History of Scholarship Origin and Date Manuscripts and Recensions Text and Translation 
An Account of the Infancy of Our Lord Jesus Christ, as-Told by James, the Son of Joseph’s Brother 
Appendix I. Three Early Armenian Versions of the Protevangelium of James Appendix II. Chapter Headings in Manuscripts of Recension B of the Armenian Infancy Gospel Bibliography Index of Proper Names Index of Scriptural Quotations and Allusions 
X1

Transcription of Armenian 
Based on the Library of Congress System  w....

Introduction 

Interest in the apocryphal gospels has been intensified in recent | y ears and new publications keep coming at a rapid pace.! In addition to several translations of the astounding Gnostic texts, this is part icularly true of those works known as the ‘Infancy Gospels’ that narrate the birth of the Virgin and the birth and childhood of Jesus. 
The earliest of these gospels is the Birth of Mary or the Revelation of James, generally referred to as the Protevangelium of James or the Infancy Gospel of James, written in Greek in the second century purportedly by James ‘the brother of the Lord’ Several ancient translations of this work and of others dependent upon it, like the Infancy Gospel of Thomas and the Gospel of Pseudo-Matthew, have appeared in various compilations of New Testament apocrypha.? It is time, it seems, to bring to the attention of the English reader not only the three early Armenian versions of the Protevengelium of James (see Appendix I) but also the much broader account of the Armenian Gospel of the Infancy, a sixth-century translation from a now lost Syriac original.

There are two Armenian versions of the Infancy Gospel: a short version (Chapters 1-28) and a long version (Chapters 1-37). The 
1 Of the ongoing serial publications, note especially Oxford University Press’s Oxford Early Christian Texts and Oxford Early Christian Gospel Texts series; the Society of Biblical Literature’s (SBL) Christian Apocrypha; and Brepols’ Corpus Christianorum: Series Apocryphorum, a project of the Association pour létude de la littérature apocryphe chrétienne (AELAC). For a bibliography of earlier studies, see James H. Charlesworth, The New Testament Apocrypha and Pseudepigrapha: A Guide to Publications, with Excursuses on Apocalypses, ATLA Bibliography Series, 17 (Metuchen, 
NJ and London: American Theological Library Association and Scarecrow Press, 
1987). For a bibliography of the ancient texts, see Maurice Geerard, Clavis Apocryphorum Novi Testamenti, Corpus Christianorum (Turnhout: Brepols, 1992). For recent publications especially in English and bearing on the Infancy Gospels, not to mention the prolific translations of Gnostic texts, see the studies by Beyers, Ehrman, 
Elliott, Gisjel, Herbert and McNamara, Hock, Hoffmann, Klauck, Koester, McNamara et al., Meyer, Meyer and De Boer, Morrice, and Worth, in the Bibliography at the end of this volume.

2 For introductions to these works and others in English translation, see J. K. Elliott, 
The Apocryphal New Testament (Oxford: Clarendon Press, 1993), 46-122.

x ii History of Scholarship  s hort version has received some attention in scholarship, although it has never been translated into any language in its entirety. The long version, which is primary, is here introduced for the first time and is hereafter referred to as ‘the Armenian version’. Several recensions of the Armenian version are also brought to readers’ attention in this annotated translation of the full text from the earliest known Armenian manuscript of the Infancy Gospel, found in the collection of ancient manuscripts at the Matenadaran in Yerevan (M7574, d ated 1239).3

History of Scholarship 
There is, unfortunately, some confusion in the early scholarship on the Armenian Gospel of the Infancy. When Christian apocryphal literature finally caught the favorable attention of New Testament scholars late in the nineteenth century, Conybeare in his haste for early Armenian translations mistook the Armenian Infancy Gospel for that of the ‘old Armenian form’ of the Protevangelium of James.* There are, however, three early Armenian versions of the old Protevangelium of James, representing distinct translations from a primitive Greek text. But Conybeare was altogether unaware of them. These were published a year later by Tayets‘i,> in a volume 
3 The main manuscript translated here never uses the word ‘gospel’ with reference to the document. The title designates it as ‘text’, “documentary account’, or simply as ‘document’ (Arm. gir); near the end (37: 2) it is referred to as ‘history’ (Arm. p atmut‘twn). Manuscripts of other recensions employ the word ‘gospel’ (Arm. a wetaran) in their titles.

4 Frederick C. Conybeare, ‘Protevangelium Iacobi. [From an Armenian Manuscript in the Library of the Mechitarists in Venice]’, American Journal of Theology, 
1 (1897), 424-42. In his ‘Note by the Translator’ he states: “The gospel of James, of the old Armenian form of which the first few chapters [1: 11-6: 11] are here translated, is probably a writing of great antiquity’ (p. 438). Elsewhere, in a note to 3: 3, he observes correctly: ‘The details which follow about Zachariah are absent from the Greek protevangel and seem to belong to some apocryph about Zachariab’ (p. 427 n. 5). Eventually he must have come to realize that he was leafing through a different document, and so he reaches a point where he quits: ‘It is not necessary to translate this apocryph any further’ (p. 438). He goes on to outline the gospel.

5 Esayi Tayets‘i (ed.), Ankanon girk‘ Nor Ktakaranats’ [Apocryphal books of the New Testament], T‘angaran haykakan hin ew nor dprut‘eants‘ [Treasury of Ancient and Recent Armenian Texts], 2 (Venice: S. Ghazar, 1898), 237—67. Cf. Geerard, Clavis Apocryphorum, 28.

Introduction xiii  t hat begins with two ‘copies of the Armenian text of the Infancy Gospel. Tayets‘i had three good manuscripts of the Protevangelium at hand, the third and oldest one—albeit incomplete—dating from the twelfth century; he describes them in the Preface to his edition.” 
These three manuscripts were translated into Latin almost fifty years ago by Quecke and were utilized by de Strycker in his reconstruction of the earliest form of the Greek text of the Protevangelium.’ What Conybeare thought to be the ‘old Armenian form’ of the Protevangelium, and translated and published as such, is roughly the first six chapters of the short Armenian version of the Infancy Gospel (1: 11- 
6: 11).° The late manuscript he used in Venice (dated 1824) is the same manuscript used by Tayets‘i for his edition of the Infancy Gospel (‘Copy A’).!° Conybeare’s comments and conclusions thus pertain mostly to ‘Copy A’ of the Armenian Infancy Gospel and not to the ‘old Armenian form’ of the Protevangelium of James. 
A distinction should therefore be made between the Armenian Protevangelium of James and the Armenian Infancy Gospel.1!

6 Tayets‘i, Ankanon girk’, 1-126 (‘Copy A’) and 127-235 (‘Copy B’). 7

7 Ibid., pp. viii-ix (citing old nos. 985, 1447, and 1014; corresponding to current nos. V203, 223, and 201, respectively). See Barsegh Sargisean (Basile Sarghissian), 
Mayr ts‘uts‘ak hayerén dzetagrats‘ Matenadaranin Mkhit‘areants‘ i Venetik [Grand catalogue des mss, arméniens de la bibliothèque des PP. Mékhitharistes de Saint- 
Lazare], 2 vols. (Venice: S$. Ghazar, 1914-24), 2: 113, 123 (for V203), 352, 357—8 (for V223), and 37, 56-67 (for V201).

8 Emile de Strycker, La Forme la plus ancienne du Protévangile de Jacques... En appendice: Les Versions arméniennes traduits en Latin (by Hans Quecke), Subsidia Hagiographica, 33 (Brussels: Société des Bollandistes, 1961); see esp. p. 37 for a list of the Armenian manuscripts, and pp. 439-73 for the Latin translation with introductory remarks. The Vorlage of these early Armenian versions is comparable to the oldest Greek manuscript, for which see Michel Testuz, Papyrus Bodmer V (Cologne- 
Geneva: Bibliotheca Bodmeriana, 1958).

° As observed correctly by Paul Peeters, Évangiles apocryphes, ii. L’Evangile de PEnfance. Rédactions syriaques, arabe et arméniennes, traduites et annotées, Textes et documents pour étude historique du christianisme, 18 (Paris: A. Picard, 1914), p . xxix; cf. de Strycker, La Forme la plus ancienne du Protévangile de Jacques, 44.

10 They both refer to the same lacunae in the text: Conybeare, ‘Protevangelium Tacobi’, 430 n. 6, 435 n. 8; Tayets‘i, Ankanon girk’, 13 and n., 21 and n. They both cite identical headings for Chapters 2-11 and 26-8. For the intervening chapters, 12-25, 
Conybeare employs—and that without indicating—the headings of “Copy B’ where it begins, and reverts to the headings of ‘Copy A where ‘Copy B’ ends (pp. 438-40).

11 As in Geerard, Clavis Apocryphorum, 28 and 40,

x iv History of Scholarship 
The edition of the Armenian Infancy Gospel by Tayets‘i has two texts, respectively dubbed “Copy A’ (pp. 1-126) and ‘Copy B’ 
(pp. 127-235). The first of these was translated into French by Peeters,!2 from which it was translated—with occasional reference | t o the Armenian text—into Spanish by Gonzalez-Blanco!3 and into Italian by Erbetta.14 “Copy A, however, is based on a single, late manuscript of the short version (old no. 298), copied in Constantinople in 1824 by Karapet Esayian of the Mekhitharist Order, from an equally late manuscript owned by a certain chorister named Barunak of Erzénka (Erzinjan), who had copied it, according to his colophon replicated by Esayan, in 1821 ‘from an old manuscript. 
That was a defective manuscript with some missing leaves at its beginning. Like most Armenian manuscripts of this gospel, it begins abruptly with Joachim’s withdrawal to the desert (1: 11);16 and like 
12 Peeters, L'Évangile de l’Enfance, 69-286. In his ample notes Peeters utilized ‘Copy B’ for necessary emendations and clarifications. To facilitate cross-references to other Infancy Gospels, Peeters divided the text into numbered sections which I have followed in my translation (as do others; see the next two notes).

13 Edmundo Gonzalez-Blanco, Los evangelios apócrifos, 3 vols. (Madrid: Libreria Bergua, 1934), ii. 88-236; selections in Aurelio de Santos Otero, Los evangelios apócrifos, 2nd edn,, Biblioteca de autores cristianos, I. Sagradas escrituras, 148 
(Madrid: Biblioteca de autores cristianos, 1963), 359-65.

14 Mario Erbetta, Gli Apocrifi del Nuovo Testamento, 3 vols. (Turin: Marietti, 1966-9), i .2: 124-85; selections in Luigi Moraldi, Apocrifi del Nuovo Testamento, 2 vols., Classici delle religioni, 5 / Le altre confessioni cristiane (Turin: Unione tipografico-editrice torinese, 1971), i. 89-94.

15 Tayets‘i, Ankanon girk,, p. viii. As to the fate of that old yet defective manuscript which served as exemplar for the 1821 copy, Tayets‘i reports, on the authority of Esayian, that it was burned by a legate of the Armenian Patriarch of Constantinople, 
Poghos Adrianapolsets‘i (in office 1814-41), ‘as a work worthy of perdition’ (ibid.).

16 Eager to substitute for the omission at the beginning of ‘Copy A’ in the Venice edition, Norair Bogharian (Norayr Pogharean) published the text of 1: 3—10 from J1432 i n his voluminous catalog (Mayr ts‘uts‘ak dzeragrats‘ Srbots‘ Yakobeants‘ {Grand catalog of St James manuscripts], 11 vols. [Jerusalem: St James Press, 1966-91], v. 103-4). As the late Archbishop proceeded to complete the catalog, he became aware of yet another manuscript, one without omission at its beginning: J3164. Consequently, he had his assistant publish the text of 1: 1-2 from the latter manuscript (Sip‘an Mkhsian, 
‘Mankut‘ean awetaranner’ [Infancy gospels], Sion, 46 (1972), 235-9, esp. p. 237). 
Thus, the Jerusalem manuscripts do compensate for the loss of 1: 1-10 at the beginning of ‘Copy A’ in the Venice edition; however, taking 1: 1-2 from J3164 (a recension B 
‘manuscript) and 1: 3~10 from J1432 (a recension C manuscript) is methodically objectionable. The entire 1: 1-10 ought to have been published from J3164, since ‘Copy A’ in the Venice edition is a later witness of the same recension (B). For more on the various recensions, see further, below.

Introduction XV

m ost manuscripts of its derivation (recension B), it has twenty-eight chapters instead of thirty-seven. As for ‘Copy B; it is from an even more defective manuscript comprising the middle third of a text belonging to the long version, and that of a much later derivation (recension D).!7 Indeed, Tayets‘i’s choice of manuscripts for his edition of the Infancy Gospel is so poor that Geerard disregards them completely in his bibliographic guide to apocryphal texts, f avoring instead two manuscripts at the Mashtots‘ Matenadaran in Yerevan: M7574 (dated 1239) and M5599 (dated 1347), both of the long version (more on these and other manuscripts further below),18

The parent or Vorlage of the Armenian version of the Infancy Gospel utilizes the Protevangelium of James and certain of the traditions behind the Infancy Gospel of Thomas and Pseudo-Matthew, and possibly some also of those traditions behind the various other versions of Infancy Gospels that developed from—or were inspired by—these three.19 As James observes,

17 Tayets‘i, Ankanon girk, 127-235. Tayets‘i gives a scant description of the manuscript without citing its number: “The copy is in cursive script, written on paper, s ingle column, large, 13.59 [cm]. The beginning and the end of our codex are missing, for which reason the colophon and the date are unavailable...’ (ibid., p . viii).

18 Clavis Apocryphorum, 40. For brief descriptions of these manuscripts, see O. Eganyan, A. Zeyt‘unyan, and P‘ Ant‘abyan, Ts‘uts‘ak dzeragrats’ Mashtots‘ a nvan Matenadarani (Catalog of manuscripts of the Mashtots‘ Library), 2 vols. 
(Yerevan: Armenian Academy of Sciences, 1965-70), ii. 562 and 142-3, The latter manuscript was probably known to Peeters when it was kept at the monastery on the Isle of Ktuts‘, Lake Van; see L'Evangile de l'Enfance, p. xxxvi.

19 For a general survey of the traditions contained in these three primary ‘Infancy Gospels’, see Elliott, The Apocryphal New Testament, 46-86; id., A Synopsis of the Apocryphal Nativity and Infancy Narratives, New Testament Tools and Studies, 34 
(Leiden: Brill, 2006), passim, esp. pp. ix-xix, for these and some others dependent upon them. See also Ronald F. Hock, The Infancy Gospels of James and Thomas, with Introduction, Notes, and Original Text Featuring the New Scholars Version Translation, 
Scholars Bible, 2 (Santa Rosa, CA: Polebridge Press, 1995); id., The Life of Mary and Birth of Jesus: The Ancient Infancy Gospel of James (Berkeley, CA: Ulysses Press, 1997). 
Cf. Jan Gisjel, Libri de Nativitate Mariae: Pseudo-Matthaei evangelium: textus et commentaries, Corpus Christianorum: Series Apocryphorum, 9 (Turnhout: Brepols, 
1997); and Rita Beyers, Libellus de nativitate sanctae Mariae: textus et commentarius, 
Corpus Christianorum: Series Apocryphorum, 10 (Turnhout: Brepols, 1997). For a general discussion, see, inter alia, Hans-Josef Klauck, Apocryphal Gospels: An Introduction, tr. Brian McNeil (London and New York: T. & T. Clark, 2003), 64-81.

x vi History of Scholarship 
The Book of James we have largely in its original form. The [Infancy] Gospel of [Pseudo] Thomas seems to be the skeleton of the original, the stories retained, the speeches, which conveyed the doctrinal teaching of the book, a lmost entirely removed. It is in fact an expurgated edition.

All other texts [of Infancy Gospels] are variants and embroideries upon these: some contain details which probably are derived from the original text of the [Infancy] Gospel of [Pseudo] Thomas.?°

Relying on Peeter’s French translation of the flawed Armenian text, 
James makes some hasty and unwarranted conclusions. He notes: 
‘There is on the whole little of ancient flavour in the book, and it does not seem to preserve any details, which are not to be found elsewhere, of the old tradition.2! For James ‘the old tradition’ is that which is known through the Protevangelium, the fragments of the Infancy Gospel of Thomas (Pseudo-Thomas), and Pseudo-Matthew. 
Early elaborations on these seem to have fallen beyond his immediate interest. In his outline of the gospel he observes: ‘In [Chapter] IIT is a long digression about Zacharias. In IV the marriage: Joseph’s protests are much lengthened. V has an immense dialogue between Gabriel and the Virgin. VI, another between the Virgin and Joseph...’2? He seems to negate the allowance he makes for the possibility that some of these elaborations could have been on a lost part of the Infancy Gospel of Thomas or on an earlier version of Pseudo-Matthew. James goes on to remark that ‘Joseph in his search for a midwife meets first Eve, who comes to see the promise of redemption fulfilled’ (8: 10); u nfortunately, Eve’s name does not appear in his index of proper names. He rightly sums up Chapter 11 as follows: “The Magi, Melkon, k ing of Persia, Gaspar, of India, Balthasar, of Arabia. This episode is very long. The Magi bring with them the testament which Adam 
20 Montague Rhodes James, The Apocryphal New Testament (Oxford: Clarendon Press, 1924), 38. For more on the originally longer document, see Elliott, The Apocryphal New Testament, 68-70. Cf. Aurelio de Santos Otero, Das kirchenslavische Evangelium des Thomas, Patristische Texte und Studien, 6 (Berlin: Walter de Gruyter, 
1967), for a Greek retroversion from the Slavonic text. To avoid confusion with the ‘Coptic Gospel of Thomas’, the ‘Infancy Gospel of Thomas’ (‘Infancy Thomas’ for short) is a preferable designation for this document.

21 James, The Apocryphal New Testament, 84.

22 Ibid. 83.

Introduction xvii  d elivered to Seth’23 Yet he fails to note that the Magi are here royal b rothers and that the Armenian text is a rare witness for the names of the Magi, possibly the only surviving ancient text containing these n ames better known in their Latin form as Melchior, Caspar, and Balthazar (probably from a lost version of Pseudo-Matthew). The s chool teacher of Jesus is named Gamaliel, not Zacchaeus (Chapter 20), - and the dyer whose apprentice Jesus was, is Israel, not a nameless c haracter (Chapter 21). Israel, in some ways, is a personification of the Jewish people, and his role echoes that of ‘the Jews’ of the c anonical Gospels. These and several other chapters abound with d etails that are unique to our gospel: e.g. the suggestion that Jesus k new Lazarus and his sisters Mary and Martha since childhood, when t heir families were expatriates in Egypt (15: 23-5). Moreover, neither Peeters nor James was privileged to have had Chapters 29-37 to c onsider. Neither was aware of the plethora of Syriac apocryphal s ources, some in pre-Islamic Arabic translation, which have come t o light in the last century and which have a bearing—however s mall—on the gospel here considered.” All told, the Armenian v ersion presents a good synthesis and a broader assortment of these e arly stories about the childhood of Jesus, ‘embroideries’ from the s econd?5 to the sixth?® centuries.

23 Ibid.

24 For a collection of comprehensive articles on the Syriac texts, see Muriel Debié, et al., Les Apocryphes syriaques, Etudes syriaques, 2 (Paris: Geuthner, 2005); c f. Georg Graf, Geschichte der christlichen arabischen Literatur, 5 vols., Studi e Testi, 
118, 133, 146, 147, 172 (Vatican City: Biblioteca Apostolica Vaticana, 1944-53), esp. i , 225~7,

25 That the Book of James, with its seminal stories, existed in the second century, is attested by Origen in a comment on Matt. 13: 55-6: ‘They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or “The Book of James” [Protevangelium 9: 2], t hat the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end’ (Origen, Commentary on Matthew, 10: 17; tr. John Patrick [The Ante- 
Nicene Fathers, 10: 424]). Clement of Alexandria was familiar with the story of a midwife attending Mary ‘who was found to be a virgin’ after the birth of Jesus (Stromateis vii. 93; both cited by James, New Testament Apocrypha, 38 and n. 1). 
Irenaeus knew the story of Jesus learning the alphabet much as told in these apocryphal texts (Adversus Haereses, 1. 13. 1; cited by Elliott, Synopsis, 143 and n. 3).

26 See below, under ‘Origin and Date’.

x viii Origin and Date 
Origin and Date 
Like the Protevangelium, the expanded Infancy Gospel persists in presenting itself as written by James—assuming that the attribution would lend authority or legitimacy to the entire document. This James, ‘the brother of the Lord’, is mentioned several times in the New Testament (Matt. 13: 55; Mark 6: 3; Acts 12: 17; 15: 13; 21: 18; 1 Cor. 15: 7; Gal. 1: 19), and thereafter is surnamed ‘the Just’ to distinguish him from others named James among the Apostles. His exact relationship to Jesus has been variously explained by the Fathers of the Early Church so as to validate the developing dogma of the perpetual virginity of Mary. Consequently, he is said to be either a stepbrother of Jesus, being the son of Joseph by a previous wife, or a cousin of Jesus, being the son of Joseph’s brother Cleopas (so Eusebius) or Cleopas’ wife Mary, a sister of the Virgin Mary (so Jerome). The argument that James was a cousin of Jesus, whether on his father’s or his mother’s side, or on both sides, is borne out by the fact that Hebrew and Aramaic seldom employ the circumlocution ‘uncle’s son’ (as in Jer. 32: 8, 9, 12) but usually make use of the word ‘brother’ to indicate such kinship. Not surprisingly, and unlike other Armenian manuscripts of the later recensions of the Infancy Gospel, t he document here translated has the following title: An account of the infancy of our Lord Jesus Christ as told by James the son of Joseph’s brother.27 The absence of the term ‘gospel’ in the title does not set this document altogether apart from the manuscripts of the later recensions that have the term in their discrepant titles. Clearly, the - attribution to James presumes that he would have known more than any other authority about the family of Jesus and his early years.

Be that as it may, the attribution was questioned long before the era of ‘higher criticism’. One of the manuscripts at St James in Jerusalem (J1432) has the following disclaimer at the outset, albeit by a different hand:?8

27 The Armenian title reads: Gir tghayut‘ean Tearn meroy Yisusi K‘ristosi zor asats‘eal g Yakobay ordwoy Yovsep‘ay eghbawr.

28 J1432 has no date (possibly seventeenth century). For a general description of this manuscript, see Bogharian, Grand Catalog, v. 103~7.

Introduction xix 
This is the Gospel of the Infancy, which is rejected by us, and not only by us but also by the twelve Christian <church>es.?° This was translated secretly by the Nestorians, so as to deceive the children of the holy Orthodox Church. Gentlemen, when you read this, do not think of it as Gospel, for it is an invention of the heretics, so that through it they may easily introduce heresy in the holy Church.

The anonymous author of the note must have been familiar either with the work of the twelfth-century historian Samuel of Ani or with either that of Kirakos of Gandzak or Mkhit‘ar of Ani in the following century, according to whose source(s) Nestorian missionaries from Syria brought certain apocryphal writings to Armenia in the year 590, including one entitled The Infancy of the Lord.3° The given date agrees with the fact that the earliest known author to use the Armenian Gospel of the Infancy is the voluminous seventh-century sage Anania of Shirak.3!

Given the evolution of the document, there is sufficient evidence to show that it is predominantly of non-Nestorian origin, though not devoid of Nestorian redaction in its present form—conceivably prior to being translated into Armenian late in the sixth century. Foremost is the fact that nowhere in the numerous accounts on Mary is she 
29 Based upon the presupposition that each of the apostles established a following, a n ‘Apostolic Church’ broadly conceived.

30 Samuéli k‘ahanayi Anets‘woy hawak‘munk‘ i grots‘ patmagrats‘ [Anthology from the writings of historians by the priest Samuel of Ani], ed. Arshak Tér Mik‘elian (Vagharshapat: Mother See Press, 1893), 76. Samuel was in turn repeated by two historians of the thirteenth century: Kirakos of Gandzak and Mkhit‘ar of Ani. For a study on the apocryphal writings listed by Samuel, see Theodor Zahn, Forschungen zur Geschichte des neutestamentlichen Kanons und der altkirchlichen Literature, 10 vols. 
(Erlangen and Leipzig: A, Deichert, 1893), v. 109-48 (cited by Peeters, L’Evangile de PEnfance, p. xlii n. 3).

31 See ‘Ananiayi Shirakaynwoy Hamaroghi asats‘eal i Haytnut‘iunn Tiatn ew P*rkch‘in Meroy‘ [A discourse upon the Epiphany of Our Lord and Savior by the Mathematician Anania of Shirak]; Armenian text in Ashot G. Abrahamyan (ed.), 
Anania Shirakats‘u matenagrut‘yuné [The writings of Anania of Shirak] (Yerevan: 
Matenadaran, 1944), 283-91. For a translation of the discourse, see Frederick C. Conybeare, “The Discourse of Ananias, Called the Counter upon the Epiphany of our Lord and Saviour’, Expositor, 5th ser., 4 (1896), 321-37 (repr. in id., The Armenian Church: Heritage and Identity (New York: St Vartan Press, 2004), 776-83). 
On Anania’s close use of the text, see note to 5: 14 in the translation. Several Armenian medieval exegetes also show familiarity with the Infancy Gospel, among them Hamam Arewelts‘i (9th c.), Sargis Shnorhali (12th c.), Vanakan Vardapet (1181-1251), and Afak‘el Siwnets‘i (c.1350-1425).

x x Origin and Date  r eferred to as “Bearer of God’ (Arm. Astuatsatsin; Gk. Theotokos), a title rejected by Nestorius who was duly condemned at the Council of Ephesus in 431.32 Also absent is the synonymous term ‘Mother of God’ (Arm. Astuatsamayr; Gk. Theomatér), a term used as frequently with reference to Mary in the Early Church. Throughout the document she is simply ‘Mary’ ‘the Virgin Mary, or ‘the holy Virgin Mary’; o nce ‘the immaculate and undefiled holy Virgin’ (4: 3); and once ‘the holy and immaculate Virgin Mary (7: 4). In the chapter on the annunciation she is addressed variously in the vocative as ‘(O) Virgin < Mary’ (5: 1), (O) Mary, immaculate virgin, maidservant of the Lord’ 
(5: 3), ‘O holy Virgin Mary’ (5: 3, 6), ‘O blessed holy Virgin’ (5: 4), 
‘O holy and immaculate Virgin’ (5: 7), and ‘O blessed and immaculate ‘Virgin’ (5: 8).

Yet a cursory reading of the document would show that a substantial part of its purpose—at least in the first half—is to magnify Mary; just like the not-so-tacit intent of the Protevangelium of James, the foremost source utilized in the making of the document. 
The perpetual virginity of Mary is a recurring theme, and not only in the first part (cf. 28: 3). The document rightly belongs to the time of the post-Nicene Fathers’ engagement in the evolving theology surrounding the Virgin Mary, an expected sequel to the Christological controversies that ended with emphasis on the divinity of Jesus.33 Even though there are indications of an appropriated Marian theology that is confined or limited to its Nestorian understanding, it is difficult to show that this gospel was designed to support a particular set of heterodox views.

32 So too was Theodore of Mopsuestia (350-428; bishop from 392), who was accused of Nestorianism and Pelagianism and whose Christological views were declared suspect at the Council of Ephesus (431). He was condemned at the Second Council of Constantinople (553) as the progenitor of Nestorianism, since Nestorius was his student, See Edward R. Hardy (ed.), Christology of the Later Fathers (Philadelphia, PA; Westminster Press, 1954), 346-58.

33 The rising prominence of the Virgin cult in Late Antiquity, mostly in response to Arianism and Nestorianism, is demonstrated in a number of discourses on Mary by the Greek Fathers of the Church, especially in the Marian sermons of Proclus of Constantinople (Homilies 1-5). The sermons reflect the height of Byzantine devotion to the Mother of God in the fifth century. Like other early discourses on Mary, these show close familiarity with several of the traditions found in the Infancy Gospels. See Nicholas Constas, Proclus of Constantinople and the Cult of the Virgin in Late Antiquity, supplements to Vigiliae Christianae, 66 (Leiden: Brill, 2003).

Introduction © Xx

There is, to be sure, an added twist to the intent of the document, s tated in the concluding chapter; specifically, to show that Jesus exercised his free will even as a child. “What was told earlier, about the beginning of the fullness of time, (and) about what Jesus did during his childhood, (shows that) he advanced to adulthood according to his will’ (37: 2); and again: “He alone knew his thoughts’ 
(37: 12). Only once earlier a similar notion is expressed, purportedly by Mary and Joseph, regarding the behavior of the nine-month-old infant: ‘And upon observing him, they were very surprised and kept asking each other and saying: “What (child) is this? He neither eats nor drinks nor sleeps, but stays up wakeful and watchful day and night.” And neither of them was able to comprehend his sovereign will, which he exercised’ (12: 6; the last sentence is not found in the main manuscript [A]). These passages need not be seen as indicative of—or even suggestive of—the Monothelite controversy of the seventh century: the Severian error of allowing Christ in his humanity one will and action—divine; denying Christ to have exercised acts of the human will.34 In four instances the sovereign will of Jesus is emphasized over against that of Mary (15: 19, 27; 25: 7-8; and 32: 1; cf. 15: 22, over against that of Joseph), with reverberations of John 2: 4, to show his utter freedom from any kind of human advice or management.

There is a bolder trace of heterodox Christology in the document, n otably Aphthartodocetic or Julianist, called after Julian, Bishop of Halicarnassus till 518 (died in Alexandria soon after 527), who asserted that the earthly body of Christ was incorruptible not only after the resurrection but from the moment of conception (cf. 12: 2; 36: 3—4; 37: 8).35 The above references to Jesus’ will, especially in 12: 6 and 37: 2 and 12, have to be considered alongside Julianist teaching regarding the incorruptibility of the body of Christ: meaning that Christ was not naturally subject to the ordinary wants of hunger, t hirst, weariness, etc., nor to pain, but that he assumed them of his free will for our sake. These rare elements, however, seem to be specks 
34 See John Meyendorff, Christ in Eastern Christian Thought (Crestwood, NY: 
St Vladimir’s Seminary Press, 1975), 144-8, 181-2.

35 See Hardy, Christology of the Later Fathers, 34; Meyendorff, Christ in Eastern Christian Thought, 87-8, 165-6. ,

x xii _ Origin and Date  o f sixth-century redaction and do not suggest that the gospel at hand is a Julianist document. Similarly, the multiform appearances of Jesus in 21: 16 and the conflicting statements in 37: 8, “He so appeared in body as though he was bodiless’ and ‘Many who saw him thought he was a man, do not make this assorted ‘history book’ (37: 2) a Docetic writing.?® Nor does a statement like ‘and intermingled (us) humans with the angels’ (37: 15) make it a Theandric document (cf. 37: 14).37 
These echoes of heterodoxy notwithstanding, the document’s Christology is predominantly biblical,38 and its Trinitarian theology is consonant with the received tradition of the Early Church.39

There can be no doubt that the extant manuscripts present a revised version of the primitive text. As for the revisions, they seem to belong to heterodox hands at work prior to the Armenian translation, which preserves these revisions as doctrinally harmless elements. The last revisions clearly show Julianist traits. Yet there does not seem to be any attempt at thorough doctrinal revision: either to diminish the basic orthodoxy of the document or, in the course of textual transmission, to do away with its heterodox parts (granted that such revisions—one way or the other—can hardly be successful in eliminating all undesirable elements).

That the text was translated from Syriac is evident in the omnipresent subtleties of Semitic syntax, at times awkwardly retained in 
36 As held in Docetism (from Gk dokein, ‘to seem’), an early Gnostic heresy ultimately nullifying the humanity of Jesus by denying his suffering and death; b elieving that he ‘seemed’ to be human. See Bart D, Ehrman, Lost Christianities: 
The Battles for Scripture and the Faiths We Never Knew (Oxford and New York: Oxford University Press, 2003), 15.

37 See Meyendorff, Christ in Eastern Christian Thought, 149-51.

38 This is seen mostly in the chapter on the annunciation (‘Behold you shall conceive and shall bear the Son of the Father Most High. And he shall become a great king over all the earth’ [5: 3; cf. sections 5-6 and Salome’s confession in 9: 6]) and in the chapter on the visit of the Magi (‘Son of God’ [11: 19, 20, 21]; ‘God’ 
[section 24]; “True God and Son of God’ [section 24]). Elsewhere, in the showdown at the Temple of Apollo in Egypt (‘Son of God’ [15: 19]; ‘Truly he is the Son of God and Savior of the world, who has come to give us life’ [section 21]); on the lips of the teacher Gamaliel (“Truly he is the Son of God...the Christ of whose coming the prophets spoke’ [20: 4]); and on those of the dyer Israel (“Truly he is the Son of God, o r one sent by him’ (21; 18; cf. section 21]); and as a general response on several occasions—whether public or personal (16: 14; 22: 12; 28: 12; 30: 2, 3; 31: 5, 8; 33: 7; 36: 8, 9; cf. 37: 14, 15).

39 Cf. 20: 3 and n.; 26: 3; 27: 8; 29: 3; 33: 6.

Introduction © xxiii  t he Armenian (an early Indo-European language). This is seen especially in the various pleonasms, the redundant use of synonymous participles and verbs, such as ‘looked and saw’ (nayeal / hayeal etes: 
8: 3, 8, 9; 15: 10, 15; 20: 14; 21: 13, 14); ‘arose and went’ (eleal gnats“: 
1: 9; 4: 7; 11: 6, 24; 13: 5; 15: 13, 20; 16: 1, 6; 17: 3, 7; 18: 4; 19: 1, 4; 21: 18, 20, 21; 22: 2, 4; 23: 4; 24: 1, 6; 29: 1, 3; 33: 2; 34: 1; 36: 7, 8; 37: 3, 4); ‘took (brought) and gave’ (tareal ef: 5: 13); ‘came and arrived’ 
(ekeal hasin: 15: 6, 8); ‘took and brought’ (areal berin: 17: 11); ‘took and put’ (areal dnér. 29; 1); ‘took away and buried’ (tareal t‘aghets‘in: 
37: 3); etc. To these may be added the monotony of the verb ‘said’ in the countless conversations, even when questions are asked and answers given. Equally noteworthy are the adjectival constructs with abstract nouns in the genitive case, such as ‘child of blessing’ 
(zawak érhnut‘ean, i.e. ‘blessed child’, 1: 2, 5, 6, 9, 11, 12, 14; 21: 22; 30: 4); ‘temple of holiness’ (tachar srbut‘ean, i.e. ‘holy temple’, 1: 3, 13; 2: 3, 4, 9; 4: 5; 5: 12; 9: 7; 12: 5; 37: 11); ‘gifts of sacredness’ (entsays srbut‘ean, i.e. ‘sacred gifts’, 2: 1); ‘womb of virginity’ (orov ayn kusutean, i.e. ‘virgin womb, 5: 13); ‘fragrance of sweetness’ (hot anushutean, i.e. ‘sweet fragrance’, 11: 17); ‘treasure of greatness’ (gandz metsut‘ean, i.e. ‘great treasure’, ibid.); ‘sleep of depth’ (k'un t‘andzrutean, i.e. “deep sleep’, 16: 7); etc. Moreover, the author and the subsequent redactors were thoroughly familiar with the canonical Gospels, and verbal parallels abound, especially with the Gospel of John. On the whole, the language is spiced with biblical expressions, and these are apt to add to the Semitisms of the document.9 
But beyond the common traditions traceable to the Protevangelium, the Infancy Gospel of Thomas, and Pseudo-Matthew, there is little affinity between the Armenian version of the Infancy Gospel and the extant Syriac texts belonging to the ‘Infancy’ cycle. The Armenian version, €.g., has none of the nearly thirty miracles attributed to Mary in the Syriac History of the Blessed Virgin Mary (including all the miracles said to have resulted from the bathwater with which Jesus 
40 It must be noted, however, that unlike most other early Christian traditions, the ‘Infancy Gospels’ do not seem to originate from the cradle of Jewish Christianity. The pseudonymous authors of these stories and their redactors show no knowledge either of Jewish life and practices of the time or of the geography of the Holy Land. Their imagination derives from the commonplaces of biblical tradition, the canonical Gospels in particular.

x xiv Origin and Date  w as bathed), nothing from the latter two-thirds of the document which continue with further stories about the childhood of Jesus and the retelling of familiar stories from the canonical Gospels, and nothing from the entire tradition on the bodily assumption of Mary.*! 
All told, the text behind the Armenian version of the Infancy Gospel predates the eighth-century compilation of the History of the Blessed Virgin Mary, it represents a stage in the development of the ‘Infancy’ s tories in the Syriac tradition prior to the advanced Mariology witnessed in the latter compilation. Budge observes in his foreword to the latter: ‘A perusal of the work will convince the reader that the object of the writer throughout has been to magnify the importance of the Virgin Mary.42 And there is plenty of that magnification in the ‘history’: nearly half of it is devoted to recounting miracles attributed to her,

There is further—albeit indirect—evidence that the Armenian was translated from an early Syriac text. In the Testament of Adam there is a tradition about the Magian kings’ presentation of gifts to the child in Bethlehem (3: 6), that they included a testament from Adam. This tradition looms large in Chapter 11 of the Armenian Infancy Gospel. 
That the original language of the Testament of Adam was Syriac and that the document is known to have been circulating in Syriac by the late-fourth century, long before there is evidence of its existence in any other language, is well demonstrated by Reinink.*? It may not be superfluous to add that the Armenian translation of the Testament of 
41 Syriac text published with an English translation by E. A. Wallis Budge, The History of the Blessed Virgin Mary and the History of the Likeness of Christ Which the Jews of Tiberias Made to Mock At: The Syriac Texts Edited with English Translation, 2 v ols., Luzac Semitic Text and Translation Series, 4-5 (London: Luzac, 1899), ii. 3~167. 
‘The History of the Blessed Mary’ is a ‘tolerably full summary of a number of apocryphal books among which may be mentioned the Protevangelium of James, t he Gospel of the Pseudo-Matthew, the [Infancy] Gospel of Thomas, the Gospel of the Infancy, the Gospel of the Nativity of Mary, and the Transitus, or, Assumption of the Blessed Virgin Mary’ (ii, p. viii). Cf. Agnes Smith Lewis, Apocrypha Syriaca: The Protevangelium Jacobi and Transitus Mariae, Studia Sinaitica, 11 (London: C. J. Clay and Sons, 1902).

42 Budge, The History of the Blessed Virgin Mary, ii, p. vii.

43 Gerrit J. Reinink, ‘Das Problem des Ursprungs des Testaments Adams, Orientalia Christiana Analecta, 197 (1972), 387-99; Stephen E, Robinson, The Testament of Adam: An Examination of the Syriac and Greek Traditions, Society of Biblical Literature Dissertation Series, 52 (Chico, CA: Scholars Press, 1982).

Introduction XXV

Adam is part and parcel of the same Syriac heritage long known in early Armenian Christianity.*4

Another good witness to early Syriac ‘Infancy’ traditions known in Armenian is the ‘Panegyric Recited on the Birth of Christ’ by Ephrem the Syrian (d. 373), which survives in Armenian translation only. 
A substantial part of this panegyrical homily, like some of Ephrem’s ‘Hymns on the Nativity;*6 follows the rubrics of the Infancy Gospel: t he prolonged dialogue between Mary and the angel at the time of the annunciation (pp. 14-18); the notion that the conception of Mary was through her ear, as of the moment she consented to the divine will (p. 19); Joseph’s protracted suspicion of Mary’s pregnancy (pp. 22-5); and the joint adoration of the infant Christ by the shepherds and the angels in the cave (pp. 30-1). Conybeare dwells on the notion of the conceptio per aurem in Ephrem’s panegyrical homily as evidence of the Syriac origin of our gospel.47 That the notion is—in all likelihood—of Syriac derivation, is suggested also by Murray.48

There must have been a rich Syriac tradition of Marian or ‘Infancy’ n arratives out of which cycle derive the various Arabic Infancy Gospels as well, hence the occasionally observed affinities between these and the Armenian version.*?

44 See Michael E. Stone, Armenian Apocrypha Relating to the Patriarchs and Prophets (Jerusalem: Israel Academy of Sciences and Humanities, 1982), esp, 39-77, o n The Hours of Day and Night, which belongs to the corpus of writings known as The Testament of Adam. ;

45 Srboyn Ep‘remi Matenagrut‘iwnk (The Works of Saint Ephrem), 4 vols. (Venice: 
S. Ghazar, 1836), iv. 9-34.

46 Kathleen E. McVey (tr.), Ephrem the Syrian: Hymns, Classics of Western Spirituality (New York: Paulist Press, 1989), 63-217.

47 See 5: 9 and the pertinent note, in the translation below. Though the notion of the Virgin’s conception through her ear was probably of Syriac origin, it was known also among the Greek Fathers, as Conybeare goes on to refer to two instances in Pseudo-Athanasius (Quaestiones Aliae (Migne, Patrologia Graeca, 28, cols. 789 and 969D)) and one in Theodotus, bishop of Ancyra, c.430 (Migne, Patrologia Graeca, 77, c ol. 1392). For a fuller documentation of Patristic sources on the theme, see Constas, 
Proclus of Constantinople, 273—312.

48 Robert Murray, ‘Mary, the Second Eve in the Early Syriac Fathers, Eastern Churches Review, 3 (1971), 372-84.

49 Peeters, L'Evangile de Enfance, pp. xxx~xxxiii; Gerhard Schneider, Evangelia Infantiae Apocrypha: Apocryphe Kindheitsevangelien, Fontes Christiani, 18 (Freiburg: 
Herder, 1995), 47.

x xvi Manuscripts and Recensions 
We may thus conclude that behind the Armenian version of the Infancy Gospel lies a long-lost and rather early Syriac text (predating the History of the Blessed Virgin Mary) from which it was translated probably late in the sixth century—allowing for the perceived Julianist elements.

Manuscripts and Recensions 
As noted earlier, the edition published in Venice at the close of the nineteenth century is based on two partial and late manuscripts. 
These were designated ‘Copy A (pp. 1-126) and ‘Copy B’ (pp. 
127-235) by the editor, Tayets‘i, and were rightly treated as two distinct recensions by Peeters, who translated the first into French with occasional dependence on the second. The two manuscripts were excluded by Geerard in his bibliographic guide to New Testament apocrypha.>° He must have considered them inadequate texts when compared with others, preferring to cite instead two older and complete manuscripts at the Mashtots‘ Library of ancient manuscripts, the Matenadaran in Yerevan: M7574 (dated 1239, the oldest surviving manuscript of the Armenian Gospel of the Infancy and the single textual witness to its first known recension) and M5599 (dated 1347, a valued witness to the ultimate expansion of the text, i.e. its last recension).

There are two versions of the Armenian Gospel of the Infancy: a long version with thirty-seven chapters, represented by the two manuscripts cited by Geerard—among others at the Matenadaran in Yerevan and St James in Jerusalem; and a short version with twentyeight chapters, represented by several manuscripts—at the Matenadaran and St James. Moreover, the more than forty known manuscripts of both versions attest to four major recensions of the text. 
These manuscripts date between the early thirteenth and late nineteenth centuries.5! After examining those that date no later than the seventeenth century, I have utilized four manuscripts alongside the 
50 Clavis Apocryphorum, 40 (no. 59).

51 The following manuscripts are indexed as ‘Infancy Gospels’ in the two-volume Matenadaran catalog (Eganyan, et al., Ts‘uts‘ak Dzeragrats, i. 1388; ii. 1383, 1477): 
682, 717, 933, 1520, 1571, 1667, 1668, 2234, 2890, 3498, 5144, 5349, 5406, 5599, 5688,

Introduction xxvii  t exts in the Venice edition as textual witnesses to these major recensions: a choice manuscript for each of the recensions.

r ecension A: M7574 (long version) 
r ecension B: J3164 (short version) and ‘Copy A’ of the 1898 
Venice edition r ecension C: J1432 (long version) 
r ecension D: M5599 (long version) and ‘Copy B’ of the 1898 
Venice edition 
M7574 is our only textual witness to recension A. Its thirty-seven chapters are nearly complete and are translated here in their entirety. 
The text of this manuscript antedates the textual developments witnessed in the subsequent recensions. Its textual superiority is noticeable throughout, a missing leaf between 9” and 92" notwithstanding (17: 13b-18: 3a), as also the substitution in 1711 of four other missing leaves between 44" and 45” (7: 2~7),52 copied from a fairly reliable manuscript. The textual antiquity of the manuscript is further attested by the fact that it has a unique title and no chapter headings, usually considered later additions.>3 Its deficiences are pointed out below, in the discussion on the text.

J3164 is a preferred textual witness to recension B, which regardless of its overall brevity expands systematically upon the text of A. 
The manuscript has no date, but it is probably from the seventeenth century. With but one missing leaf between 122” and 123° (27: 1-5), it is a complete manuscript of the short version (Chapters 1-28). It has a lengthy title: History of His humanity, His incarnation through 
5969, 6514, 6572, 6980, 7059, 7574, 8241, 8482, 8756, 8812, 9063, 9100, 9256, 9364, 9382, 9705, 10051, 10236. Several of these manuscripts and others (e.g. 573, 994, 3791, 4676, 4682, 5969, 6644, 8389) also contain independently transmitted chapters or parts of chapters. Hakob S. Anasyan singles out the following manuscripts of the Evangelium Infantiae at the Matenadaran: 1520, 1667, 1668, 5144, 5599, 5688, 6514, 6572, 6980, 7059, 7574, 8241, 8482, 8812, 9100, 9256, 9705, and others elsewhere (Haykakan matenagitut‘yun {Armenian bibliology], 2 vols. (Yerevan: Armenian Academy of Sciences, 1959-76) (vol. iii, Yerevan: Zangak, 2004), ii. 949-54).

52 Replaced with three leaves of paper with condensed cursive script (nétrgir). The leaves are wrongly numbered, with forty-five repeated, and the last verso containing colophonic information only.

53 For a colophon by the scribe, see the last note to the translation. For some further description of this manuscript, see Eganyan, et al., Ts‘uts‘ak Dzeragrats, ii. 
562. Note that the miscellany begins and ends with apocryphal works on Mary.

x xviii Manuscripts and Recensions  t he Holy Virgin, as told by James the brother of the Lord, who from the beginning became an eye-witness to the Word of God, who began to write down in sequence, little remembrances of the plenty that took place at that time, one thing after another, and equally long headings for most of its twenty-nine chapters (with Chapter 15 divided into two; see Appendix II). Two other Jerusalem manuscripts of this recension were consulted at times (J3062 and J3364),54 especially where several of the proper names appear to have been corrupted. 
‘Copy A’ in the Venice edition is but a deficient textual witness to recension B. The better manuscripts of this recension, like J3164 and unlike ‘Copy A’ in the Venice edition, begin at 1: 1 (instead of 1: 11) and divide Chapter 15 into two chapters (1-10, 11-—28).55

J1432 is a rare textual witness to recension C. It expands on both A and B, especially as of the middle of the document (its substantial expansions in Chapters 18, 20, 31, 32, 33, 35, and 37 are noteworthy). 
It omits Chapters 29, 30, and 34, and sums up Chapter 36 in but a few lines. Its amplifications notwithstanding, the manuscript abounds in preferred readings. The scribe demonstrates good penmanship, but he is an extremely poor speller. Bogharian describes the orthography of this manuscript as ‘outrageous’ (artarots').5° The text abounds in orthographic errors and variants that exhibit all the marks of an orally dictated text. While most of its significant variants belong to the exemplar from which it was dictated, some are clearly traceable to the scribe. Its unique readings are therefore approached cautiously and at times suspiciously. However, one should not lose 
54 3062 is dated 1703. Title: The Infancy of Jesus. It contains 1: 11-28: 13, with transpositions in Chapters 6 and 7. Except for its general title, the text of this manuscript is the closest to that of ‘Copy A’ in the Venice edition, including the headings of the respective chapters. Both texts are traceable to the same, now extinct exemplar from which they were copied in Constantinople. J3364, dated 1678-81, is an untitled miscellany, the first part of which constitutes the Infancy Gospel. It contains 1: 11-27: 6, with transpositions and two missing leaves in Chapters 5 and 6 (between pp. 46 and 47, 50 and 51), another leaf missing in Chapter 17 (between pp. 178 and 179), and another two leaves missing at the end of the document (Chapter 27, between pp. 286 and 287). Apart from these defects, the text is basically the same as that of ‘Copy A’ in the Venice edition. For more on these three Jerusalem manuscripts (J3062, J3164, J3364), see Mkhsian, ‘Mankut‘ean awetaranner’, 235-9; 
Bogharian, Grand Catalog, ix. 282-3, 432-4; x. 229-31.

55 For a dissimilar division of this chapter in recension C, see below, n. 57.

56 Bogharian, Grand Catalog, v. 103.

Introduction . XXİX

s ight of the antiquity of its exemplar, for behind it lies a valuable hyparchetype with readings corroborated by A. The value of its textual tradition is further attested by the fact that very few of the chapters have headings.5? The manuscript has no date (possibly seventeenth century).58

M5599 represents a further stage of expansion, recension D. 
The amplifications show unbounded redaction especially in stories of Jesus with children (as in Chapters 16-18).59 On the whole, this recension is so intensively amplified that its usefulness for textual considerations aimed at recovering the earliest Armenian text-form remains to be assessed. “Copy B’ in the Venice edition is a fragmentary witness to this recension, comprising the middle third of a long version manuscript akin to M5599 (11: 23°-25: 5). I have regularly referred to “Copy B’ in the textual comparisons in the notes for several reasons: its availability as a published text, its utilization by Peeters, and its corroboration every now and then of preferred readings drawn from B and C.

Adding to the great diversity of the manuscripts and their complex relationships are several independently transmitted chapters of the Armenian Gospel of the Infancy. These exist in various recensions, certain of which are included in the Venice edition: one that pairs the annunciation to Mary and the visit of the Magi (pp. 267-77); three that recount the visit of the Magi at length, with varying details (pp. 278-306); and one that recounts the flight to Egypt (pp. 306-12).

57 There are seven headings in J1432: Chapter 15 (two headings there: ‘On the journey to Egypt’ (15: 1-5); and ‘On the destruction of the pagan temples of Egypt’ 
(15: 6-23, 27-8, with a lost leaf in its exemplar), pp. 130 and 134); Chapter 17 (‘On Jesus entering the city of Shahapro, p. 160); Chapter 18 (‘On Jesus going to Midian’, p . 179); Chapter 19 (‘On Jesus going to Bodos, p. 197); Chapter 21 (‘On Jesus embarking on the trade of dying and his miracles’, p. 250); and Chapter 25 (‘On going to Nazareth’ p. 297). Cf. the varied headings in manuscripts of recension B, p rovided in Appendix II.

58 For a general description of this manuscript, see Bogharian, Grand Catalog, v. 
103-7. More often than not, the late date of Armenian manuscripts has little or no bearing on the integrity of the transmitted text.

59 Even the opening chapter is marked with additions (‘There was [sic] Joachim and Anne, of priestly and royal descent. He was a prince and rich, and they had many possessions} but they had no heir and desired the children of others...’) and omissions (2°-6*), resulting in awkward grammatical constructs and transitions and leaving the high priest anonymous. The description of this manuscript is quite deficient in Eganyan, et al., Ts‘uts‘ak Dzeragrats,, ii. 142-3.

XXX Text and Translation 
In his Preface, Tayets‘i has no description of the manuscripts utilized by him for these limited texts. Other independently transmitted texts recount Jesus’ schooling by Gamaliel, his helping Joseph in carpentry, and his apprenticeship as a dyer with Israel. Like all other Armenian witnesses of the Infancy Gospel, the manuscripts are relatively late; n one earlier than the twelfth century. The detailed analyses of these texts and the investigation of their relatedness must be left to a later study.

Text and Translation 
As. noted above, the text here translated is that of manuscript M7574, the earliest of the Armenian manuscripts of the Gospel of the Infancy and the only textual witness to recension A. While the superiority of this manuscript is evident from the outset, it does not always preserve the original reading, for the restoration of which a consideration of the other witnesses is a must. Our main manuscript also shows some tendencies of abridging the text, thus necessitating a degree of reliance on readings from other manuscripts. When drawing upon manuscripts of recension B, where omissions exist in the main manuscript, I have indicated the adopted readings within angle brackets < > and noted the respective source(s) from which the reading is drawn, with page reference(s) either to J3164 or to ‘Copy A’ in the Venice edition, or to both when the two are in agreement. I have similarly indicated the readings drawn from recension C, with references to the pages of J1432; and those from D, with references to the pages of ‘Copy B’ in the Venice edition.

The later recensions, with priority given to B, helped identify several omissions or minor lacunae in the main manuscript at 1: 9; 2: 4; 5: 5; 6: 2; 7: 1, 7; 8: 1; 11; 4, 9, 17, 23; 12: 1, 6; 14: 7; 15: 6, 13; 16:1,2, 11, 15; 17: 9, 10; 20: 1, 5, 9; 21: 4, 5, 7, 13, 15, 17; 22; 1, 2, 4; 23: 1, 3, 4; 27: 7; 28: 2, 3; 31: 6. Similarly, corruptions in the main manuscript were corrected at 1: 11; 2: 1, 7, 9; 4: 1, 2; 5: 4, 9; 7: 6, 9; 10: 1; 11:1, 13, 17, 19, 20, 23, 24; 15: 13, 16, 20; 17: 3; 21: 22; 22: 1, 9, 12; 25: 5; 26: 2; 27: 7; 28: 12; 31: 2; 36: 4; 37: 4, 10. All these I have noted, with references to the pages of the respective manuscripts and/or the texts in the Venice edition. It may be observed that even though C expands 
Introduction XXxi  o n B throughout, every now and then C preserves preferred readings that help fill lacunae not only in B but also in A. Its expansions notwithstanding, C serves as a valuable textual control when establishing the text of A.

Besides, it is instructive to see where and how the different manuscripts, representing various recensions, vary textually. In the notes to the translation I have drawn ample attention to significant variants in the textual tradition, translating—as a rule—those that critically affect the meaning of the text of A. Amplifications that are not pertinent to a better understanding of the text of A, while not overlooked, are often left untranslated. Thus, nearly half of the translation notes are given to indicating major variants of the recensions, with references to the witnesses (both manuscripts and published texts), giving the reader some of the benefits of textual criticism that seldom make their way into translations even where critical texts exist. Detailed and technical issues belonging to critical scholarship on the various Infancy Gospels are not dealt with in depth; but where parallel accounts exist in the apocryphal New Testament, these are referred to in the notes,

As much as possible, I have adhered to formal translation principles, translating the same Armenian expressions by the same English words. Given the cryptic Syriac text behind the Armenian translation, more words were often needed for idiomatic English; t hese are presented within parentheses ( ). For convenience, I have retained the chapter and paragraph numbers of the French translation by Peeters, except for Chapter 1, where the beginning of his enumeration (1: 1) corresponds to 1: 11 of my enumeration. As for Chapters 29-37, I have supplied section divisions at logical intervals. 
Naturally, the manuscripts lack not only indicators that mark section or paragraph endings but also dashes that mark changes in speakers. 
I have refrained from supplying the latter, just as I have abstained from making any conjectural emendation.

Furthermore, in my translation I have supplied brief titles or headings to the various chapters instead of drawing them from the very dissimilar chapter headings of the manuscripts, unnecessarily long and often non-descriptive of the actual contents. Supplying headings to the respective chapters was further necessitated by the  x xxii 
Text and Translation  f act that the main manuscript is devoid of headings—given the antiquity of its textual tradition.

So as not to clutter the translation with references to the pagination of the main manuscript, which has relatively small pages, here I give the chapter—leaf correspondences:

Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter 
Chapter Chapter 
Chapter Chapter 
Chapter 
Chapter  o e oe ee 
21.

22.

23. 
24,

25.

26.

(Childless Joachim and Anne) 2—10

(The Birth and Childhood of Mary) 10%—14Y

(Mary in the Temple) 14—187

(Mary Given to Joseph) 18’-24”

(The Annunciation) 25'—36”

(The Suspicion and Rage of Joseph) 36v—43" 
(Joseph and Mary Tried and Acquitted) 43'-47" 
(The Birth of Jesus) 47*—-50Y

(Eve’s Visit to the Cave) 50’—52¥

(The Angel and the Shepherds) 52°-53¥

(The Coming of the Magi) 53—63"

(The Dedication on the Fortieth Day) 63'-65"

(The Massacre of the Children in Bethlehem) 65'-67* 
(Zechariah Murdered in the Temple) 67'—70"

(The Flight to Egypt) 70—81"

(Jesus and the Boys in an Arabian City) 817-88” 
(Jesus and the Boys in a Syrian City) 88-91”

(Jesus and the Boys in a Canaanite City) 921-93" 
(Joseph Meets with a Pious King in Israel) 931-94" 
(Jesus Studies with Gamaliel and Works with Joseph) 
941-99"

(Jesus Works as a Dyer with Israel in Tiberias) 
991—105

(Jesus Does Wonders and Raises a Dead Boy in Arimathea) 105—109

(Other Wonders and Miracles Done by Jesus) 109—111" 
(Jesus Heals a Paralyzed Boy Near Emmaus) 
1117-114"

(Jesus Arbitrates Between Two Brothers Near Nazareth) 114'-116”

(Jesus Heals a Syrian Man Near Galilee) 116—117

Chapter 
Chapter Chapter 
Chapter Chapter Chapter Chapter Chapter Chapter Chapter 
Chapter 
27.

28. 
29.

30. 
31. 
32. 
33. 
34. 
35. 
36.

37.

Introduction xxxiii 
(Jesus Heals an Old Physician on His Way to Jerusalem) 117—120"

(Jesus Arbitrates Between Two Soldiers) 120—124” 
(Jesus Heals the Son of a Syro-Phoenician Woman) 
124—125”

(Jesus Arbitrates Between a Couple about to Divorce) 
125%—126"

(Jesus and a Tax Collector on the Road to Nazareth) 
126%—-129"

(Jesus and a Despondent Scribe in Galilee) 129’—-132" 
(Jesus and Two Outlaws) 132'-135"

(Jesus Opposes the Death Penalty) 135-138"

(Jesus Helps a Lost Lad on His Way to Ramla) 138—139" 
(Jesus Heals a Bridegroom at a Wedding in Ramla) 
139*—142¥

(Jesus from Age Fifteen to Thirty) 142—148"

An Account of the Infancy of Our Lord Jesus Christ, as Told by James, t he Son of Joseph’s Brother 
The Translation 
1. <CHILDLESS JOACHIM AND ANNE>

1. In the first year of the rule of Caesar Augustus of the Roman world,! during the reign of the Jerusalemite King Herod of Judea,? and in the days of the highpriesthood of the Levite Eleazar, son of the priest Zadok,? there lived a very wealthy man in the city of Nazareth whose name was Joachim and his wife was Anne.* And they were holy and pure in spirit before the Lord and all people, and of their goods and possessions they distributed continually to the poor and needy. And they had many flocks of cattle and sheep and of all other quadrupeds.5

2. And at the start of each of the feasts Joachim would offer gifts and offerings to God, to the priests, and to the whole congregation. 
And he would pray to the Lord with an agonizing soul and ask for a 
1 Cf. Luke 2: 1. 2 Cf. Matt. 2: 1; Luke 2: 5.

3 Eleazar and Zadok are commonly used names for Jewish high priests in the pseudepigrapha, owing to Eleazar succeeding his father Aaron to the high priestly office (Num. 20: 26) and Zadok officiating at the coronation of Solomon (1 Kgs 1:38-40) and presumably at the dedication of the temple (1 Kgs 8: 1-11). The main manuscript has a repetition here (lectio duplex): ‘in the days of the high priesthood of Eleazar’ (M7574, fo. 1°).

4 The names Joachim and Anne (Anna) and the description of them are inspired by the opening lines of the apocryphal book of Susanna (13: 1 of the Greek (LXX) v ersion of Daniel): “There was a man living in Babylon whose name was Joakim. He married the daughter of Hilkiah, named Susanna, a very beautiful woman and one who feared the Lord. Her parents were righteous and had trained their daughter according to the law of Moses. Joakim was very rich, and had a fine garden adjoining his house; the Jews used to come to him because he was the most honored of them all’ 
(NRSV).

5 Cf. Protevangelium 1: 1; Pseudo-Matt. 1.

4. The Infancy of Our Lord Jesus Christ  b lessed child, so that he may have a good remembrance among his kin after his death. And he would wait for God’s mercy each day, s ince his wife was barren and they did not have a child to inherit them.®

3. And it happened one day, when the great Feast of Dedication at Jerusalem drew near,” a multitude from Judea and from every province around its regions gathered in the city, in the holy temple of the Lord. From cities and villages they came with plenty of gifts. And they were offering them before God, each according to the measure of his ability: fowl, lambs, rams, bulls and other clean animals, and of the birds of the air.

4, And the priests, the officials, and the scribes assembled together,® while Eleazar sat facing the multitude of people, to supervise the presentation of gifts which the people were laying before him for the temple. They were reckoning the name of each in writing, listing everyone who came from far and near.

5. And on the first day of the week, at dawn, the multitude of men gathered in the courtyard, the public place, each with gifts, to offer generous sacrifices in the name of the Lord. Then each proceeded to offer his gifts. Joachim came first of all, to offer his gifts for slaughter on the altar. The high priest Eleazar said to Joachim: ‘You are not allowed to offer a bull; it is a sin before God. Take the gifts to your house instead and do as you please? Joachim said: “What sin have I committed before God and you all? The high priest said: “You have not sinned against us, but because your wife is barren and you do not have a blessed child among the children of Israel?

6. When Joachim heard this, he became very sad and left the temple in exasperation. And taking his gifts, he returned sadly to his house. 
When his wife saw him from a distance returning to his house with his gifts, she cried out saying: “Where are you going?’ Joachim said: “The priests and the whole multitude expelled me from the temple? Anne said: ‘Why? Joachim said: ‘I wanted to present my gifts for slaughter 
6 Childlessness was considered a curse visited upon the wicked, a key issue in this chapter (cf. Exod. 23: 26; Deut. 7: 14; 28: 4, 18).

7 That is, Hanukkah; cf. John 10: 22.

8 Cf. Matt. 26: 3,

° Cf. Protevangelium 1: 2 and Pseudo-Matt. 2, where Joachim was prevented by a certain Reuben; so also the Armenian version of the Protevangelium; see App. I.

The Translation 5

o n the altar, but the high priest Eleazar told me “You are not worthy of presenting gifts before God, it is sinful”. So I took my gifts and returned here. Anne said: ‘But what sin have you committed against the priests or the people?’ Joachim said: ‘None. Moreover, the children of Israel told me thus: “Your wife is barren and you have no blessed child among your kin’? When Anne heard this, she slapped her face hard and threw herself down on the ground, rolled around and cried. And she pulled her hair with her hands and sprinkled dust on her head and beat her breast, lamenting with tearful, loud sobbing as she cried over her condition and poured out her soul bitterly. And they continued in sadness like this for three hours.

7. Then they arose and sat down and said: “What will become of us? We have become a reproach in Israel? Joachim then said to Anne: 
“May the Lord’s will be done. But listen to me, woman, and I will tell you what I intend to do? Anne said: ‘Speak’ Joachim said: “Let my house and my possessions and everything here be an inheritance for you, and henceforth I will be separated from you. I shall move to a desert place and I shall not return; and you stay here and may the Lord provide your physical needs according to his will? Having said this, Joachim arose and left his house.

8. Anne became very sad for being alone. She took off her ornaments and garments and put on her mourning clothes and sat on ashes!° for forty days and forty nights, fasting and praying every day, p ersistently.}! She ate just bread in the evening and drank water only, and mournfully cried over her condition and said in tears:

Shall I mourn the days of my life, (my) widowhood, or my barrenness? 
Shall I lament the day of my birth or the hour of my death?

Thus she cried and lamented daily, in sadness and with a broken heart.

9, Later, on a certain day, Anne arose and went down to her garden and sat beneath one of the laurel trees. As she looked, she noticed a nest there with young and said with a sigh:

10 Such expressions of grief were common in the biblical period, as also in later times (e.g. Esther 4: 1, 3; Job 2: 8; Jer. 6: 26; Dan. 9: 3; Matt. 11: 21; cf. Luke 10: 13).

11 The forty-day fast has substantial biblical precedents (e.g, Exod. 24: 18; 34: 28; 
Deut. 9: 9, 11, 18, 25; 10: 10; Jonah 3: 4; Matt. 4: 2; cf. Luke 4: 2 and Mark 1: 13).

6 The Infancy of Our Lord Jesus Christ 
Woe is me, miserable person, t hat I am not worthy to be like a bird rejoicing greatly over its young! 
How unfortunate and contemptible I am! 
Where is my father who gave me birth and where is my mother who bore me? 
On which day was I born or from which womb did I emerge that I was singled out as an evil child and a horrible progeny among the children of Israel?

I have become a disgrace and a reproach to many, a derision and a scorn to my enemies.}2 
Whom do I resemble and with what shall I compare myself ?13 
I am like a withered, fruitless tree about to be cut down.!4 
What am I like? I am like dry wood, a stump about to rot or to be burned in the flames of fire. 
I am like a breathless, rootless rock, i ncapable to become green or to procreate. 
What am I like? I have become like the wasteland of a desert, a land devoid of any foliage or the possibility of growth. 
Whom do I resemble? I am like sinners who pass away without fruit of righteousness. 
Lucky the birds of the air and their young, f or they have offspring of their kind. 
Lucky the wild beasts that have offspring of their kind; t hey multiply and fill the earth. 
Lucky the crawling and creeping creatures that regenerate themselves according to their nature. 
Lucky the fruitful trees and shrubs that from their roots and branches grow leaves and yield fruit after their kind. 
Lucky the seeds of plants, even of grass, f or yielding something beneficial through reproduction. 
Lucky the springs and the rivers for swarming creatures, and the sea for all the lively creatures that grow and multiply in the waters, 
To what else shall I compare myself and in what trinkets shall I find solace in my life?15

This and many other lamentations did Anne utter, her tears flowing before God. And in her prayer she said the following: ‘Lord God of 
12 Cf, Exod. 32: 25. 13 Cf. Lam, 2: 13.

14 Cf, Matt. 3: 10; 7: 19; Luke 3: 9; 13: 9,

15 B (J3164, p. 10°) and C (J1432, p. 17) omit the last two-thirds of the lament: 
‘What am I like? I am like dry wood...’

The Translation 7

o ur fathers, God of Israel, consider (me) in your mercy as when you granted Isaac to our foremother <Sarah>,!¢ the one and only child of his mother, to have him as her future heir; and as you took pity on that woman, the former Hannah, who in her prayer pleaded in the temple, in the presence of the priest Eli, and a blessed child was granted to her, Samuel the great, who became a prophet to the house of Israel.17 Hear now your maidservant, Lord, and grant me a sign of (your) loving kindness, that all may know that you alone are a benevolent God, and that your holy name is invoked upon us’ 
Thus spoke Anne, with pleading and crying till the fortieth day of her fast.18

10. Then the angel of the Lord appeared to her and said: ‘O w oman, God heard your prayer and has fulfilled the petitions of your heart. Behold, you shall conceive and shall give birth to a child and its name shall be remembered always, eternally, from generation to generation. !9 Upon hearing all this from the angel, she rejoiced greatly, and falling upon her face, she gave thanks to the Lord.?°

11. As for her husband Joachim, when he left his house, taking his flocks with the shepherds, he moved to the desert and pitched his tent?! there. And he persisted in fasting and prayer for forty days and forty nights, living on bread and water only. He begged God with a contrite spirit and spoke like this: ‘Remember me Lord according to your mercy and love for mankind and show me a sign of your loving kindness as you did to our forefather Abraham, how in his old age you gave him a blessed child, the good news about Isaac, the one and only heir to his mother, and for the consolation of his people??? 
Joachim kept pleading like this with a contrite spirit, entreating the Lord and saying: ‘I will not go down from here; I will neither 
~

6 From B (J3164, p. 10°) and C (J1432, p. 17). Gen. 17: 16.

17 1 Sam. 1: 10-20.

18 Cf. Protevangelium 2: 4-3: 3; Pseudo-Matt. 2.

19 Cf. Luke 1: 13, where the angel’s words are addressed to Zechariah and are meant for Elizabeth who will conceive (see 3: 7 below).

20 Cf. Protevangelium 4: 1, and below, 2: 3.

21 The main manuscript has khoran (‘tent’; M7574, fo. 8’), a corruption of vran (preferred reading, attested in certain witnesses of B; cf. “Copy A, p. 1).

22 Gen. 17: 15-21; 21: 1-6. C adds ‘and as you gave Elkanah and Hannah a son, the saintly Samuel, to inherit his father’ (1 Sam. 1: 10-20) (J1432, p. 19).

8 The Infancy of Our Lord Jesus Christ  e at nor drink until the Lord visits me and shows mercy to me in my old age. ?3

12. When his forty-day fast was over, the angel of the Lord came and stood before him and said: ‘O blessed Joachim, the Lord has heard your petitions and has granted your request. Behold, your wife Anne shall conceive and shall give birth to a blessed child for you and its name shall be called great, and all nations shall bless it.24 Come, t ake your offerings which you promised to make and bring them to the holy temple and fulfill your vow there. For behold, I shall go before you this very night to instruct the high priest to receive the gifts from your hands. Having said this, the angel left him. And Joachim rejoiced with great exhilaration and proceeded with his many offerings.

13. Ina similar vision the angel of the Lord appeared to the (high) p riest Eleazar and said to him: ‘Behold, Joachim is coming to you with offerings. Accept his gifts in purity and in accordance with the Law, as is proper, for the Lord has heard his petitions and has granted his request with favor’ Waking up from his sleep, the high priest arose, giving thanks to the Lord and saying: ‘Blessed be the Lord God of Israel who does not overlook his servants.” Again, for the second time, the angel of the Lord appeared to Anne and said: ‘Behold, your husband is coming; hurry, rise up to meet him and welcome him with joy. Rising up, Anne put on her bridal ornament and went out to meet him and to welcome him with joy, and she bowed down to him and threw herself around his neck.?5 i 14. And she said to him: ‘Greetings and good news to you, for the Lord God had mercy on me and blessed me, and promised to give us a blessed child? And in like manner Joachim said: ‘Great good news to you as well, for the Lord declared to me also the granting of the very thing you are talking about? Anne said: ‘Blessed is the God of Israel who did not overlook our petitions and did not (withhold) h is mercy from us. Having said this, they gave thanks to God and rejoiced. And right away (Joachim) asked to call his friends and neighbors and gave a great reception. They ate and drank and 
23 Cf. Protevangelium 1: 3—4.

24 Cf. section 10 above; Protevangelium 4: 2; Pseudo-Matt. 3, where the angel is described as a youth who promises Joachim a daughter and predicts her glory.

25 Cf. Protevangelium 4: 4; in Pseudo-Matt. 3 the angel bids Anne to meet Joachim at the Golden Gate of the Jerusalem Temple.

The Translation 9

w ere merry. And having thanked God, they departed each to his own home.

2. <THE BIRTH AND CHILDHOOD OF MARY>

1, Rising up the next day, Joachim called the shepherds and said to them:2¢ ‘Bring me ten white lambs to take (as) a gift for the temple of God; and twelve calves, let these be for the priests and the scribes and the officials who are servants of the sanctuary; and 100 male goats, let these be for the whole congregation of Israel.2” And they brought what he asked for. And taking the gifts, Joachim brought them to the temple of the Lord, and he bowed down to the priests and all the _ people; and he brought and laid his gifts before (them). And upon seeing him, they rejoiced and pronounced him blessed, for the Lord was pleased to accept the sacred gifts from his hands. The crowd of men who were there marveled and said: “Blessed be the Lord God of Israel who fulfilled your wish,?8 go in peace to your home and may the Lord be with you always and may the Lord grant you from the fruit of your loins a blessed child and a holy progeny.

2. And Joachim bowed down to the priests who were there, and rising up, entered the temple. And persisting in prayer, he gave thanks to God and said: ‘Lord God of Israel, of our fathers, since you heard your servant Joachim and showed me your mercy in a mighty way, I beg you now, Lord, should you grant me a child, w hether male or female, I shall give it to you, Lord, to be a servant in this temple for all the days of its life. Having said this, Joachim departed and went to his home rejoicing, giving thanks to the Lord.?9

3. When ninety days or three months had passed, the child began to leap in the mother’s womb.2° And Anne, rejoicing with great joy,

26 The main manuscript has singular noun (‘shepherd’) and pronoun (‘him’), but plural verb following (M7574, fo. 10”); not so the other witnesses.

27 Cf. Protevangelium 4: 3.

28 Cf, Ps, 20: 3.

29 Cf. Protevangelium 5: 1. C adds “That very night he drew near to his wife, and right then began the pregnancy of Anne, on the 26th of the month (Shebat), which is 10 February’ (J1432, p. 23). The date allows for the feast of the Virgin’s birth seven months later (cf. section 7).

30 Echoing Luke 1: 41.

10 The Infancy of Our Lord Jesus Christ  b egan to say: “By the living Lord, should I have a child, whether male or female, I shall give it to the holy temple for all the days of its life’

4. When Anne was 180 days into her pregnancy, which is six months,3! Joachim set out with gifts and went to the holy temple and laid before the priests the offerings for slaughter, which he had promised to give at the beginning of every year. When the priests carried the sacrificial animal<s> to the altar <and slaughtered them>,32 they detected from the flow of the blood that there was no sin in them.33 So they blessed God.

5. After Joachim had presented his gifts, he took a lamb and drawing near he had it slaughtered on the altar. And everyone saw how white milk—as it were—gushed forth suddenly from its veins instead of blood, and the priests and all the people upon seeing it wondered with amazement, for to no one had such a sign been manifested as at that slaying.34 The high priest Eleazar said (to Joachim): “Tell us, in whose name you offered these gifts as you laid down the lamb to be slaughtered?’

6. Joachim said: “The first offerings I had vowed to present to the Lord; but as for the last, I had planned to do it in the name of my child’ The high priest said: ‘Do you see this sign which the Lord showed you in the name of your child?’ Joachim said: ‘Yes, I see, but I do not understand what it is? The high priest Eleazar said: “The milk that gushed forth means that the one to be born will be a female, a n immaculate virgin. Moreover, the virgin shall conceive without a man (and shall) give birth to a male child; and he shall become a great ruler, king of Israel? When all who stood there heard this, they marveled greatly. And Joachim went quietly to his home and told 
31 See above, section 2. The sixth month of Anne’s pregnancy coincides with the month of Elul (Aug.~Sept.), the period of repentance in preparation for the High Holidays of Rosh Hashanah (New Year) and Yom Kippur (Day of Atonement),

32 From B (J3164, p. 14° cf. ‘Copy A; p. 4).

33 The other witnesses have a singular pronoun, referring to Joachim. See Lev. 4: 4, 24, 33, on the transferal of sin from the penitent to the sacrificial animal (the law of sin offering).

34 Cf. ‘The Martyrdom’ fragment among the Acts of Paul (10: 5): ‘And when the. e xecutioner struck off his head, milk spurted upon the cloak of the soldier. And the soldier and all that were there present when they saw it marvelled and glorified God which had given such glory unto Paul: and they went and told Caesar what was done’ 
(James, The Apocryphal New Testament, 296).

The Translation — 11

Anne his wife about the wonders that took place. And they gave thanks to God and said: ‘May the Lord’s will be done?

7. When Anne was in her 210th35 day of expectancy, which is seven months, on that very day of the month, on the eighth hour, 
Anne gave birth to her holy child. (It was) the 21st of the month Elul, which is 8 September, on Sunday.3° She asked the midwives: 
‘What have I given birth to? And they said: ‘A female child, but beautiful, fair to behold and graceful, impeccable, without any blemish’ Anne said: ‘Blessed be the Lord God of Israel, who had heard the petitions of his servants and had magnified his mercy and his deeds among us; and we have been made to rejoice. Now my heart is established firmly in the Lord, and my hope has risen high in God my Savior. 37

8. When the child was three days old, the midwife was ordered to bathe her and to put the bandage gently; and she was presented to her (mother), and she gave the breast to the child, to be nursed with milk. And with fondness she named her Mary.38 And the child grew and became stronger every day; and she was lifted up merrily and was held in the lap. Thus the parents brought her up with joy. When Mary was forty days old, her parents took her with great honor and many gifts and brought her to the temple of the Lord, according to their sacred tradition, and fulfilled their vows.?9

35 Following B (J3164, p. 15%; cf. ‘Copy A, p. 5). The main manuscript has ‘200th’ 
(M7574, fo. 13°).

36 B has ‘on the seventh hour of the day Anne gave birth to the holy child. It was on the 21st of the month Elul (corrupted to ‘i Inul’), which is 8 September’ (J3164, p. 
1573; cf. ‘Copy A, p. 5). The dates are in keeping with the liturgical calendar of the Armenian Church (cf. section 2, above). An earlier tradition is preserved in Protevangelium 5: 2, where Anne gave birth in the ninth month. The feast of the Birth of Mary on 8 September is very old and probably originated in Jerusalem, where in the fifth century a basilica was built on the presumed site of her birth. (The tradition that Mary was born in Jerusalem conflicts with the tradition that her parents lived in Nazareth, see 1: 1 above; the latter is probably an older tradition.) The feast reached the West in the late sixth or early seventh century. However, the Hebrew month Elul corresponds to 8 August to 6 September (a more accurate date would have been the 3rd of Tishri). Throughout, most of the Hebrew equivalents of dates are inaccurate.

37 Anne’s words echo certain lines of Mary’s ‘Magnificat’ in Luke 1: 46-55. Cf. the words of Eve in 9: 1, below.

38 The Protevangelium (5: 2) has the naming of Mary at the time when Anne completed her days of purification. In Pseudo-Matt. 4 Anne names Mary at birth.

39 Lev. 12: 2-8; cf. Luke 2: 22-4, the presentation of Jesus in the temple.

12 The Infancy of Our Lord Jesus Christ 
9. And the child Mary grew and increased in wisdom.*° And when she became six months old,*! her mother let her walk. And when she had taken three steps, she turned around and threw herself into her mother’s lap. And her mother lifted her up into her arms and said with endearment:

You Mary, mother of holy virgins, y ou are the goodly root of plants; a blossoming branch. 
From you shall dawn the Morning Star,4? l ight like the moon, b righter than the stars; a sunbeam at the break of day, f rom the rising of the sun in the east.

These and many more words did Anne speak; and as she hugged the holy child, she said: ‘By the living Lord, your feet shall not touch - the ground until the time you are brought to the holy temple’43 And Joachim said: “Yes, you have spoken well? And the child remained in her father’s house until she was three years old.44

3. <MARY IN THE TEMPLE>

1. Joachim said to Anne: ‘Behold, the days of the child being with us here are over. Ask to send for all the virgins who are dedicated to God among the daughters of the Hebrews, and let them each take a lamp in their hands to take the child with honor and in purity unto the holy temple,* as it is proper. So they brought her and had her sit on 
40 Cf. Luke 2: 40, 52, but of Jesus.

41 Following B (J3164, p. 167; cf. ‘Copy A, p. 6). The main manuscript has ‘one hundred and eight<y> days old, on the 6th day of the month Tré’ (M7574, fo. 14"), w hich is the fourth month of the ancient Armenian calendar (this is the only instance where a month is cited by its old Armenian name). The 6th of the month corresponds to 15 November, which places the birth of Mary in mid-May. This does not agree with the earlier date given for the birth of Mary. See above, section 7.

42 Christ himself, Rev. 22: 16; cf. 2: 28; 2 Pet. 1: 19.

4 Cf. Protevangelium 6: 1.

44 Cf. ibid. 7: 1.

45 C adds ‘Anne said: “Yes, so shall it be.” And Anne arose and asked to gather all the virgins among the daughters of the Hebrews. And they took with them torches-

The Translation 13

t he third step, and the Lord God granted her grace and wisdom.*® 
And an angel, having come down from heaven, waited on her at table; and the angel nurtured her with the grace of the Holy Spirit.47 
And she heard daily the utterances and the songs of angels there in the sanctuary,*® and she stayed there for twelve years.*

2. And when Mary was fourteen years old, she grieved much over her father and mother, for they fell asleep, and she mourned for thirty days.5° And Mary stayed in the temple until she was fifteen years old, b eing nurtured there and growing up, as it was the rule for virgins— l ike the rest of the daughters of the Hebrews who were with her.

3. In that same year the great high priest Eleazar died, and the children of Israel mourned for him for thirty days.5! After all these things there was a gathering of priests and elders and a multitude of  and lanterns lit with candles, and with the sweet smell of incense they escorted Mary to the temple of the Lord. They brought her to stand before the high priest and the rest of his company, and they all laid their hands upon her and said: “Lord God of our fathers, God of Israel, magnify her name throughout the world. May in these last days the Lord reveal his holy purpose, as he promised to the children of Israel, and may this be the fulfillment of the whole economy of God. And may the Lord be with her now and forever”’ (J1432, p. 28).

46 Cf, Protevangelium 7: 2-3; Pseudo-Matt. 4-5. This narrative of Mary’s presentation in the temple became the basis for the feast celebrated on 21 November, known in the East in the 8th century and in the West since the 11th century.

47 Cf. Protevangelium 8: 1; Pseudo-Matt. 6.

48. According to Philo of Alexandria, a Jewish philosopher contemporary to Jesus, 
‘Heavenly singing does not extend or reach as far as the Creator’s earth, as do the rays _ of the sun, because of His providential care for the human race. For it rouses to madness those who hear it, and produces in the soul an indescribable and unrestrained pleasure. It causes them to despise food and drink and to die an untimely death through hunger in their desire for the song’. Questions and Answers on Genesis, t r. Ralph Marcus, Philo, Supplement I, Loeb Classical Library (Cambridge, MA and London: Harvard University Press, 1953), 181. For more on this belief and its Greek origin, see David Winston (tr.), Philo of Alexandria: The Contemplative Life, the Giants, and Selections, Classics of Western Spirituality (New York: Paulist Press, 
1981), 313 n, 94,

49 Protevangelium 7: 1-2; 8: 2; Pseudo-Matt. 8; and The History of Joseph the Carpenter (ed. Antonio Battista and Bellarmino Bagatti, iii), have nine years for Mary in the Temple, till she became twelve. The latter source grants Mary two years at Joseph’s house prior to the annunciation, until ‘her age was exactly fourteen years. Cf. 
The Gospel of the Birth of Mary, where the ensuing events occurred after she reached her fourteenth year (7).

50 Thirty-day mourning is traditional, since the deaths of Aaron and Moses (Num. 20: 29 and Deut. 34: 8).

51 See the preceding note.

l 4 The Infancy of Our Lord Jesus Christ  m en, to consider the appointment of a high priest for the temple. 
They cast lots; and the lot fell upon Zechariah son of Berechiah, and he was ordained by all the priests who appointed him minister of the holy altar.52 Now Anne and Elizabeth were related to each other, and the two were barren, unable to have children. However, fourteen years had passed from the pregnancy of Anne and the birth of Mary to the time when Zechariah became high priest of the temple.

4, When Zechariah became (high) priest, his wife was barren like Anne. The priests realized this afterwards, as did all the people, and said to one another: ‘Perhaps it is a difficult issue, but we did not know. How did we appoint him high priest of the temple? For such a thing as his wife being barren and not being blessed with a child is sin!’ One of the priests, whose name was Levi, said: ‘If you consider it proper, with your permission, I shall tell him this.” The priests said: 
‘Just quietly make the matter known to him, so he would become aware of this fact; and do not say anything else? The priest said: 
‘Surely, I shall tell him that?

5, And it came to pass that one day at the conclusion of the hour of prayer the priest went in there quietly and disclosed to him the matter of which they had spoken. And upon hearing it, Zechariah became extremely sad and thought to himself: “What shall I do, or what answer shall I give? I know of no wrongdoing on my part. If they are bringing a charge against me in (my) innocence, let the Lord’s will - be done. But if I should divorce my wife without cause, I would be committing a grave sin.>3 If they think I have done wrong, how shall I be acquitted? But if I should withdraw quietly from the service of the sacred altar and from the high priesthood, it would be difficult for me. What shall I do? I am extremely troubled’

6. While he was thinking on these things, the hour of prayer drew near, to offer incense before the Lord. And he stood in the temple of the Lord, close to the sacred altar of God, with tears flowing as he faced the altar of the testimony. And he was praying thus: “Lord God 
52 On the various and conflicting traditions on Zechariah, see Alexander Berendts, 
Studien iiber Zacharias-Apokryphen und Zacharias-Legenden (Leipzig: A. Deichert, 
1895); among Armenian sources, see Michael E. Stone, Armenian Apocrypha Relating to the Patriarchs and Prophets (Jerusalem: Israel Academy of Sciences and Humanities, 1982), 146—9, See also below, Ch. 14.

53 Cf. Matt. 5: 32; 19: 9.

The Translation 15

o f our fathers, God of Israel, visit your servant with your mercy, even me who is standing ashamed before your lordship and supplicating your benevolent, kindly will. Do not overlook (me). If you consider me worthy to serve at your sacred altar, show me the compassion of your love for humanity, you who alone are merciful and able above all, and glory to you unto the ages. Amen.

7. Thus spoke the high priest Zechariah while standing to the right of the sacred altar and falling prostrate before the Lord. And behold, t he angel of the Lord appeared to him at the altar there and said to him: ‘Fear not Zechariah, for your prayers have been heard before God. Behold, your wife Elizabeth shall conceive and bear a son, and his name shall be called John.54 Zechariah said: ‘How would I know that, for I am an old man and my wife has passed her days?55 When would it happen to me?’ The angel said: “Because you did not listen (to me) and did not believe my words, behold, you will be dumb and will not be able to speak until it shall come to pass for you.5¢ At that very moment Zechariah became dumb and he succumbed silently before the holy altar, sobbing while beating his breast and weeping bitterly.

8. As for the priests and the large crowd that was there, they were lost in wonder at his tarrying in the temple. And when the priests entered, they found him silent and unable to speak, only signaling with his hands that he had had a vision there in the temple.5” 
. Following the holy feast of Tabernacles, which is from the 15th of (the month) Tishri, that is 2 October, to the conclusion of this, the foremost of all the feasts, which is the 22nd of the month Tishri, that is 9 October, that was when Elizabeth became pregnant. And on the 16th of (the month) Tammuz, which is 5 July,>8 John the Baptist was born.59 Counting yields 270 days, which is nine months.

54 Luke 1: 13. 55 Luke 1: 18. 56 Luke 1: 20,

57 Cf, Luke 1: 21-2,

58 B has ‘June’(J3164, p. 19°; cf. ‘Copy A, p. 9).

59 Cf. Luke 1: 57. There are intricate implications here for the liturgical calendar, j ustifying the feast days associated with the birth of John and that of Jesus: that of John celebrated six months before Christmas as of the fourth century. Elizabeth was pregnant with John for six months at the time when the birth of Jesus was foretold (Luke 1: 26 and 36).

60 B has ‘280 days’ (J3164, p. 19°; cf. ‘Copy A, which omits the sentence, p. 9).

16 The Infancy of Our Lord Jesus Christ 
4. <MARY GIVEN TO JOSEPH>

1. After all these events, when the days of the purity of the Virgin Mary were completed there in the temple, where she had been for ` twelve years,®! the priests took counsel among themselves and said: 
‘What shall we do with Mary, for her parents are dead; and they had entrusted her to us for sanctity here in the temple? And she is quite grown up in stature, after the manner of women. We should no longer keep her among us, lest she should unexpectedly defile the temple of God’? The priests said among themselves: “What then shall we do?’ One of them, a priest whose name was Behezi, said: 
- “There are many daughters of the Hebrews with her here. Let us consult the high priest Zechariah, and whatever his wish is, that we shall do.” They said with one accord: “Yes.” Then Behezi drew near and said to Zechariah: ‘You are the high priest appointed to serve the sacred altar of God, and here are (these) daughters of the Hebrews who have devoted themselves to God. Enter the holiest place and offer a prayer for them, and whatever the Lord reveals according to his will, that we shall do’®

2. Thereupon the high priest Zechariah rose up and took the breastplate with twelve gems® and entered the holiest place, and offered a prayer there on their behalf. And as he was waving the incense before the Lord, behold an angel of the Lord came and stood there by the altar of the sanctuary and said to Zechariah: ‘Step out of the gate of the temple and ask to send for the eleven daughters of the 
61 B has ‘as she became fifteen years old’ (J3164, p. 19°; cf. ‘Copy A, p. 9); so also C (J1432, p. 33).

62 Following B (J3164, p. 19>; cf. ‘Copy A, pp. 9-10). The main manuscript has a repetition here (lectio duplex): ‘lest she should fall into the manner of women’ 
(M7574, fo. 19"). The allusion is to ‘a woman’s monthly uncleanness’ (Lev. 5: 2; 12: 2; c f. Ezek. 36:17).

63 Cf. Protevangelium 8: 2; Pseudo-Matt. 7-8, where the (high) priest Abiathar proposes that she marry his son, which she refuses, vowing perpetual virginity. The council meets subsequently under the leadership of Abiathar (not Zechariah).

64 The main manuscript has ‘took the twelve virgins’ (M7574, fo. 19°: erkotasan kousans, a corruption of erkotasanakn, attested in “Copy A, p. 10). B has ‘took the twelve bells’(J3164, p. 20°: erkotasan [abbrev.] zangakn; cf. version B of the Armenian Protevangelium [8:3; App. I]). C omits ‘and took...’ (J1432, p. 34). The breastplate - with twelve gems is described in Exod. 28: 15-31; 39; 8-21.

The Translation 17

Hebrews, and to bring Mary along with them, who is from the tribe of Judah and the household of David. Also ask to summon all the known widowers of this city, and let each bring a cane for you to place by the altar of the testimony; and you shall write their names individually on the canes® and shall pray for them. And (whoever of the virgins) whom the Lord points out, that man’s wife shall she become’. And the high priest Zechariah stepped out of the temple and commanded to proclaim throughout the city that widowers,% wherever they are, should come here quickly. When all heard it, they assembled there together, many men, and each had a cane in his hand. The old man Joseph having heard this, he dropped his adze at once and, taking a cane in his hand, he arrived there in haste. And the high priest took it, accepting it from his hands, and went into the temple to pray over them.67

3. There was a custom for the household of David, from the tribe of Judah, among the tribes of Israel, to give their daughters regularly to the temple, to keep them there in purity and righteousness for twelve years, to tarry and wait for the fulfillment of God’s command. 
For the Word of God was to come and take body from the immaculate and undefiled holy Virgin,®® and in body to appear as a man wandering on earth. This ancestral and legal tradition the nation of Israel had in writing and sealed, to keep their daughters there in the temple. But if no sign or indication was given them from the Holy Spirit, they gave them away in marriage. Such were the twelve virgin daughters from the household of David, from the tribe of Judah. And the Virgin Mary, who was among them, was appointed head of all the virgins. These were assembled there and were made to wait while lots were being cast there on behalf of the widowers, (to see) who of them will have a wife.6?

4, Now when Zechariah came out of the temple bringing the canes, he gave them one by one to the widowers. The names of the - 6 Comits ‘and you shall write...’ (J1432, p. 34). Cf. Num. 17: 2. 
66 The main manuscript has aruk (‘males’), corruption of amurik, a reading attested in all the studied witnesses (cf. ‘Copy A, p. 10). 
67 Cf. Protevangelium 8: 3-9:1. 
68 Alluding to Isa. 7: 14 (LXX). Cf. 20: 3 below, where the same vocabulary is used. 
69 Cf. Pseudo-Matt. 8, on the purported Davidic tradition, and where all the bachelors from the tribe of Judah come with their canes.

18 The Infancy of Our Lord Jesus Christ  v irgins were visibly inscribed on certain canes, as to who had emerged (as whose) wife. And when the high priest was handing the canes, there was no other sign on them except for the letters of the inscribed names. The last cane he gave to Joseph. On it was inscribed . the name of the holy Virgin Mary. And behold, a dove emerged from the cane and came and rested on Joseph’s head. The high priest said to Joseph: “You have emerged as warden of the Virgin Mary. Take her, k eep her to become your wife, for she has been allotted to you in purity, to espouse her in marriage, lawfully, as each of the other virgins to a widower.7°

5. But as for the old man Joseph, upon hearing this, he resisted and said: ‘I beg you priests and people who are of one accord in this holy temple. Do not shame me before you all. How could I do this of which you speak? I have many sons and loved ones, and I would be very much disgraced, embarrassed before them. Do not compel me into this matter, I beg you’ The priests and all the people said: ‘Listen to us and obey the commandments of God and be not so opposed and resistant. Joseph said: ‘I am old and have come close to death, and from where would I have all these things which you are demanding me to do in my old age, which are improper?! Zechariah said: 
“No shame—whatsoever—shall come upon you from anyone, but blessing, honor, and glory from all? Joseph said: ‘You speak well, b ut how could I do this? She could be my daughter and not wife. 
Moreover, I will become a laughing stock to all the children of Israel who see and hear this.’ The high priest said: “We know that you area just and good person and God-loving, and she is holy and immaculate, and her parents had given her to this temple with a vow. And we cast lots as to whom she would be allotted, and the holy Virgin Mary was allotted to you. Take her with our consent and blessing; keep her in purity and honor, in keeping with the Law and the tradition of our 
70 In Protevangelium 9: 1 Joseph is told: “You have been chosen by lot to receive the virgin of the Lord as your ward. Joseph’s reservations in 9: 2 are amplified in the rest of this chapter.

74 According to The History of Joseph the Carpenter, he was forty when he married, w as married for forty-nine years, and was a year alone after his wife’s death. He was ninety when the Virgin was allotted to him. He spent two years with her before the Nativity (Battista and Bagatti (eds.), 14). On his sons and daughters, see n. to 8: 1, b elow.

The Translation 19

f orefathers, until the time comes for you to receive the matrimonial blessing with the other virgins and widowers, 
6. Joseph the carpenter said: ‘I beg you, have mercy on my old age,

` my white hair, and do not compel me to do that for which I have no  i nclination, to keep her with care and diligence as is proper; for she is a virgin, and not quite mature as befitting a woman. And how could I take her rightfully? It is sin? The high priest said: ‘If you are not willing to consent to my words, why did you come here? You came willingly with the other widowers and participated in the drawing of lots in accordance with the holy Law, and received in the temple of the Lord a blessed sign, which was given you by God, that you should be united?’ Joseph said: ‘I did not understand this beforehand. I cannot fathom what you are saying, that it was to turn out (like this), or that such would be the outcome. For me, this is time for death’ The high priest said: ‘Fear the Lord and do not resist his commandments. Remember what God did to Korah and Dathan and Abiram; how the earth was opened up and they were swallowed because of their rebellion.”2 And now fear God, lest some unexpected evil should suddenly affect you.

7. When they told this to Joseph, he bowed down to the priests and to all the people. And he took Mary out of the temple and brought her to his house in the city of Nazareth. And Joseph said to Mary: ‘You girl, listen to what I shall tell you now. Give. ear and bear in mind. Behold I am leaving you here in my house just as you see, and for all your physical needs I have made provision. Stay here with honor and be careful and watch yourself. Do not go anywhere needlessly and let no one enter for you—sneaking in and out. I will return to you, as the Lord may will. May the God of our fathers be with you always. And having said this, Joseph arose and went on a journey, to his work of carpentry.73

72 Num. 16: 32; 26:9-10; cf. Deut. 11: 6.

73 Cf. Pseudo-Matt. 8, where Joseph asks for virgins to accompany Mary while he figures out to which of his sons she should be wed, and she leaves for his home with five of her virgin companions; the Infancy narrative of the Leabhar Breac, where the five virgins are named as they accompany Joseph and Mary to Bethlehem (McNa- 
- mara, et al. (eds.), 60); The Gospel of the Birth of Mary, where after being promised to Joseph, Mary returns with seven virgins to her parents’ home in Nazareth while he stays in Bethlehem to prepare for the marriage (8); and The History of Joseph the Carpenter, where Joseph takes her home and leaves to work for two years before the planned marriage (Battista and Bagatti (eds.), 4).

20 The Infancy of Our Lord Jesus Christ 
8. And it came to pass after a few days that certain priests took counsel among themselves and said: “Come let us have a curtain made for the temple, to make the service in the holy tabernacle more glorious when the congregation assembles on the day of the great feast. The suggestion was well received. Then they asked to send for the virgins who were dedicated to God in the temple there. And when the eleven virgins came, Zechariah remembered the Virgin Mary, for she was from that household; and they went and called her. And when Mary arrived, the high priest said: “Cast lots for those who will spin the golden, the muslin, the purple, the scarlet, and the blue threads. And when they cast lots, Mary was chosen for the purple and the scarlet. Taking them, she quietly returned to her house, and she began to spin the scarlet first.74 And taking the pitcher, she went to the fountain to fetch water.75

5. <THE ANNUNCIATION>

1. And behold, she heard the angel’s voice saying to her: ‘Rejoice, 
Virgin Mary!’ And suddenly Mary was startled and very frighened,”” and she looked this way and that way but saw no one. And she began to wonder about the voice, from where it was coming to her! Grabbing her pitcher she fled, entered her house immediately and shut the door, locking it securely. And she herself went and sat quietly in the corner of the house. But in her mind she was amazed and wondered and said: ‘What is this greeting with which I was greeted?78 Who would have known me previously? Where might have I seen the one who spoke such daring words to me?’ And she was frightened while thinking of all these things.

2. Right then she stood up for prayer and said: “Lord God of our fathers, God of Israel, consider your servant in your mercy and 
74 Cf. Protevangelium 10: 1-3; Pseudo-Matt. 8.

75 Cf, Protevangelium 11: 1.

76 Luke 1: 28. This chapter is an amplification of Protevangelium 11: 1-3, itself dependent upon the annunciation in Luke 1: 28-38.

77 Cf. Luke 1: 29a. 78 Luke 1: 29b.

The Translation 21

a ttend to my supplications, to the petitions of my heart, and hear your suffering maidservant, for I have placed my hope and trust in you. Lead me not into temptation of the enemy, nor into the guile of the accuser, but deliver me from the snare (of the hunter),79 for my hope is in you; and may you keep my virginity inviolate, (my) Lord and God. And glory to you, always. Having said this, Mary, in tears, g ave thanks to the Lord. And having stood for three hours, she picked up and continued to spin the scarlet (thread).

3. And behold, the angel of the Lord came a second time®°® and entered where she was, with the doors locked. The bodiless being appeared to her as an embodied being in appearance and said: 
‘Greetings, Mary, immaculate virgin, maidservant of the Lord!’8 
And Mary suddenly saw the angel and was scared of him, unable to escape. The angel said to her: ‘Fear not, blessed are you among women. I am the angel Gabriel who was sent from God to bring good news and to tell you this: Behold you shall conceive and shall bear the Son of the Father Most High. And he shall become a great king over all the earth.83 Mary said: ‘What are you talking about and what are you saying? Tell me? The angel said: “Hear what I am foretelling you through my message and rejoice. Mary said: ‘It is a new thing that I hear from you and am astonished and scared. Shall I conceive and bear like all women? How could it happen to me, who has not known a man?’*4 The angel said: ‘O holy Virgin Mary, do not think of this matter in such terms, do not understand it as such. For not from humankind, neither from blood nor from the will of man, but from the power of the grace of the Spirit is that which shall dwell in _ you, and he shall be with you always. Mary said: “The word which you are speaking seems overwhelming and strange to me, and I can neither bear nor endure the words you have spoken. I marvel at your saying and I am much awed by your message, for such a miraculous act is unparalleled. I am frightened and my soul is trembling; I am 
79 Cf. Ps. 91: 3, contemplated again in Mary’s second prayer, below (section 11).

80 B omits ‘a second time’ (J3164, p. 24°; cf. ‘Copy A; p. 15). Cf. Pseudo-Matt. ` 
9, where the day after addressing Mary at the fountain the angel reappears and completes the annunciation.

81 Luke 1: 28. 82 Cf, Luke 1: 29.

83 Luke 1: 30-2, 42. 84 Luke 1: 34. -85 John 1: 13.

22 The Infancy of Our Lord Jesus Christ  p erplexed and I do not know what answer to give.’ The angel said: 
“Why are you frightened and trembling?’

4. The holy Virgin said: “How then shall I listen to you, or believe. y our words, for I have not heard of such a thing from people?’ The angel said: ‘I am speaking the word of truth to you with certainty and not vaguely;8¢ that which I heard from the Lord. And I was sent by God to announce such good news to you, yet you consider my words as falsehood. Fear the Lord and listen to me? The Virgin Mary said: 
‘It is not that I consider your words vain, but I am greatly amazed and astonished! To envelop the deity whom heaven and earth cannot contain; nor could the full ranks of the heavenly hosts, the bodiless, s piritual, and fiery beings dare to look upon or behold his glory! How then shall I be able to bear patiently and to endure the infinite Fire8? and to have him tabernacle in my body? Or how would I be able to support and to lift him bodily into my lap, or to touch him with my hands? Your word is impossible and beyond all human imagination to ponder and to comprehend! Do you perchance intend to convince me with deceptive words? The angel said: ʻO blessed holy Virgin, l isten to me and to what I am telling you. How was it that Moses became an eyewitness of God on Mount Sinai,88 and the bush was ablaze like fire but was not consumed?8? How was it when Abraham saw him bodily and welcomed him into the tent without being affected by the fire??? And how, when he wrestled with Jacob, was he conversing as an interlocutor?9! And so it was with many other patriarchs and progenitors and prophets, in the way he appeared to them; they beheld him worthily. Be not afraid, only believe and keep quiet about all that I am telling you now,

5. <Mary said: “How shall this of which you speak happen to me and how would I be able to know His coming? On what day and at what hour will it happen? Tell me!’ The angel said: ‘Do not talk like that about what you do not know and do not cease believing what 
86 B adds ‘I have not told you anything from my own imagination, but...’ (J3164, p . 26°; cf. ‘Copy A, p. 16).

87 The main manuscript has hogwoyn (‘Spirit?;} M7574, fo. 27"), a likely corruption of hroyn, a contextually attested reading, as in B (J3164, p. 26%; cf. ‘Copy A, p. 16) and C (J1432, p. 43). God is called a ‘Consuming Fire’ in Deut. 4: 24; 9: 3; Heb. 12: 29.

88 Exod. 19; 24; 33: 12-34: 35; cf. Deut. 9-10.

89 Exod, 3: 1-6. 90 Gen. 18. 91 Gen. 32: 22-30.

The Translation 23

y ou do not understand; rather, incline your ear and believe me regarding that which I am telling you>’92 Mary said: ‘I am not wavering, but I wish to ascertain and to understand the truth, as to how it will happen to me, and at what time will it occur, so that I may be truly prepared’ The angel said: ‘His coming is imminent, at any time. And upon entering and dwelling in your womb, he cleanses and sanctifies the whole nature of your body; and you shall become his temple and dwelling place’. Mary said: ‘How could this happen to me, s ince I know no man?” The angel said: ‘The Holy Spirit shall come upon you and the power of the Most High shall overshadow you, and God the Word shall become embodied in you, and you shall give birth to the Son of the Father Most High.%4 Your virginity shall remain pure and undefiled’95 Mary said: ‘How can a woman in virginity give birth to a child without a man?’

6. The angel said: ‘Contrary to what you are saying, your offspring is not from an act of the sensual passions of the body, nor is your pregnancy attributable to marital intimacy; rather, your virginity shall remain inviolable and pure. Neither will the coming in of the Word of God vex your womb nor will his emergence with a body rend your virginity. Mary said: ‘I fear you, because you are employing your words pleasantly while talking with me, and you are able to amaze me in the way you are speaking to me. Could it be that you intend to deceive me as the foremother Eve (was deceived)? For she was persuaded by beguiling and flattering words, and she inherited corruptibility and death’%° The angel said: ʻO holy Virgin Mary, how often have I spoken to you and told you the word truthfully, and you are not listening to the injunctions of God, for which I was sent and about which I am speaking with you. Be not scared of the words I have spoken, which you now heard from me. For it is neither by deceitful beguiling nor by cunning and craftiness that I speak with you, but to foretell the good news of the coming of the Son of God;

92 From B (J3164, p. 26”; cf. ‘Copy A; p. 17) and C (J1432, p. 44). An omission resulting from identical beginning (homoioarcton).

93 Luke 1: 34.

94 Luke 1: 35.

95 The ‘post-partum’ virginity of Mary, anticipated in section 2 above, is indicated here and in the next two sections, and elsewhere (9: 4).

96 Gen. 3: 1-7, 19, 22-4,

24 The Infancy of Our Lord Jesus Christ  t o prepare you beforehand to be the temple and dwelling place of his divinity”? Mary said: ‘Now I am amazed at the words you have spoken, and my mind is keeping me restless about the answer I should give you. And if I cannot put my mind at ease, to whom would I be able to tell my story? Or who would believe that what Iam telling is the truth?’

7. The angel said: ‘O holy and immaculate Virgin, do not occupy your mind with such vain thoughts, considering my words to you insignificant. Mary said: ‘I neither doubt the words you speak nor disbelieve (them); rather, I rejoice greatly and exult in your message. 
But my whole being is struck with awe and shaken. I will be carrying God in my body, to give birth to him as a man! Yet my virginity will remain undefiled! O the marvel of the amazing act of which you speak!’ The angel said: “How often did I tell you, in (so many) words, and did testify truly to you; yet you did not believe me? Mary said: 
‘I plead with you, servant of the Most High, be not offended because of my frequent questions, for you know that human nature is distrustful of all deeds. For this reason I desire to find out and to know. Be not annoyed by what I have said’ The angel said: “You are speaking well, but believe me who have been sent by God to you, t o bring you these good news.

8. Mary said: ‘Yes, I believe your words and heed your injunctions to me, that it is really so. But listen to what I say to you: To this day I have kept myself in holiness and purity before the priests and all people. I was given lawfully—by lot—to be Joseph’s wife. For the present time, he has confined me to his house, to keep myself with care till we have our holy matrimony together with the other virgins and widowers. Now, if he shall come and see me heavy with pregnancy, what shall I say to him? If he asks me “From where is this your 
97 This response of the angel is quite different in B, which has ‘O holy Virgin Mary, h ow often have I spoken to you and told you the sure word truthfully, and you are not listening to the injunctions of my divine message. Yet I stand before you, and again I entreat you by God: Let not your heart be scared by my sight, let not your thoughts make you doubt the Lord your God, and let not your heart be distant from the words I have spoken, which you now heard from me. For it is neither by deceitful beguiling nor by cunning and craftiness that I came to speak with you, but to prepare you beforehand to be his temple and dwelling place’ (J3164, p. 27°; cf. ‘Copy A, p p. 17-18). The reading of the main manuscript is substantiated by C, which has ‘to foretell the good news of his coming...’ (J1432, p. 46).

The Translation 25

pregnancy?” what answer shall I give to that question?’ The angel said: ‘O blessed and immaculate Virgin, stop talking about that and keep in mind what I have said, that this act is not of man, and this thing about which I am telling you comes from none other than the _ Lord, who is doing it for you. He is able to deliver you from all calamities.” Mary said: ‘Since this message you are conveying to me is true, and the Lord himself is pleased to condescend to his maidservant, let it be to me according to your word?! And the angel departed from her.

9. At that very moment when this word was spoken, as the holy Virgin consented, God the Word penetrated through her ear.” And her thoughts of a carnal, deadly nature were cleansed along with all the senses in the twelve members, !% purified like gold in the fire. And she became a holy and undefiled temple and a dwelling place for his divinity. And at that same time began the pregnancy of Mary. It was on the 15th of (the month) Nisan, which is 7 April, on the fourth day of the week, at the third hour of the day.19.

98 Luke 1: 38.

99 The notion of Mary’s conception through the ear is common in late antique and medieval sources, whether Syriac, Greek, or Latin. Its origin, however, seems to be of Syriac derivation, as suggested by Frederick C. Conybeare, ‘Protevangelium Iacobi. [From an Armenian Manuscript in the Library of the Mechitarists in Venice]; 
American Journal of Theology, 1 (1897), 424-42, and Robert Murray, ‘Mary, the Second Eve in the Early Syriac Fathers’, Eastern Churches Review, 3 (1971), 372-84; c f. Mario Erbetta, Gli Apocrifi del Nuovo Testamento, 3 vols. (Turin: Marietti, 1966~9), i .2: 184 n. V 9. For a survey of the notion in Patristic writings, see Nicholas Constas, 
‘The Conceptio per Aurem in Late Antiquity: Observations on Eve, the Serpent, and Mary’s Ear’, paper presented at the General Meeting of the North American Patristic Society, Chicago, 30 May—1 June 1996; id., Proclus of Constantinople and the Cult of the Virgin in Late Antiquity, Supplements to Vigiliae Christianae, 66 (Leiden: Brill, 
2003), 273-312.

100 Allusion to the twelve zodiacal members and organs of the human body, as believed since Greco-Roman times.

101 The given date is to legitimize the celebration of Christmas on 6 January, nine months later. The main manuscript has ‘It was the 17th of Nisan’ (M7574, fo. 30”); h owever, further below, in section 14, the main manuscript has ‘the 15th of Nisan’. 
B has ‘It was on the 15th of the month Nisan, which is 6 April, when the angel announced the good news to Mary...’ (J3164, p. 29°; cf. ‘Copy A; p. 19). Even though C agrees with the main manuscript at this juncture (J1432, p. 49), it omits the reference to the date in section 14 (p. 54). Confusion between the 5th and 7th letters (E/E) is commonplace in Armenian manuscripts. In all likelihood, the chronological details of the main manuscript are redactional.

26 The Infancy of Our Lord Jesus Christ 
10. At that same time the angel went forth to the regions of Persia and announced the good news to the Magian kings, that they should go and worship the newborn child. And the star led all their armies for nine months, and they came and arrived for the birth from the holy Virgin. In those days the Persian kings were more powerful and victorious than the other kings in the eastern world. And the Magian kings were three brothers: the first was Melkon, who ruled over Persia; the second Gaspar, who held the land of India; and the third Baltasar, who held the land of Arabia.1°2 By God’s command, they joined together and hastened to arrive in time for the birth (of Jesus) f rom the holy Virgin.

11. As for the holy Virgin, upon hearing the good news from the angel, she arose and fell prostrate and said: ‘O Lord, Creator and Maker of all things that exist:19 O Lord, you have authority to do to my soul and body just as your will dictates, for you were pleased to take upon yourself all things according to your will. Attend now to the petitions of your servant and hear me, and save my soul from the snare of the enemy and his deceptions.!°4 For you are my Savior God and your name is proclaimed daily over me. To this day I have kept myself in holiness and purity. For you, O Lord my God, have I guarded my virginity undiminished and intact, free of all the impurities of the sensual passions of the body. And now, your will be done?

12. Having said this the holy Virgin stood up, giving thanks to the Lord. And when this was over, the holy Virgin spent an hour pondering, and she wept and said: ‘What is this new and marvelous thing that has happened to me, the like of which has not happened to anyone from the genesis of womankind to this day, because of which I have become a byword and a reproach to all men and women? Now I am troubled, not knowing what to do or what answer to give to 
102 Among the extant apocryphal gospels, only the Armenian Infancy Gospel mentions the Magian kings by name. For this reason, the Armenian form of the names is given here. This brief introduction to the Magi anticipates the lengthy narration of their visit (Chapter 11), where the three are named together again, in the same sequence. The origin of the names in their Latin form, Melchior, Caspar, and Balthazar, is unknown; a lost manuscript of Pseudo-Matthew could have been the source.

103 ‘Copy A’ omits this initial address, p. 20 (but not B [J3164, p. 29°]).

104 Cf. Ps. 91: 3, contemplated above, in Mary’s first prayer (section 2).

The Translation 27

a nyone for myself. To whom shall I go or whom shall I tell this? 
Why did my father give me birth?!°5 Why did my mother suffer the pains of childbirth for me? Why did my parents ask for me of God with such a sorrowful soul? Was it to bring shame and reproach to myself and to my parents? Why did they present me with gifts to the holy temple to preserve my virginity? Why was I not taken away from the world earlier through death?1°6 And if I were to live, why did my parents not marry me off quietly like the rest of the daughters of the Hebrews? Who has seen and who has heard? Who has ever told and who will ever believe that a woman without a man and without knowing a man gives birth to a child? To whom shall I tell these things? Shall I tell them openly or in confidentiality? Shall I answer men or women? The unmarried women or the married? Whom would I be able to convince? If I were to tell this matter truthfully, t hey will mock me. If I were to swear as I speak, I would be sinning. 
And it is impossible for me to lie. And to be condemned in my innocence is hard for me to take. And should they demand witnesses, t here is none among us to justify me. And if I were to repeat my words with insistence and tell the truth, they would revile!°”7 me with disdain. And all those who hear my story will say: “With deceitful excuses she is misleading the mindless and the silly.” I do not know what to do. Who will counsel me about this situation: how to answer everyone, and how to disclose this to the man to whom I have been named for marriage? As for the priests and the people, how shall I dare to speak in their presence, or be able to explain to people in the market place what the cause is? What excuse shall I contrive regarding this situation that has come about? But this only do I know about myself that my virginity is immaculate and my pregnancy certain, for the angel of the Lord did not speak to me deceitfully but truthfully. 
And he did not beguile me fraudulently with some vain thing; rather, i n truth and justice he spoke to me through the Holy Spirit. Now, w hat shall I do?!°8 For I have become a reproach and a disgrace 
105 This sentence, unattested in the other witnesses, is reminiscent of the fifth line . in Anne’s lament (1: 9).

106 Cf Job 7: 15; Jonah 4: 3.

107 “Copy A has sbananen (‘they would kill’), a corruption of aypn afnen (p. 21). 
108 C has ‘Now, what has the Lord done to me today?’ (J1432, p. 52). :

28 The Infancy of Our Lord Jesus Christ  a mong the people, the children of Israel. Oh, what a marvelous and wonderful thing! They will surely notice my pregnancy, for I am really pregnant, but as I say, without having known a man! Rather, t he Holy Spirit is in me.1°9 They will tell me: “Behold, are we to believe that you are speaking truthfully and factually? Tell us, how could a woman bear a child without a man violating her virginity?” 
And with such and similar words they will revile me. I know that many will speak maliciously of me and will harass me in my innocence; but the Lord will save me from the slander of people and their gossip. ioe 13. After having said this, Mary stopped talking for a while and she arose, opened the house door, stepped out and looked this way and that, to see if anyone was there listening to her spoken words. 
Not seeing any human being, she returned and entered her house and sat down, and taking up the same scarlet and purple, which she had received earlier from the priests for the curtain of the temple, she continued to spin. When she had finished the work she was doing, s he brought and gave it to the high priest Zechariah. As he took it from the hands of the holy Virgin, he said to her: “(My) child, Mary,

Blessed are you among women and blessed is your virgin womb.

The Lord shall magnify your holy name in all the earth, 
and you shall be an adornment for women—mother of them all; and from you shall be the salvation of all the earth’1!°

After the high priest Zechariah said this, Mary bowed down (to him) and departed to her house.

14, At the time when the angel announced the good news to the Virgin Mary, Elizabeth had been pregnant, since the 22nd of Tishri, w hich is 9 October, A count of 180 days—which is six months—to Nisan, to the 15th of Nisan, which is 7 April, (brings one) to the beginning of the humanity of Christ, his taking body from the holy 
109 B has ‘for the angel of the Lord did not speak falsely to me, but told me this through the Holy Spirit’ (J3164, p. 31°; cf. “Copy A, which adds ‘rightly and justly’, p . 21). C has ‘My virginity is holy and my pregnancy real, for the angel of the Lord did not speak falsely to me, but told me this through the Holy Spirit’ (J1432, p. 52).

110 Amplifying Protevangelium 12: 1. Cf. section 3, above (echoing Luke 1: 42).

The Translation 29

Virgin, on the fourth day of the week, as of the third hour.!!1 And one day, thinking of it, the holy Virgin Mary said: ‘I will rise and go to my relative Elizabeth and tell her about this whole situation, and I will do whatever she shall tell me’!!2 She then arose quietly at daybreak, went to the hill country of Judea, to the city of Judah, and entered the house of Zechariah and greeted Elizabeth. 113

15. And when Elizabeth heard the voice of Mary, the infant leaped with joy in her womb.!!4 And Elizabeth was filled with the Holy Spirit and cried out with a loud voice and said: ‘Blessed are you among women, and blessed is the fruit of your womb. And from where is this for me, that the mother of my Lord should come to me? Behold, 
_ when the sound of your greeting fell on my ears, the child leaped in my womb.?15 And when Mary heard this from her, she lifted up 
111 Besides an orthographical corruption (abriéli instead of aprili) in this parenthetical information, the main manuscript has a numerical corruption here: ‘as of the ninth hour’ (M7574, fo. 34; cf. section 9, where it is ‘the third hour’, and see the pertinent note there). B has ‘And from then to the beginning of Christ’s incarnation—his humanity from the holy Virgin on the 15th of Nisan, which is 6 April—are 180 days or six months. Then began the humanity of Christ, his taking body from the holy Virgin, on the fourth day of the week’ (J3164, p. 32°; cf. ‘Copy A, which has ‘the 20th of Tishri’ for the beginning of Elizabeth’s pregnancy, and omits the references to the day of the week and the hour, p. 22). C omits the references to the specific months, the specific days, and the specific hour (J1432, p. 54). An external textual witness may be cited here, from a discourse of Anania of Shirak (7th c.), who shows close familiarity with our document: ‘But let us assent to the truth and to the divine writings, which make it clear that the dumbness of Zechariah was on the 10th of the month Tishri, which is 27 September; and that on the 22nd of the month Tishri Zechariah approached his wife and Elizabeth conceived, If we then count the 180 days of the six months, that points to the 16th of the month Nisan, which is 6 April according to the Romans; and on this (day) was the annunciation to the Holy Virgin. Then, counting the period of ten (sic) months’ gestation of the first-born, we have a full 276 days, e nding on the 21st of the month Tebeth, which is 6 January according to the Romans’ 
(‘A Discourse upon the Epiphany of Our Lord and Savior’; text in Abrahamyan, 
Anania Shirakats‘u Matenagrut‘yuné, 289). The dates given to Zechariah’s dumbness and Elizabeth’s conception are based on the assumption that he was high priest and that the angel appeared to him while he was officiating on the Day of Atonement (cf. 
3: 6-7, above). The six-month period between Elizabeth’s conception and that of Mary is based on Luke 1: 26 and 36.

112 That Elizabeth is related to Mary is stated in the course of the annunciation narrative (Luke 1: 36).

113 Luke 1: 39-40. The remainder of the narrative is an amplification of Protevangelium 12: 2-3.

114 Luke 1: 41. u5 Luke 1: 42-4,

30 The Infancy of Our Lord Jesus Christ  h er teary eyes to heaven and said: “Lord, who am I that all nations pronounce me blessed?!!6 Why of all women have I become conspicuous, with a famous name among all the tribes of the children of Israel? And Mary had forgotten the words she had heard earlier from the angel.

16. And she stayed with Elizabeth for many days!!” and told her the secret in every detail, both of the sight and the sayings she heard from the angel. And Elizabeth was very much awed and said to her: 
‘Child, that which you are telling is a mighty act of God; but listen to me and bear in mind what I shall tell you: Every thought of God is over and above all human contemplation. Look at me and see, being old and (after) having come close to death, now, in my senile condition, I am pregnant and about to give birth; for in the sight of God no word may be frail.!18 Go quietly, however, stay at your house and tell no one what you saw and heard.119 Divulge it to none of the children of Israel, lest they revile you publicly and lest the heart of your spoken-of man be hurt because of you and he leaves you; u ntil the will of the Lord is done, for he will reveal the work which he intends to accomplish? _

17. Mary said: “Whatever you counsel me I will do. But should some notice me unexpectedly and should I be unable to cover my shame, what answer should I give—should they ask me? Elizabeth said: ‘Bear in mind and heed whatever advice I give you. 
Depart in peace to your house and do not go anywhere, to this place or that, but stay quietly in your house and keep yourself secluded from people, lest anyone should know. And whatever your husband commands you to do, that you should do; and the Lord be with you. Be not afraid. Rejoice!’ After (Elizabeth) had spoken, 
Mary stood up, bowed to her, and went rejoicing to her house. 
And she stayed there many days, and day-by-day the child grew in her womb. Fearful of people, she hid herself each day, lest anyone should know.

116 Luke 1: 48.

117 Luke 1: 56, ‘about three months’, 
118 Luke 1: 37.

119 Cf. 9: 7; 24: 6, below.

The Translation 31

6. <THE SUSPICION AND RAGE OF JOSEPH>

1. When those days were ended,!2° Joseph returned and came to his house from his work of carpentry, and Mary arose to meet him and bowed down to him.}2! Joseph said to her: ‘Are you well? Are you glad? How have you been?’ Mary said: ‘I am well’ And when they had set a table before themselves, they ate and were merry. And Joseph reclined on his bed, wanting to rest. And turning his glance on Mary, h e noticed that the countenance of her face took many colors as she tried to cover herself, but she could not.

2. And Joseph looked at her with disconsolation. He sat up and said to her: ‘You girl: it seems to me that you no longer have your beauty, for I notice a change in you. Mary said: ‘And what do you wish to say about me, you who are asking and examining so much?’ 
Joseph said: ‘I am surprised at your response and excuses. How do you keep on sitting with a blush of shame, idle and sad? Did someone talk with you? This is difficult for me. Did <stress or physical weakness overcome you>,}22 or some temptation or a snare on the part of men overtake you?’ Mary said: ‘It is not as you have said? 
Joseph said: ‘Why are you not answering with confidence then? 
Mary said: ‘What is it that you are asking of me? I will tell you. 
Joseph said: ‘<I will not believe your words until I investigate>.!23 
Show me yourself, with clear self-possession in front of me, if what you are saying is true? And Mary wavered in her mind, as to what to do. Thereupon Joseph sat quickly in his chair and, turning his eyes this way and that, he noticed her breasts and knew that Mary was pregnant. Raising his voice, he exclaimed: ‘What a wicked act is this that you have committed)’

120 C has ‘When the three months ended’ (J1432, pp. 56-7), implying that Mary was pregnant for about that long when Joseph became aware of her condition; so also The Gospel of the Birth of Mary, 10. Cf. Protevangelium 13: 1, where Mary was in the sixth month when her pregnancy was discovered; and Pseudo-Matt. 10, in her ninth month.

121 The rest of the chapter amplifies Protevangelium 13: 1-14: 2: Mary’s pregnancy, her explanation to Joseph, and his reaction (cf. Pseudo-Matt. 10-11).

122 From B (J3164, p. 34°; cf. ‘Copy A, p. 25) and C (J1432, p. 57); omission resulting from identical ending (homoioteleuton).

123 From B (J3164, p. 34°; cf. ‘Copy A, p. 25) and C (J1432, p. 58). Cf. John 20: 25,

32 The Infancy of Our Lord Jesus Christ 
3, And falling off the chair onto his face, Joseph began to beat his forehead with his hands and to pull his white hair!24 and to rub his face against the floor, saying: “Woe is me, and bitter is the disgrace of my old age! What act is this, the disaster in my house that I see! With „what face shall I look unto the Lord my God, and with what eyes shall I behold people in the face, or what answer shall I give to the priests and to the congregation? Should anyone ask me, what would I say was the cause of this act of transgression? How shall I conceal this from the attention of people? What shall I do to her? What shall I devise about her whom I received from the temple as a pure and immaculate virgin, yet was unable to keep her according to the Law, i n the tradition of our forefathers? If they persist in asking me “Where is her virginity? Bring her undefiled and have her stand before us”, what answer would I give? Who was the enemy that hunted me down? Who was the offender who stole away her virginity? Who has done this great evil and has subjected me to ridicule and contempt among the children of Israel? Could it be that this was brought upon me because of the transgression of Adam, the one who was cast out of the goodness there by means of the craftiness of the serpent?’125

4. Having said this, Joseph began to beat his breast while crying and sobbing. Then he called Mary before him again and said to her: 
‘Tell me, O pitiful soul, what wicked deed have you done? How did you forget the Lord your God who fashioned you in the womb of your mother?!26 You, who were asked of God by parents with tearful sighs; whom they dedicated to the temple with gifts, in purity, and in accordance with the Law! You, who were nurtured and enlightened there, by the altar of God, as you sat in the midst of priests and ministers and heard daily the praising of the Lord and the songs of angels, and listened attentively to the readings from books and heard what they say! And after the death of your parents you were entrusted to the temple until you reached maturity and became familiar with and cognizant of the divine Law. And when they gave you to me by God’s command and with the blessing of the priests and the entire congregation, I received you pure and brought and settled you in my 
124 B adds ‘and beard’ (J3164, p. 34° cf. ‘Copy A, p. 25); so also C (1432, p. 58). 
125 Gen, 3: 14-15. 126 Job 31: 15.

The Translation 33

h ouse, and provided for all your physical needs. And I instructed you to take care and to keep yourself till I return. Now, what is this act that you did? Why are you not talking or giving an answer? 
O lamentable and miserable one, how did you stoop to such disgrace and became a reproach to everyone?’

5. And Mary, who had her head bowed down in silence, weeping and sobbing bitterly, said: “Do not accuse me pointlessly and do not malign my virginity slanderously, for I am chaste, completely innocent, and have never known a man.’ Joseph said: ‘From where, then, i s your pregnancy? Tell me’. Mary said: ‘By the living Lord, I know none of what you are talking about. Joseph said: ‘I am not talking with you harshly, but gently. I wish to ask you something: Tell me, w ho was the man who sneaked in and out for you or whose home you entered needlessly?’ Mary said: ‘I did not go anywhere from this house, Joseph said: ‘It must be a marvel that you do not know, for I clearly see your pregnancy. Who had seen or who had heard that a woman becomes pregnant without a man? I do not believe these your words. Mary said: ‘How then can I convince you? Since you are asking for truthfulness, I testify of myself that I am innocent and had never known a man. But because you are accusing me groundlessly, you shall answer before God.’

6. Upon hearing this word, Joseph was astonished and became very fearful, and collecting his thoughts, said: ‘Oh, how formidable and awesome is this matter. I am unable to understand and comprehend it! For this matter is unique and over and above all thought and things I have seen or heard with (my) ears, (of all) that I have heard about since the forefathers. I am wrapped up with amazement! 
To whom shall I go or whom shall I ask about this matter? I am at a loss and do not know what to do. This act is no longer a secret but in the open. The news and the rumors will be spread everywhere, and those who hear shall laugh with those who talk (about it)? Mary said: 
‘How long shall you be angry with me and accuse me with vain words and not stop the slander that you are leveling at me?’ Joseph said: 
‘Icannot bear this great sadness and this grief that has come upon me. 
What shall I do with you and what answer shall I give to anyone who might ask me? And I am fearful that the matter will be revealed and the rumors will be heard by all, and I will become a laughing stock among the children of Israel.

34 The Infancy of Our Lord Jesus Christ 
7. And Joseph was shedding tears bitterly and saying to himself: 
‘O pitiable and sorrowful old man! What sort of obedience was it to the priests and to the people of Israel? What sort of a guardian were you to her? You made your white hair a laughing stock when nearing death’ And he did not know what to do. Returning to his thoughts, h e added: ‘What shall I do with this girl? I will not know until the Lord reveals the truth. I did not take her of my own will. I neither knew nor realized beforehand what could happen. But I know for sure that if this anguish that has come upon me is from God, it is well; however, if enemies provoked this tribulation that causes anguish, God is my hope. But still I do <not>!27 know what to do. If I charge her (falsely), I will be committing a sin. And if I speak evil of her, God will condemn me. Perhaps I should take her away secretly tonight and release her, to go in peace wherever she may wish. !?8

8. He then called Mary to come before him and said to her: 
‘Behold, whatever you told, whether false or true, I heard and believed you. However, tonight I will take and release you, to go wherever you wish. Upon hearing this Mary began to sob, in tears. 
Joseph stepped out of the house with sadness and went and sat by himself, crying and beating himself.

9, And Mary arose and fell prostrate and said: “Lord God of our fathers, God of Israel, look with your compassion at the suffering of your maidservant and do not turn me over to be shamed and reproached by the multitudes. For you, Lord, know the hearts of the children of men that they cannot be trusted. Reveal your name before all, that they may know you, that you alone are Lord God, and your name is called upon us. And glory to you always. Amen? While the holy Virgin Mary was saying these (words), her tears were flowing before the Lord. At that time the angel spoke to her and said: ‘Fear not, for I am with you, to deliver you from all your troubles. Be strong and rejoice.}29 He left her after saying this. And standing up, 
Mary gave thanks to God.

10. Close to the evening Joseph returned quietly to his house and sat down. And looking, he noticed that Mary was happy and her face 
127 Following the other witnesses; e.g. ‘Copy A, p. 28. 
128 Recalling Matt. 1: 19; cf. Protevangelium 14: 1. 
129 Cf Jer. 1:8.

The Translation 35

c heerful. He said to her: ‘O Mary, it seems to me that you are very happy because tomorrow you will depart from me. Mary said: T give thanks to my God at all times,}3° for he is able to do whatever we ask of him,13! and he scrutinizes the thoughts of the mind?

11. After saying this Mary kept quiet. And Joseph, in sadness, s tayed up from evening till morning. He neither ate nor drank.132 
And the angel of the Lord appeared to him in his sleep at night and said to him: ‘Joseph, son of David, be not afraid to take Mary to be your wife, for the one to be born of her is from the Holy Spirit. She will give birth to a son, and his name shall be called Jesus.’!33 Joseph woke up from his sleep and stood for prayer and said: ‘Lord God of our fathers, God of Israel, I give you thanks and glorify your holy name for hearing the voice of my supplications. You did not overlook me in this my old age; rather, you gave me hope of redemption and comfort, and scattered mourning and sadness away from my heart, and you kept the holy Virgin untainted by all the defilements of the sins of the world. And glory to you always. Amen. Having said this, 
Joseph became happy and rejoiced and blessed God.134

7. <JOSEPH AND MARY TRIED AND ACQUITTED>

1. On the next day Joseph arose and called Mary before him and said to her: ‘I have sinned against the Lord my God, for many times I accused you unjustly, holy Virgin.!35 I did not realize that you were telling the truth’13° And while Joseph was speaking, at that very time 
130 Cf Ps, 34: 1.

131 Cf. Matt. 7: 7; 21: 22; John 14: 13-14,

132 Cf. The History of Joseph the Carpenter, where the perplexity of Joseph is much more subdued (Battista and Bagatti (eds.), 5). He is eventually reassured by the archangel Gabriel (following Matt. 1: 20; cf. Protevangelium 14: 2); so also in Pseudo- 
Matt. 10-11, where he then asks for Mary’s forgiveness.

133 Matt. 1: 20-1 (cf. Luke 1: 31, where the words are addressed to Mary).

134 The concluding prayer of Joseph parallels that of Mary in section 9.

135 This entire chapter on the questioning of Joseph and Mary by the priests amplifies Protevangelium 15 (in sections 1-5) and 16 (in sections 6-9), where the high priest is anonymous. Cf. Pseudo-Matt. 12, where the high priest is Abiathar.

136 In C Joseph asks Mary to recount her story, which makes him penitent. While Joseph ponders these things, there comes the scribe (J1432, pp. 68-9).

36 The Infancy of Our Lord Jesus Christ  t here came an official, <a scribe whose name was Annas>,137 a steward of the temple of the Lord. And when he entered the house, 
Joseph arose (to meet him); they kissed each other and sat down. 
And Annas the scribe said: “Honorable father, welcome back from your journey. Joseph said: ‘I am happy to see you gentleman, minister of God? <The scribe said: “When did you arrive honorable father, beloved elder and pleasing to God?’ Joseph said: ‘I arrived yesterday, weary; thus I was unable to come to worship at the hour of prayer. >138 The scribe said: “The priests and all the people were waiting for your return. 139 Joseph said: “May the Lord God of Israel bless them now and always.

2. After they had said these things, they had a table set before them; they ate and drank and rejoiced, and gave thanks to God and glorified (him). The scribe then said:!4° “Let us arise and go to the temple. !41 Right then he looked and noticed the Virgin Mary and observed that she was heavy with child. The scribe went quietly to the priests and told them: ‘This Joseph, of whom you testify that he is just, has grievously transgressed the Law. The priests said: “What act of transgression on his part did you witness?’ The scribe said: “The Virgin Mary whom he received from the temple, and you charged him to keep her in purity, is now defiled, for he did not have a wedding according to the Law? The high priest said: ‘Joseph could not have done it, for he is a just man, holy and chaste? The scribe said: “I saw her with my very eyes and you do not believe what I am telling you?’ The high priest said: ‘Do not bear false testimony, for you will be sinning. The scribe said: ‘I am worthy of death before the people if I am bearing false testimony.!42 And if you do not believe me, ask that you see her and you will know for sure?

137 From B, which identifies the official at this point (J3164, p. 39°; cf. “Copy A, p . 30); so also C (J1432, p. 69). The main manuscript identifies him by name after a couple of lines (M7574, fo. 43’). The scribe is so named in Protevangelium 15: 1. `

138 From B (J3164, p. 39%; cf. ‘Copy A) p. 30) and C (J1432, p. 69). An omission resulting from identical beginning (homoioarcton).

139 C adds, among further amplifications: “The scribe said: “The widowers were expecting to have their holy matrimony together with you.” Joseph said: “I could not have come until completing the work which I had started”’ (1432, p. 70).

140 From here through section 7 the main manuscript has four of its missing leaves substituted (M7574, fos. 44-45”) in 1711, according to a colophon (fo. 45’).

141 The sentence is missing in B (J3164, p. 39°; cf. “Copy A} p. 30) and C (J1432, p . 70); however, it is required by the verb ‘said’.

142 Cf. Exod. 20: 16; 23: 1, 7; Deut. 19: 15-21.

The Translation | 37

3. The high priest Zechariah sent messengers to summon Joseph before all the people. And when the messengers came, they found the Virgin Mary heavy with child. They returned and reported to the high priest and all the others that what the scribe had said is true. So, w hen the high priest heard this, he commanded that Joseph and Mary be brought forcibly before him, to the judgment place. And when the two were brought into the middle of the assembly, the high priest Zechariah asked the holy Virgin Mary and said: “Tell me, you girl, what is this unlawful act that you committed and defiled your virginity and forgot the Lord your God?!43 Whereas Mary who was holding her head down quietly, her tears flowing before the priests and all the people, bowed down and said: “By the living Lord, the God of Israel, whose name is holy, I have never known a man, The high priest said: ‘From where, then, is your pregnancy that we see?’!44 
Mary said: ‘I do not know.

4. The high priest then ordered to have Joseph brought before him, and he said to him: ‘You elder, tell me, why did you commit such an evil among the children of Israel and become a reproach to the people, even among many tribes?’ Joseph said: ‘Do not accuse me falsely, without witnesses, for you will be sinning. The high priest said: ‘I am not accusing you without cause or without sin (on your part), but justly. Return the holy and immaculate Virgin Mary as you received her from the temple; or else, you deserve death.145 Joseph said: “Well said; but by the living Lord, the God of Israel, I know nothing of what you are speaking. The high priest said: ‘Do not lie, a dmit it truthfully: Did you steal your marriage and thus held the Law of God in disdain? You did not announce (your marriage) to the children of Israel nor did you bow your head beneath the mighty 
143 C adds to the chastisement by Zechariah: ‘Your parents asked God for you through prayer and fasting, and you were three years old when they entrusted you to the Lord’s temple. And you stayed there for twelve years and sat on the third step of the sanctuary, by the most holy place. And you were nurtured and reared among the priests and listened to the readings from Scripture. And you were fed daily by angels and your ears heard the angelic utterances and songs. But now you have defiled your virginity, having despised the sanctity of the Law of God, and have made yourself a laughing stock and a reproach before the children of Israel. Why did you do this deed?’ (J1432, p. 72).

144 ‘Copy A’ has ‘you see, p. 31; however, B (J3164, p. 40°) and C (J1432, p. 73) a gree with the main manuscript.

145 Cf. Deut. 22: 23-4, on the penalty for adultery involving a virgin; and Exod. 22:16, on the penalty for seducing a virgin.

38 The Infancy of Our Lord Jesus Christ  h and of God that all nations on earth may be blessed by your offspring. Joseph said: ‘I told you the truth before and now I tell you again—if you believe me:!#6 You yourselves know me and do testify that I had never strayed from the commandments of God nor had I ever been against someone, even an enemy. Rather, I know this from deep within me, in the Spirit, and the Lord is the one who bears witness for me: except for my first legitimate (wife) I had never known another woman. But you, priests and officials, teamed up against me and convinced me through pressure and persuasion. And I obeyed your injunctions and took her to my house and provided everything for her, and commanded her to be careful and to keep herself in chastity till I return. And I left for my professional work till I completed the thing I was making. And when I returned yesterday, a s you all heard about my coming, it was then that I saw her heavy with child. I know nothing more—as to how it came about?

5. When the assembled crowd heard this, they said: “This old man is just and truthful’ The high priest said: ‘I know that this is true; but this girl was youthful and orphaned of parents, and you feared God. 
For that reason we trusted you with her virginity, to be kept inviolate until such a time when you have God’s blessing; Joseph said: “You are speaking well; however, I know nothing of this matter that has happened.147 Let the Lord reveal the harm done to her, as he himself wills? Having said this, Joseph kept quiet.'48

6. The high priest said: ‘I will make (the two of) you drink the water of conviction,!49 and the Lord will reveal your act, as to ~ whether you are truthful’ Rising up, the high priest Zechariah held the water of conviction in his hand, called Joseph before him, and 
146 C adds to Joseph’s self-justification: “They said: “Yes, we believe; tell us.” Joseph said: “Listen to me priests and officials of the congregation and all you who are present: when you gave me this virgin in sanctity and in accordance with the Law, 
I was unwilling to take her. But you compelled me under many rules and threatened and shamed me, and told me, whether I was willing or not, “This virgin is yours.” 
And I informed you then of the reasons to the contrary, and I begged you all by the love of God, saying that I am unfit to take her, that I am old and advanced in days and unable to fulfill my conjugal obligation to a woman, even to keep her in sanctity according to the Law of God. Give her to someone who is able to keep her, but you did not listen to my petitions’ (J1432, pp. 74-5).

147 Lit., ‘I have no previous knowledge of what was to happen’.

148 C omits the sentence and amplifies the ordeals of Joseph and Mary, who appears for a second and third time before the tribunal (J1432, pp. 76-9).

149 On this bitter drink to test marital fidelity, sometimes referred to as ‘the water of jealousy’, see Num. 5: 16-22.

The Translation 39

s aid to him: “You man, consider the whiteness of your hair in old age and see with your very eyes this medicine of life or death,!5° and do not subject yourself to the test and to perdition? Joseph said: ‘By the living Lord, whose name is holy, I know of no personal evil in me, but if the Lord wills to judge me justly, may the Lord’s will be done’ 
Thereupon the high priest gave the water to Joseph to drink and sent him immediately to walk back and forth. And Joseph kept going back and forth and remained alive and personally unaffected. And when they all saw that he did not suffer death, they feared greatly.

7. Zechariah then commanded to bring Mary before him. And when she came, he held the water <of conviction in his hand>1!51 and said to her: ‘You girl, look at your youthful age and remember the former (days) when you were nurtured and enlightened in the temple; have pity on yourself. <If you are innocent, >152 you shall be saved from death and no harm will reach you. But if you think that with lying you can test the living God, he will test the evil one and he will shame you publicly and will strike you dead with a horrible death’ Mary said while in tears: ‘I know of no sin in me; rather, my virginity is undefiled. But if it is the Lord’s will to judge me, <may the Lord’s will be done.>’!53

8. Thereupon the high priest gave the water to Mary to drink, and ordered her immediately to walk back and forth. And she went and returned, coming back unscathed and healthy. Upon seeing this, the high priest and those assembled marveled and said: “Blessed be the Lord God of Israel, for these are pure and innocent, for they were not harmed by this trial, and no sinful deeds on their part were revealed. 
At once (the high priest) commanded to summon Joseph and Mary before him and he said to them: “You yourselves know that you will have to answer before God. We administered to you that which our Law requires. The Lord did not reveal your sins, and I do not condemn you either. Go in peace.’154

150 Following B (J3164, p. 423; cf. ‘Copy A, p. 33) and C (J1432, p. 79). The substituted text for the lost leaves of the main manuscript has a corruption here: z deghats‘n ew mak‘rué (‘of the medicines and be cleansed’) for zdegh kenats‘ ew mahu (M7574, fo. 45"),

151 From B (J3164, p. 42%; cf. “Copy A; p. 33) and C (J1432, p. 80).

152 From B (J3164, p. 42°; cf. ‘Copy A, p. 33); C has ‘If you are innocent and immaculate’ (J1432, p. 80).

153 From B (J3164, p. 425 cf. ‘Copy A; p. 33) and C (J1432, pp. 80-1).

154 Cf. John 8: 10-11.

40 The Infancy of Our Lord Jesus Christ 
9. And they bowed to all and went to their house quietly—not openly but in secret—and stayed there till the days of Mary’s pregnancy were over.155 And Joseph said with fear: ‘What shall I do with her so that no one would know about the shame we went through?’ 
_ And Joseph said to Mary: ‘It is not proper for us to stay in this city, c ome let us go to a distant land where they will not recognize us. For if we stay here, all those who hear about your giving birth will laugh at us and we will become a reproach among the tribes of the children of Israel? Mary said: “You have spoken well. Do as it pleases you to do?

8. <THE BIRTH OF JESUS>

1. In those days a decree went out from Caesar Augustus to have a worldwide census and for each to pay tax to Caesar according to a register of personal names.!56 Every member of each household had to pay a tithe annually, at the beginning of the year. <Joseph and>157 
Mary had to be counted in the census. Thereupon Joseph arose at night, saddled his ass, and prepared food for their physical needs. 
And taking with him his youngest son Josiah,!58 he sat Mary on his ass, and they began their journey southward.159

455 The main manuscript shows a customary fascination with arithmetic, and so it adds ‘that is 202 days, which is nine months and five days’ (sic), presumably from the conception (M7574, fo. 46”). Such additions could have been marginal notes that made their way into the text.

156 Luke 2: 1. The narrative expands on Protevangelium 17-20; cf. Pseudo-Matt. 13.

157 From B (J3164, p. 43°; cf. ‘Copy A; p. 35) and C (J1432, p. 82).

158 Josiah as the youngest of Joseph’s sons is mentioned again (12: 1). Cf. Protevangelium 17: 1-2, where the accompanying son of Joseph is neither named nor identified as the youngest. According to Pseudo-Matt. 41, Joseph had four sons: 
James, Joseph, Judas, and Simon (cf. Matt. 13: 55, ‘James, and Josiah, and Simon, and Judas’). According to The History of Joseph the Carpenter, he had four sons (Judas, 
Justus [Arabic] / Josetos [Coptic], James, and Simon) and two daughters (Lysia and Lydia); their mother died ‘leaving James still young’ (Battista and Bagatti (eds.), 2). 
Josiah’s name is clearly distorted in some of these sources.

159 C has an addition here on Joseph's perplexity: ‘Joseph thought as they went: 
“What shall I do with this girl? To which land shall I take her to hide? We cannot go to a distant land, and in a closer place those who hear of us will ridicule and reproach us. 
And if I go to an unknown land, I being an old man and she a virgin girl, they will ask me “How is she related to you? What answer will I give? Whereas the whole house of 
The Translation . Al 
2. As they were about fifteen stadia away from the city,!®° Joseph looked and noticed that Mary was sad and gloomy. Thinking in his mind about her discomfort on the ass because of her pregnancy, 
Joseph said to Mary: “Why is your countenance sad and why are you very troubled?’ Mary said: ‘How can I be happy when I do not know where I am going, and being so heavy with child?’ Joseph said: 
“You are speaking well; but blessed be God who delivered us from the slanders and the gossip of the people. Mary said: ‘Did I not tell you early on that I know of no personal (guilt) regarding this? But you kept accusing me groundlessly. But the Lord of all, he alone delivered me from the snare and from death,

3. After they had traveled an(other) hour, Joseph looked earnestly at Mary and saw that she was rejoicing profusely. Joseph said to Mary: ‘How come your countenance keeps changing?’ Mary said: 
‘Why do you keep asking me so many times?’ Joseph said: ‘I am noticing something different about you and am amazed: sometimes you appear to be sad and sometimes happy. Mary said: ‘T rejoice because the Lord delivered me from all the temptations and deceptions of the enemy. But I wish to tell you something new. The old man said: ‘Tell me’ Mary said: ‘I am both happy and sad because I see massive armies gathered on the right and on the left. Those on the right are rejoicing and those on the left are sad and in mourning, 161

Israel knows that she was allotted to me by name, that is, a wife according to the Law only—not by wedlock or according to the flesh. Should anyone meet me, it would not be for the better but only for shame and reproach. I will be ashamed to say ‘She is my wife in writing. Moreover, I fear God terribly. If I say “She is my daughter’, t hey will ask me ‘Where is her husband?’ What will happen if I say by way of an excuse that her husband is dead? Then they will ask her for marriage. I do not know what to do.” Joseph was thinking over these and many other things as they journeyed’ 
(J1432, pp. 83-4).

160 B adds ‘which is about nine miles’ (J3164, p. 43°; cf. ‘Copy A, p. 35). Cf. 
Protevangelium 17: 2, where the given distance is three miles.

161 Cf. Protevangelium 17; 2, where the two groups are two peoples: one weeping and the other rejoicing. So also Pseudo-Matt. 13, where the former group is identified as Jews and the latter group as Gentiles; cf. the Infancy narrative of the Leabhar Breac (McNamara, et al. (eds.), 66-7). The Adversus Judaeos polemic in this gospel (discernible in 11: 22 and 21: 14-22) is not as accentuated as among the Church Fathers. 
On the latter, see Rosemary Radford Ruether, “The Adversus Judaeos Tradition in the Church Fathers: The Exegesis of Christian Anti-Judaism, in Paul E. Szarmach (ed.), — 
Aspects of Jewish Culture in the Middle Ages (Albany, NY: State University of New York Press, 1979), 27-50; repr. in Jeremy Cohen (ed.), Essential Papers on Judaism and Christianity in Conflict (New York and London: New York University Press, 1991), 
174-89), see esp. pp. 179-80 in the latter edition, on the concept of ‘two peoples’.

42 The Infancy of Our Lord Jesus Christ 
4, When Joseph heard this he was very surprised, and returning to his thoughts, he asked what could this vision be. At that very moment the angel spoke to her and said: ‘Rejoice, Mary, maidservant of the Lord! Do you see the sign that was revealed to you?’ Mary said: 
‘Yes, I see’. The angel said: “Today your pains of childbirth are drawing near; and all those gathered to your right are the hosts of the bodiless angels, waiting to be around when you give the holy birth, to come and worship the newborn child, the King of Israel. Whereas those gathered to your left, wearing black, are the hosts of Legion,!® in distress because they will be on the run’ When Joseph and Mary heard this, they rejoiced greatly and gave thanks to God.

5, And the day on which they were traveling was cold, a wintry day that was the 21st of the month Tebeth, 6 January.!6 And when they came to a ruined site, which previously was a royal city called Bethlehem, it was the sixth hour of the day, a Thursday. Mary said to Joseph: “Take me down from the ass, for the child is pressing me. 
Joseph said: “Where shall I take you? What should I possibly do, now that you are giving birth not in a building but in the wilderness, where there is no lodging place.’ (Joseph went on speaking to himself): “Now, where shall we go or where shall I take her to rest? And there is no midwife; neither a house nor a roof where our shameful nakedness could be covered. 164

6. Joseph then found a very big cave in the vicinity of which shepherds and tillers of the soil used to work and earn a living and where, in the evening, they used to bring their animals to the fold. 
And they had made the mangers of the oxen a storage place for the provender for their livestock. But at that time the shepherds and the tillers with their oxen were away, since these were wintry days.165

162 The word is used in Mark 5: 9 (cf. Luke 8: 30) to imply great multitudes of demons (the evil spirit within the Gerasene demoniac declares ‘My name is Legion; f or we are many’). The name is here used as a synonym for Satan.

163 See above, 5: 9 and14, and the pertinent notes on the anticipatory references to Christmas day (cf. 3: 8 and 37: 5, on the birth of John the Baptist). On this standard correspondence between the Hebrew and Roman calendars, see, inter alia, Conybeare, “The Discourse of Ananias, Called the Counter upon the Epiphany’, 321-37,

164 Cf. Protevangelium 17: 3.

165 According to The History of Joseph the Carpenter, this was ‘by the tomb of Rachel’ (Battista and Bagatti (eds.), 7).

The Translation | 43

7. Joseph brought Mary there, took her inside, and had his son Josiah stand close to her by the entrance and he went out to search for a midwife.166

8. And as he went, he saw the heavens lowered and the earth elevated. And his hands were being lifted up as though he was reaching the air. And he saw every breathing creature standing still; the elements were stiff and the wind and the atmosphere of heaven were not blowing. 
And he noticed that the luminaries of heaven were motionless, stationary, and the winged birds were not flying. He looked at the earth and saw a new jar laid there and the potter (still), sifting clay. Some had their hands as if to their mouths, but not bringing them close enough; and everyone had his eyes fixed in an upward gaze. Moreover, he saw flocks being led every which way!’ but not grazing; and the shepherd lifting up his rod but unable to strike the sheep—simply holding up his hand. He looked again and saw a ditch flooded with water and goats grazing by but not eating anything, (simply) holding their mouths at the edge of the ditch. Thus at the time when the holy Virgin was giving birth all living creatures stood still.16

9, Joseph looked far away and saw a woman coming from a distance and carrying a large sheet on her shoulder; and meeting her, he greeted her. Joseph said: “Woman, where are you coming from or where are you going? The woman said: ‘And what do you want that you are asking me?’ He said: ‘I seek a Hebrew midwife-16° The woman said: ‘Who has given birth in the cave?’ Joseph said: “Mary,

166 Cf. Protevangelium 18: 1, where Joseph’s ‘sons’ are not named.

167 Lit, ‘going and coming’

168 Cf. Protevangelium 18:2 and the equally surrealistic description in the Arundel manuscript 404 (72) excerpted by J. K. Elliott in The Apocryphal Jesus: Legends of the Early Church (Oxford: Oxford University Press, 1996), 17, There are two further points made in this section besides indicating how the whole of creation was awed at the time of the Creator’s birth. As Joseph went to look for a midwife, the Virgin gave birth to Jesus without any human intervention—no such help was needed in the divine act. Hamam, a ninth-century Armenian exegete, observes: ‘The Word descended... dwelling in the womb of the Virgin, preserving the Virgin uncorrupted through the incomprehensible birth, from whom the rock [i.e. Christ] was separated without a hand’; Robert W. Thomson (ed. and tr.), Hamam: Commentary on the Book of Proverbs, Hebrew University Armenian Studies, 5 (Leuven: Peeters, 2005), 162 
(on Prov. 30: 18-20). Moreover, no one was there to witness the manner of his birth, o r from which part of the Virgin’s body he emerged without affecting her virginity (see above, 5: 5-6, 9; and below, 9: 4).

169 Cf. Exod. 2: 7.

44 The Infancy of Our Lord Jesus Christ  w ho was nurtured in the temple and was given by lot to be my wife, n ot according to the flesh—as far as I am concerned—but a spouse by name (only), and her pregnancy is of the Holy Spirit? The woman said: “You have spoken well. But tell me, where is she?’ Joseph said: 
“Come and see.’ 170 
_ 10. And as the two went together, Joseph asked her on the way and said: “Woman, tell me your name that I may know who you are? The woman said: “Why are you asking me? I am Eve, the foremother of all, and I have come to behold with my own eyes the redemption that is wrought on my behalf? Upon hearing this, Joseph marveled at the wondrous things that he saw.

11, And when they arrived from far away and stood by the entrance of the cave, they saw the beams of heaven open up and abundant light pour all the way down from above. And a pillar of fire, c omprised of cloud, stood above the cave.!7! And they heard the voice of the bodiless hosts of heaven, singing songs with ceaseless voice and glorifying God.!72

9. <EVE’S VISIT TO THE CAVE>

1. When Joseph and the foremother heard and saw this, they bowed down and fell prostrate, and raising their voices they blessed God saying: ‘Blessed are you, Lord God of Israel, who today wrought salvation to the children of men by your coming.!73 (Eve added): 
‘And you restored. me from that fall and established (me) in my former glory. Now my soul has been magnified and my hope has been gladdened in God my Savior. 174

170 Cf. Protevangelium 19: 1, where the identity of the midwife is not disclosed. In Pseudo-Matt. 13 Joseph returns with two midwives: Zelomi and Salome. Zelomi believes, Salome questions.

171 B has ‘and the luminous cloud covered the cave’ (J3164, p. 47%; cf. ‘Copy A, p . 38); echoing the Danielic “Son of Man, coming with the clouds of heaven’ (Dan. 
7: 13). Cf. Pseudo-Matt. 13, for a more dazzling description of the lighted cave.

172 Ajluding to Luke 2: 13-14.

173 Echoing the ‘Nunc Dimittis’, old Simeon’s canticle in Luke 2: 30-1.

174 Eve’s words echo the first words of the ‘Magnificat’ of the Virgin in Luke 1:46-7 (cf. Anne’s words in 2: 7, above). The chapter amplifies Protevangelium 19 (in sections 14a) and 20 (in sections 4b—7); cf. Pseudo-Matt. 13.

The Translation 45

2. And as the foremother Eve was saying this, she saw the cloud being lifted up into heaven and moving farther from the cave. And the holy child was revealed openly, seated in the manger of irrational creatures. And he came and took the breast of his mother, as he was fed with milk, and returned to his place.175 And when Joseph and the foremother saw this, they marveled with amazement and gave glory to God with thanksgiving and said: “Has this ever been heard by anyone, or has anyone ever seen with his eyes all these things that took place?’

3. And the foremother entered the cave and took the infant into her lap, hugged him tenderly and kissed him and blessed God. The child looked beautiful, bright, full of grace, and happy in countenance.176 And she wrapped him in swaddling clothes and laid him in. t he manger of the oxen.!77 When the foremother came out of that cave, she suddenly met a woman who was coming from the city of Jerusalem whose name was Salome. The foremother approached her and said to her: ‘I bring you recent good news: a virgin who had never known a man gave birth to a male child.178

4, Salome said: ‘All the inhabitants of Jerusalem were blaming her, c onsidering her guilty and worthy of death, and because of shame and reproach she fled the city and came here. I heard that she has given birth to a male child, and I came to see whether she is (still) a virgin. The foremother said: “Truly she is a virgin and bodily undefiled” Salome said: ‘How were you able to know and realize that she is a virgin?’ The foremother said: ‘That which I saw with my own eyes, that I am telling you. When I came to the cave, I saw a luminous cloud covering it, and sounds of utterances were heard from above: countless hosts of bodiless angels were blessing and praising God with a loud voice. When the luminous cloud was lifted to heaven, I saw the child sitting in his mother’s lap? Salome said: ‘By the living Lord, I do not believe your words until I see (for myself) 2179

175 The maturity of the newborn Jesus is a theme in the Qur’an as well. When Mary’s chastity was called into question, the infant speaks in her defense (19: 27-33; c f. 3: 45-7, where his speaking in infancy is predicted; and 5: 110, where his speaking in the cradle is said to have been ‘as in maturity’).

176 On the beauty of Jesus, see below, 37: 7 (cf. 19: 4; 20: 14).

177 Echoing Luke 2: 7.

178 Cf. Protevangelium 19: 3a,

179 Cf, John 20: 25.

46 The Infancy of Our Lord Jesus Christ 
And the foremother entered the cave and said to Mary: “Holy Virgin, o blige yourself and be ready, for behold Salome wishes to come to examine you and to verify your virginity. 18°

5. And as Salome entered the cave and reached out her hand, w ishing to get close to the Virgin, suddenly fire burst from there and blistered and burned her hand. And she screamed and said:

Woe is me, wretched and miserable soul! 
What have I contemplated unjustly?

I have sinned against the Lord my God and provoked him to anger.

I tested the living God in disbelief and my hand is burned as if with fire.181

6. An angel of the Lord approached her and said: “Salome, stretch out your hand to the child and draw near to him and you will be healed? And in tears she bowed at the feet of the child and kissed him, and taking him in her lap, she cuddled him and said:

O newborn child of the mighty Father, y ou child Jesus, Messiah, King of Israel. 
You, Savior and anointed Lord, h ave been revealed in the city of David.182 
You, Light to the ends of the world, h ave been revealed for the salvation of the world.183

7. When Salome said this and much more, her hand was healed instantly. And rising up, she bowed down to the child and wished to return to Jerusalem. At that time the angel spoke to her saying: 
“Salome, when you return to Jerusalem, do not tell anyone about 
180 Cf. Protevangelium 19; 3b—20: la, Eve thus vanishes from the scene. In later tradition, the cave where Jesus was born turns out to be the burial place of Eve— m uch as where Christ died.on Calvary turns out to be the burial place of Adam. See Michael E. Stone, “The Bones of Adam and Eve’, in Randal A. Argall, et al. (eds.), Fora Later Generation: The Transformation of Tradition in Israel, Early Judaism, and Early Christianity. Festschrift for George Nickelsburg (Harrisburg, PA: Trinity Press International, 2000), 241-5.

181 Cf, Protevangelium 20: 1b; recalling Deut. 6: 16; 9: 7; etc.

182 Echoing Luke 2: 11, 26.

183 Cf. Protevangelium 20: 3~4a. So also Pseudo-Matt. 13, on Salome’s experience. 
The Arabic Infancy Gospel has the midwife, an old woman, suffer the consequences of unbelief. She asks Mary for healing, and she directs her to place her hand upon the child (Peeters (ed.), 3).

The Translation l 47

t his vision that was revealed to you,!8 lest it become known to king Herod before the child Jesus comes to the holy temple in forty days. 
Salome said: ‘Yes, Lord, your will be done’ And when Salome returned to her home, she did not reveal to anyone the things she had heard and seen at his birth.185

10. <THE ANGEL AND THE SHEPHERDS>

1. Shepherds, who dwelt in that region of which we spoke previously, used to pasture flocks on the mountains!8® and to bring their flocks every evening to keep in the folds and to watch over (them)— wakeful all the night till morning. And the angel of the Lord appeared to them and the glory of the Lord shone around them, and they were terrified.187 Calling (one another), the shepherds gathered themselves and said to one another: “What is this loud sound that was directed at us, which we cannot figure out?’

2. Once more the angel of the Lord spoke to them: ‘Fear not, you wise men who are gathered together,!88 for behold I bring you good news of great joy. For today is born for you in the city of David a Savior, who is the anointed Lord. And this is a sign for you: when you go into the cave, you will find a child wrapped in swaddling clothes and placed in the manger of the oxen.’!89 No sooner had the angel spoken, they, who numbered fifteen men, hurried and reached there. 
And when they saw the child Jesus, they bowed down and worshipped him. And they laid before him the gifts they had brought and praised God with a loud voice, saying: “Glory to God in the 
184 Echoing Matt. 17: 9. Elsewhere in this document, cf. 5: 16 and 24: 6.

185 C omits ‘And when Salome...’ (J1432, p. 94). Cf. Protevangelium 20: 4b. 
According to The History of Joseph the Carpenter, however, Salome was with the Holy Family for a year in Egypt (Battista and Bagatti (eds.), 8).

186 The main manuscript adds parenthetically: ‘the oxen were not there, only the sheep’ (M7574, fo. 53°).

187 Luke 2: 8-9.

188 The shepherds as wise men, are analogous to being kings (like the Magi). The thought is based on the shepherd/king imagery common in the ancient Near East, and as illustrated in King David’s background.

189 Luke 2: 10-12. —

48 The Infancy of Our Lord Jesus Christ  h ighest and peace on earth, good will toward men.’ After having said this, the shepherds departed, each to his flock.!9!

11. <THE COMING OF THE MAGI>

1. And Joseph and Mary, together with the child, stayed (there) not openly but secretly—they say—lest anyone should know. 
After two days had passed, which was the 23rd of the month Tebeth and 8 January,!9? behold the Magi from the east, who had left their land with many armies,!%3 arrived in the city of Jerusalem within nine months.!% And the three Magian kings were brothers. The first, Melkon, was king of the Persians; the second, 
Gaspar, was king of the Indians; the third, Baltasar, was king of the Arabians. And heading their armies, there were twelve men who were appointed commanders.!95 And the armies that 
190 Luke 2: 14; note that the angels’ words of praise are here attributed to the shepherds, as also in a variant (C) in 37: 16 (n.). In Ephrem’s panegyrical homily ‘On the Birth of Christ’, which survives in Armenian only, the shepherds join the heavenly hosts singing in the cave (see Introduction, p. xxv); so also in the Arabic Infancy Gospel (Peeters (ed.), 4). Hamam refers to the Lucan passage with the following remark: “Mystically he was praised [i.e. by the angels] at his descent to us... And another blessing was made known [i.e. by the shepherds] from earth to heaven’; 
Hamam: Commentary on the Book of Proverbs, 50 (on Prov. 1: 20a). The ninth century exegete shows familiarity with this document in the preceding page (p. 49, on Prov. 1: 19; cf. 13: 4 below and the pertinent note) and elsewhere (p. 162, on Prov. 30:18--20; cf. 8: 8 above and the pertinent note).

191 Cf. Pseudo-Matt. 13-14, culminating with Jesus being adored by kneeling animals.

192 Following C, which has ‘8 January’ (J1432, p. 96); the main manuscript has, with some erasure, ‘9 January’(M7574, fo. 53”). B has ‘After three days had passed, w hich was the 23rd of the month Tebeth and 9 January’ (J3164, p. 50°; cf. ‘Copy A, p. 
42). Cf. 8: 5, where the 21st of the month Tebeth corresponds to 6 January.

193 The main manuscript has awurk' (‘days’; M7574, fo. 53”), a corruption of zawrawk, a reading contextually substantiated, as also by B (J3164, p. 50°; cf. ‘Copy A, p. 42) and G (J1432, p. 97).

194 The coming of the Magi is anticipated in 5: 10, where the Magian kings are first mentioned by name. Note the reworking of Matt. 2: 1-12 throughout the chapter.

195 C adds the names of the twelve commanders (J1432, p. 97), found also in the three recensions of the independently transmitted account on the visit of the Magi, i ncluded in the Venice edition (pp. 278-84, 284-95, 296-306). The variants of the names 
The Translation ` 49

a ccompanied them numbered 12,000 men; a thousand under each commander. 196

2. They all gathered in one place, by the city of Jerusalem.19”

3. Right then the light of the star that was leading them was concealed; so the multitude of the mounted troops encamped right there. The kings said to one another: ‘What shall we do now and where shall we go?’ They said: ‘Come, let us inquire about the child and find out for sure (his whereabouts), and then we may continue our way. They agreed to look for the child.

4. When Herod saw the multitude of mounted troops encamped around the city, he feared them greatly. He thought within himself: 
“Who are those who have come here with many armies and are loaded with great wealth? None of them has entered the city to interact with us, and their leaders do not seem to have come to see us.’ King Herod then commanded to summon his <princes and>198 magistrates, and taking counsel together they said: “What shall we do about them, for they are mighty men and possibly have strong leaders?”

i n the latter recensions are parenthesized: Barkhouridah, Dadmishah (Dadmoushah, 
Dadimishah), Bardimshah (Bardimishah), Shahaybanah, Khorinah, Dedmoushah (Dedmishah), Dishbouhah (Dishboughah, Dishbahah), Khmarah (Khamarah, Khoumarah), Shavourah (Shavourshah, Sharourah), Ispanah (Ak‘shirah), Shahouri (Shahourah), Shamiramah (Shamiram).

196 B has considerable amplification and redundancy here: ‘from each of the realms four thousand. All these, by God’s will came from the land<s> of the Magi, f rom their domiciles in the eastern regions. For when the angel announced the good news of conception to the holy Virgin, as we recounted earlier, he went at once and told them through the Holy Spirit to come and worship the newborn child. And they took counsel and assembled together. And being led by the star, they arrived in Jerusalem with their armies after traveling for nine months’ (J3164, p. 51%; cf. ‘Copy A, p. 43); so also C (J1432, pp. 97-8).

197 Amplification and redundancy continue in B: ‘And they camped around the city and stayed there three days, each (of the three divisions) with its ruling king. 
Although the Magi were brothers, legitimate sons of a king, armies of many tongues followed them. The first was the king (of the Persians), Melkon, who had myrrh and aloes, muslin and purple and other fabrics for wrapping, and the writing that was written by God’s finger and sealed [see below, sections 10-11, 22-3]. The second was the king of the Indians, Gaspar, who had gifts to honor the child: precious nard, s torax and cassia, cinnamon, frankincense and other things to burn. The third was the king of the Arabians, Baltasar, who had gold and silver and precious gems, priceless sapphire and beautiful pearls [see below, section 17]’ (J3164, p. 517-75 cf. ‘Copy A, p . 43); so also C (J1432, p. 98).

198 From B (J3164, p. 52%; cf. ‘Copy A, p. 44) and C (J1432, p. 99).

50 | The Infancy of Our Lord Jesus Christ 
5. The princes said to the king: ‘Command that the city be watched carefully, lest they should seize it by surprise and take it by force and engage in taking captives. The king said: “You have spoken well, but we shall try them with love, and then we shall know. The princes said: ‘Command that all your armies be on the alert’ And he sent to them wise men, to go to speak with them and to find out as to where they are coming from or where they are headed.

6. Three princes arose and went at once to the Magi, and after bowing to them they kissed one another and sat down. The princes said: ‘O honorable men and great kings, tell us the reason for your coming. The Magi said: ‘And what do you seek of us? We have come from a distant land, from Persia, and wish to continue our journey tomorrow. The princes said: ‘Listen to us for the sake of God’s love. 
When the king of our city saw you encamp here, he expected you to come to him; he wished to meet you and to hear a word spoken or told by you. But you were indifferent, unwilling to come to him. So he sent us as ambassadors to invite you with great honor to the palace, to examine and to learn your intentions, as to what you seek.

7. The Magi said: ‘We have nothing to say on our part, whether heard or seen.’ The princes said: “Tell us the truth: Did you come here with love or with hostility? The Magi said: ‘From our land to this place we have come with joy, and no one has interrogated us as much as this, and you have come here to test us. The princes said: “We have come to see you by the king’s command, to speak with you and to hear you, and (to learn) how long will you encamp by our city. Are you, perchance, great merchants or great kings or beloved of kings? 
You are filled with every desirable fragrance of flowers. Do you wish to have a large place to trade your treasures?’ The Magi said: ‘It is not as you suppose. We have nothing to trade. All we seek is our way.

8. The princes asked: “Which way?’ They answered: ‘That in which the Lord leads us in righteousness, into the land of uprightness.19 
For we have come here by God’s command. This is the ninth month 
199 Cf, Ps. 143: 10. The rest of this section reads quite differently in C, which transposes the remarks about the star to the end of the next section: ‘The princes said: 
“Do not hide your intentions from us, for you cannot leave this city without the permission of our king. So, please respond in love and not under coercion.” The Magi said: “Why do you keep asking us so many times? We cannot reveal the intention of 
The Translation 51

w e have been on our journey to here, and we were able to come thus far. And the star that was guiding us daily was still visibly above us until today. And whenever we hastened to continue our way, the star followed us up to this place. But now its light is concealed from our sight, and we are falling into despair, not knowing what to do, This is how the way in which we were going became obscured.’

9, <And the princes went and reported to Herod everything they heard from the Magi.2°° Thereupon he arose and came to the Magi.>2°! And Herod said: “What do you seek, having come such a long way with many armies and gifts? The Magi said: ‘It is for the following reason that we came here and we wish to inquire of you: 
For we heard while in our land that a king’s son is born in the land of Judea, and we have come to worship him/20

10. Upon hearing this, Herod became very angry, and was fearful of the word that they spoke. And Herod said: ‘From whom did you hear this of which you speak or who told you? The Magi said: “We have this written and sealed testimony from our forefathers. And for a long time our fathers, from generation to generation and from sons to their sons, have instructed us regarding this written word that has come down to us and which has been fulfilled to us. Moreover, by God’s command through the angel who appeared to us,2°3 we have  o ur hearts to you.” And when the princes who were there heard this, they concluded that these men are truly spies who wish to settle somewhere and are looking for a place’ (J1432, p. 103).

200 C details the princes’ report, followed by Herod’s inviting the Magi to his palace instead of going to them: ‘and said: “O king, they are tyrants. We had great difficulty interrogating them over and over again, with love and peace and entreating, b ut they did not reveal any of their intentions.” King Herod was immediately filled with fury and commanded to summon them before him with great threats. The princes and other magistrates of the city said to him: “O king, do not do that, for they are from a distant land and have come here with love and peace through many provinces. Do not do anything evil to them until you get to know their intentions. 
Instead, invite them with love and honor, as is proper and right for kings to do; and then, should you find any deficiency in them, let your will be done.” When King Herod heard this from his magistrates, his wrath subsided somewhat. So he ordered to invite them with love. And when they came to the king, they bowed down to him, t hey kissed one another and sat down. The king said to them...’ (J1432, pp. 103—4).

201 From B (J3164, p. 54°; cf. ‘Copy A, p. 46).

202 Matt. 2: 2.

203 See above, 5: 10.

52 7 ` The Infancy of Our Lord Jesus Christ  c ome to this place, which the Lord has shown us.’ Herod said: ‘From where do you have this testimony which you alone know?’

11. The Magi said: ‘Our testimony is not from men but from God; i t is a God-sent commandment, a decree of a message which the Lord promised to reveal to the children of men. We have kept it among us to this day’? Herod said: ‘From where is that writing which your nation alone has and none of the others?’ The Magi said: “No other nation knows about it; only our nation has this testimony. For after © t he expulsion of Adam from the garden, and Cain’s killing Abel, the Lord God gave Seth to Adam,? a son for consolation, and this document was with him, written, shut, and sealed by the finger of God. Seth received it from his father and gave it to his sons<s>, and the sons to their sons for generations. And they were commanded to keep the document with care until the time of Noah. And Noah gave it to his son Shem, and on to his sons and their sons. Then they passed it on to Abraham. And Abraham gave it to the high priest Melchizedek, and from then on to our nation through Cyrus the king of Persia. And our fathers who received it kept it in a chamber with respect. And thus the document was passed on to us, and we brought this writing to place before the newly bestowed king, the son of the king of Israel?205

204 Three events narrated. in Gen. 3—4.

205 For more on this alleged document, its delivery and contents, see below, s ections 22-3; cf. two of the three recensions of the independently transmitted chapter on the visit of the Magi, included in the Venice edition (pp. 295, 305). The legendary “Testament’ is mentioned in the Syriac version of the Testament of Adam, o f which there are three recensions dating from the second to the fifth centuries. The earliest of these recensions ends as follows: ‘And I, Seth, wrote this testament... And we sealed the testament and we put it in the cave of treasures with the offerings Adam had taken out of Paradise, gold and myrrh and frankincense. And the sons of king, t he magi, will come and get them, and they will take them to the Son of God, to Bethlehem of Judea, to the cave’ (3: 6); “Testament of Adam’, Stephen E. Robinson (tr.), in James H. Charlesworth (ed.), The Old Testament Pseudepigrapha, 2 vols. 
(Garden City, NY: Doubleday, 1983-5), 1. 993-5. Cf. E. A. Wallis Budge, The Book of the Cave of Treasures: A History of the Patriarchs and the Kings, Their Successors, from the Creation to the Crucifixion of Christ (London: Religious Tract Society, 1927), 72-3. 
Peeters observes that the legend was familiar in the fifth century, L’Evangile de PEnfance, 138 n. 17, citing Opus imperfectum in Matthaeum, Sermon II. 2 (Migne, 
Patrologia Graeca, 56: 638). Similar Armenian traditions are found in The Letter Sent to Adam by God, on which see Michael E. Stone, Selected Studies in Pseudepigrapha and Apocrypha with Special Reference to the Armenian Tradition, Studia in Veteris Testamenti Pseudepigrapha, 9 (Leiden: Brill, 1991), 45-6. The legendary “Testament 
The Translation 53

12. When Herod heard this, he was bewildered and said: ‘I shall not allow you to leave this place until you show everything you have with you’ Thereupon he commanded that they be apprehended forcibly. Immediately the palace, where a crowd of men had gathered, b egan to shake. The pillars fell from all four sides and the entire structure of the palace collapsed. And the crowd that had gathered around fled away from that place. Those inside the building fell dead, s ome seventy-two persons. When all those who had come there saw this, they fell at Herod’s feet and pleaded with him, saying: “Let them depart in peace, that they may continue their journey.’ Likewise his son Archelaus fell at his father’s feet and pleaded with him.

13. And consenting to his wish, the wicked tyrant let them free. 
He then commanded to summon the Magi amicably before him and said to them: “Tell me the truth, what do you seek of me, for I will do it for you?’ They said with one accord: “We have no need for anything to ask from you except this: Tell us, what is written in your Law? How do you read it??2° Herod said: “What is it that you wish to ask? They said: “Where will Christ, the king of the Jews, be born?’2°? When Herod heard this he became indignant and all Jerusalem with him. 
And gathering right then all the priests and the scribes, he asked: 
‘Where will the Christ be born? And they said: ‘In Bethlehem of Judea, in the city of King David’. Herod said to the Magi: “You may go and verify regarding the child, and when you find him, inform me immediately, that I may come to worship him?2°* Thus spoke the wicked tyrant, that he might treacherously have the child killed in secret.

i s mentioned also in the eighth—ninth-century Arabic Book of the Rolls (Kitab al- 
Magall), where it is said to have been written by Seth and sealed with the seal of Adam and Eve and with Seth’s own seal. Seth took the ‘Testament’ of his father to the Cave of Treasures. This was the ‘Testament’ the three Magian kings presented to the Savior of the world when they came to Bethlehem with their gold, myrrh, and incense. 
See Margaret D. Gibson (ed. and tr.), Apocrypha Arabica, Studia Sinaitica, 8 (London: 
C. J, Clay, 1901), 17.

206 Echoing Matt. 2: 4, Herod’s question to the chief priests and scribes.

207 Again attributing to the Magi Herod’s question in Matt. 2: 4. The main manuscript has ‘the king of heaven (erknits‘)’; a corruption of Hréits’, a contextually substantiated reading, as also in the other witnesses (cf. ‘Copy A, p. 47).

208 Matt. 2: 8.

54 : The Infancy of Our Lord Jesus Christ 
14, The Magi arose immediately, bowed to him and to the whole city of Jerusalem, and went their way. And behold, the star that they had seen in the east was leading them until it came over where the infant was.29 And they arrived happily in Bethlehem, and each dismounted his horse. Immediately they sounded their trumpets and played tunes on their musical instruments in honor of the newborn child, the son of the king of Israel. The kings and the princes and the multitude of armies danced as they sang. And with a loud voice they praised God and gave thanks to the Lord for being deemed worthy to come to honor the day of that great mystery that was revealed to them.

15. And when Joseph and Mary saw all these things, they feared the kings and all their armies; and being terrified, they left the cave and fled from that place. And the child Jesus Christ was left alone in the cave, sitting in the manger for brute animals.2!° When all the princes saw Joseph, they said to him: ‘Elder, why are you startled with fear and fleeing? Fear not. Are we not people like you?’2!! Joseph said: 
‘Where have you come from and who are you looking for here?’ The Magi said: “We have come from a distant land—from the land of Persia—with many gifts, and we desire to see the newborn child, the king of the Jews, and to worship him. Now, if you happen to know where he is, tell us the truth that we may see him. Upon hearing this, 
Mary entered the cave joyously and with gladness of heart took the child into her lap. And she glorified God with thanksgiving.

16. And the Magi asked Joseph for the second time: ‘O honorable elder, tell us for sure. Do you happen to know? For we wish to see (him)? And from a distance Joseph pointed to the cave with his finger. And the Magi came with joy to the entrance of the cave and saw the child seated in the manger for brute animals, and falling prostrate they worshipped him, both kings and princes and the whole multitude of their throng. And bringing their gifts, they presented them to him.

209 Matt. 2: 9.

210 ‘Copy A’ has a very distorted reading: ‘and being terrified, they rushed into the cave where he was sitting in the manger for brute animals’ (p. 48); otherwise, 
B corroborates the reading of the main manuscript (J3164, p. 56°), so also C (J1432, p . 110).

211 Cf. Acts 10: 26; 14: 15.

The Translation 55

17. First came Gaspar, the king of India, and opened the precious nard,?12 the storax, the cassia, the cinnamon, the frankincense and other burnable substances, sweet-smelling ointments and incense. 
And immediately the sweet fragrance?!3 filled the cave where they were. Whereas Baltasar, king of Arabia, opened his great treasure, and bringing forth gold and silver, he presented them to him; also precious gems, beautiful pearls, and sapphire. As for Melkon, the king <of Persia>,214 he brought myrrh and aloes, and muslin, p urple, and other precious fabrics,?15

18. And after each had presented his gift to honor the son of the king of Israel, the kings stepped out of the cave and the three of them sat down together in the open, by themselves, and were asking one another and saying in unanimity: ‘How marvelous is this act that we witnessed with our eyes. They are poor and destitute of everything: without home, abode, or a place to rest except for this deserted and uninhabited place which does not meet their needs; and without a covering over them, Why did we come from far away to see them? Let us speak the truth. What wondrous sign did we see there? Let us tell one another what was revealed to us. The brothers said with one accord: “That is well said.

19. They asked Gaspar, the king of India: ‘How did you see him when you were presenting him the frankincense??!© Gaspar said: 
‘I saw him as Son of God embodied, seated on the throne of glory and armies of bodiless beings were serving him. They said to him: 
“Well said? Then they asked Baltasar, the king of Arabia: “How did you see him when you were presenting him the treasure?’ Baltasar?” s aid: “Physically, I saw him as Son of Man, son ofa king, seated on the 
212 The main manuscript has zzards (‘the ornaments’; M7574, fo. 59%) instead of znards, a reading attested in the other witnesses (cf. znardos in ‘Copy A, p. 49).

213 B has hot anmahut‘ean (‘immortal fragrance’; J3164, p. 57°; cf. ‘Copy A, p. 49), s o also C (J1432, p. 111), a corruption of hot anushut‘ean,

214 From B (J3164, p. 57°; cf. ‘Copy A, p. 49) and C (J1432, p. 112).

215 B has ktaws patanats‘ (‘burial cloths’; J3164, p. 57°; cf. ‘Copy A, p. 49), so also C 
(J1432, p. 112); a corruption of ktaws patuakans. Note the reworking of Matt. 2: 11.

216 The main manuscript has zktawn (‘the fabric’; M7574, fo. 60°), a corruption of zkndrukn, as in B (J3164, p. 58%; cf. ‘Copy A, p. 50) and C (J1432, p. 112). Those of B o mit the questions throughout this section, as follows: ‘King Gaspar said: “When I t ook (and) offered the frankincense before him...”?

217 The main manuscript has ‘Gaspar’ (M7574, fo. 60’), an error resulting from identical ending (homoioteleuton).

56 The Infancy of Our Lord Jesus Christ  h ighest of the thrones and countless armies before him? They said to him: ‘You too have spoken well? Then they asked Melkon, the king of Persia: ‘How did you see him when you were presenting him the myrrh? Melkon said: ‘I saw him bodily tortured and dead, and risen from the dead-?!8 They said to him: “You too have spoken well? 
When the kings heard this, they marveled with amazement and said to one another: “What are these new wonders that were shown to us, (our) testimonies being different from one another? We believe the facts?19 we saw with our eyes!’22°

20. And rising up early the kings said to one another: ‘Come, let us go together to the cave and see what (other) clear (sign) will be revealed to us. And forth went Gaspar, the king of India, and entering the cave he saw the child seated in the manger for brute animals, and bowing down he worshiped him. And he had a second vision, that of Baltasar, the king of Arabia. So Gaspar, the king of India, who had seen him as Son of God,?2! stepped out, having seen him physically as Son of Man. They arose and returned to the entrance of the cave, and the (other) kings went in, one after the other, and they each had the vision (previously) seen by the other. And they rejoiced all over again, their hearts filled with gladness.?22

218 The 3rd Syriac recension of the Testament of Adam adds to 3: 6: “Behold gold „and myrrh and frankincense heaped before you, little child. Gold for your royalty, frankincense for your divine substance, and myrrh for your burial’ (tr. Stephen E. Robinson, in Charlesworth, The Old Testament Pseudepigrapha, i. 994 n. g).

219 Lit., ‘acts.

220 Cf. 1 John 1: 1. C adds ‘Again they took counsel among themselves and said: 
“Let us go to our lodges and in the morning let us return to the cave to verify the truth of this.” They said in agreement: “Well said.” And the kings arose and went to their lodges and stayed awake all night, rejoicing till morning’ (J1432, pp. 113-14).

221 The main manuscript has ‘who had seen him physically’, a possible scribal misreading from the next line (M7574, fo. 61"). See the preceding section and the next note,

222 All manuscripts show some textual confusion resulting from a likely abbreviation in the archetype, leading to redundancies in the attempts at rectifying the once abbreviated text. The original text probably had a threefold visit to the cave, traces of which survive in B: “Come let us return to our resting place and in the morning let us enter again, for the third time, into the cave’(J3164, 59°). Others (such as ‘Copy A’) r ead somewhat differently at this juncture: ‘And rising up early the kings said to one another: “Come, let us go together to the cave and see what other sign will be revealed to us.” And forth went Baltasar, who in his first vision did not see (the heavenly scene) b ut to whom the child was revealed as son of man, son of an earthly king. And Gaspar looked at the child seated in the manger for the brute animals and saw a second 
The Translation 57

21. And they came with joy and told all their armies: “Truly he is the Son of God??3 who appeared to us in like semblance to the symbolism of the gifts which we presented him. And our salutations he accepted with respect and love’ And the kings and the princes believed, together with the whole multitude—the throng that had come there,224

22. Then king Melkon took the document of the testament which he had in his possession, that which was kept since the forefathers, of which we spoke,?25 and presented it to him and said: “Here is the text, t he document which you gave us to keep since the forefathers. 
He said: ‘Read the very document’226 This is the beginning of the document which was written and sealed for keeping, which the Magi considered themselves unworthy to open or to give to any of the priests to read and for all the people to hear, for they were unworthy to hear it—since they were not children of the kingdom and were to denounce the Savior. Now this is the text of the document which was sealed and shut by God’s command.?27

v ision; and he told this about it: “I did not see my previous vision but yours, Baltasar, t he one you told (previously).” Then Melkon went in, and he saw Jesus seated on the highest throne; and he did not see his former vision—Jesus being dead and living again; rather, he saw him as Gaspar saw him: God who was bodily born of the Virgin. 
Then Melkon came out quickly, rejoicing, and reported to his brothers. [21] When all the kings had seen this, they went and sat down together, by themselves. And they began to tell one another the vision they each came to know and to understand. They said to one another: “Brothers, let us return to our lodging place and tomorrow we will enter again and will verify the matter, if indeed this is what the Lord showed us.” 
And returning to their encampment, they stayed up till morning with joy and rejoicing, and on the next day they arose and came to the entrance of the cave, and upon entering, the kings saw (as they learned) from one another, and it became evident to them. And they were equally glad, rejoicing happily in their hearts’ (p. 50). 
The additional part at the beginning of section 21 (not found in the main manuscript) shows considerable redundancy. J3164, pp. 58°~59%, follows the main manuscript until ‘So Gaspar...’ following which it recounts the vision seen by the others, r espectively (as in ‘Copy A).

223 B has ‘He is truly God and Son of God’(J3164, p. 59° cf. “Copy A; p. 51). Cf. 
Matt. 27: 54; Mark 15: 39; and below, 20: 4; 21: 18; 36: 9,

224 See below, 28: 5, 11, fora later encounter between Jesus and soldiers who claim to have been with the Magi.

225 See above, sections 10-11, and the pertinent note at section 11 for other references to this alleged document.

226 B has ‘the document which you gave us to keep. Take and read the document which you wrote verily’ (J3164, p. 60% cf. ‘Copy Aj p. 51).

227 The repetitiousness of the last sentence suggests that the immediately preceding, intermittent lines about the priests and the people were interpolated, most likely 
58 The Infancy of Our Lord Jesus Christ 
23. ‘After the expulsion of Adam from the garden and Cain’s killing of his brother Abel, Adam mourned over the death of his son more than over his own expulsion from the garden. God gave Adam a son, Seth, which interpreted means “son of consolation.”228 
Since Adam first desired to become divine, God condescended?29 to become human because of his abundant compassion and love for humankind.?° Through his intercession God vowed and swore to the forefather to write a document and to seal it with his finger, that “in the 6,000th year, <on the sixth day>,?3! I shall send my Only begotten Son, God the Word, who shall come to take body from your progeny; and my Son shall become Son of Man.232 And I shall restore you to your former glory. Then shall you, Adam, become bodily immortal, divine, united with God as one of us, knowing good and evil”?233 This is the text of the document which the Magi brought and presented to the child.234

i n the Syriac Vorlage. On anti-Judaism in Ephrem, e.g., see Radford Ruether, “The Adversus Judaeos Tradition’, 178.

228 The same meaning of Seth appears in an Armenian apocryphal Adam book, 
Concerning the Good Tidings of Seth (Tid1, 3; Tid2, 1, 3); see Michael E. Stone, A 
Concordance of the Armenian Apocryphal Adam Books, Hebrew University Armenian Studies, 1 (Leuven: Peeters, 2001), 262-3. No such meaning is given to Seth’s name in either Jewish or early Christian interpretation; see A. F. J. Klijn, Seth in Jewish, 
Christian and Gnostic Literature, Novum Testamentum: Supplements, 46 (Leiden: 
Brill, 1977), 33-6.

229 B has khorhets‘aw (‘thought’; J3164, p. 60°); so also D (‘Copy B’, which begins here, p. 127). C corroborates the reading of the main manuscript: khonarhets‘aw (p. 116).

230 Following B (J3164, p. 60°; cf. “Copy A, p. 51), C (J1432, p. 116), and D (‘Copy BY p. 127). The main manuscript has khonarhut‘ean (‘of humility’; M7574, fo. 62"), a corruption of mardasirut‘ean.

231 From B (J3164, p. 60° cf. ‘Copy A, p. 51) and D (‘Copy B’, p. 127); to which C adds ‘as when you came to be’ (J1432, p. 116). An interesting argument for celebrating the birth of Christ on 6 January is made here, correlating his birth with the birth of Adam on the sixth day of creation. The period of 6,000 years looms large in Jewish eschatology of the Second Temple period; cf. the cycle of 6,000 years in Zoroastrianism, with which the Armenians were probably familiar (see James R. Russell, 
‘The Book of the Six Thousand: An Armenian Magical Text, Bazmavep, 147 (1989) 
221-43; repr. in id., Armenian and Iranian Studies, Harvard Armenian Texts and Studies, 9 (Cambridge, MA: Harvard University Press, 2004), 319-41 (no. 27)).

232 Echoing Dan. 7: 13-14 and subsequent apocalyptic writings dependent upon Daniel.

233 Cf. Gen. 3: 5.

234 Ç here recounts what parallels section 11 (J1432, pp. 116-17); so also D (‘Copy B; pp. 127-8).

The Translation 59

24. Now, the kings and the princes had spent three days at the cave and had their vows and petitions fulfilled, as they had pledged235 to do. Taking counsel together then, the kings said: “Come, let us go together to the cave and bow down to him and confess him God, and then go forth on our way in peace. And they all agreed. The kings and the princes arose and together entered the cave. They bowed down to Jesus and confessed (him) and said: “You are true God and Son of God?236 And they left (the cave) with the sound of great rejoicing, glorifying God.

25. And at dawn, early in the morning, on the first day of the week, w hich was the 25th of the month Tebeth and 12 January, they made themselves ready to return to their land. Then, while taking counsel to | r eturn to Herod, to the city of Jerusalem, at that very time they heard a voice speaking to them, saying: ‘Do not return to Herod, for he is seeking to destroy the child Jesus.237 And upon hearing this, the kings and all their armies joyfully took a different way to their land.238

12. <THE DEDICATION ON THE FORTIETH DAY>

1. Following all these things that transpired, Joseph and Mary <together with the child>59 stayed quietly in the cave lest anyone should know. And Joseph took all that was received, and valuable items from the treasure that the Magi gave, and hid them away. And Joseph went about daily to towns, villages, and farms and there he took care of all their physical necessities. And, by the granting of God, t hey had neither fear nor dread of anyone, for Bethlehem was a little distance from Jerusalem—about twelve stadia—and its surroundings 
235 The main manuscript has khawsets‘an (‘they had spoken’; M7574, fo. 62”); a likely corruption of khostats‘an. The phrase is not found in the other recensions.

236 Cf. Matt. 27: 54, i 237 Conflating Matt. 2: 12-13.

238 This lengthy chapter amplifies Protevangelium 21, which follows Matt. 2: 1-12 r ather closely (cf. Pseudo-Matt. 16). As noted earlier, in several Armenian manuscripts this chapter is transmitted independently, under varying titles. Three such recensions are found in the Venice edition (pp. 278-306).

239 From B (J3164, p. 61°; cf. ‘Copy A; p. 53), C (J1432, p. 119), and D (‘Copy B, p . 128).

60 The Infancy of Our Lord Jesus Christ  w ere desolate and uninhabited. And whenever Joseph went some- where for their food and other necessities, his son Josiah, who was the youngest of the brothers, was appointed guardian and attendant to the holy Virgin Mary.24°

2. When the child became eight days old, Joseph said to Mary: 
‘What shall we do to this child, since the Law requires?4! to have circumcision on the eighth day?’242 Mary said: ‘Let it be according to your wish; do as you please. And Joseph rose up quietly and went to the city of Jerusalem and brought with him a wise man, good, c ompassionate, and God-fearing.243 And he was well versed in the divine Law. His name was Joel. And they came to the cave where the child was. But when they drew the knife, it would not cut into him. 
And when they saw this, they were very much amazed and said: 
‘Behold, no blood dripped from this child? And he was given the name Jesus, as he was named by the angel.244

3. The child grew and increased in grace and strength.245 And Joseph and Mary stayed in the cave till the beginning of the forty-day fast.246

4, Now, when the Magi departed to their land without returning to Herod, the king thought and said: ‘The Magi, who departed without returning here, must be merchants for kings; for this reason 
240 See above, 8: 1 and n. C omits ‘And whenever Joseph...’ (J1432, p. 119).

241 Lit., ‘is.

242 Lev. 12: 3.

243 According to C (J1432, p. 120), Joseph brings three unnamed men to circumcise Jesus, thus fulfilling the legal necessity of having three witnesses; cf. Deut. 17: 6; 19; 15; Matt. 18: 16.

244 Matt. 1: 21, 25; cf. Luke 1: 31; 2:21. Our text implies that Jesus was not actually circumcised; not so in Pseudo-Matt. 15, where Jesus was circumcised on the eighth day, after the Sabbath was observed on the seventh (cf. the Arabic Infancy Gospel (Peeters (ed.), 5), where the midwife saves the piece of skin [or the navel-string] in a jar of fragrant oil. This was eventually purchased by Mary ‘the sinner’ who used it to anoint Jesus (Luke 7: 37~8)). These lines reflect an Aphthartodocetic or Julianist teaching (after Julian, Bishop of Halicarnassus till 518; d. soon after 527) that the earthly body of Christ was incorruptible even before his resurrection. A similar Aphthartodocetic belief is reflected at the end of this chapter (section 6) and again in 36: 3—4 and 37: 8. See the discussion on Christology, under “Origin and Date’ in the Introduction (pp. xviii-xxvi).

243 B has ‘wisdom’ (J3164, p. 62°; cf. ‘Copy A’, p. 54); so also C (J1432, p. 120) and D (‘Copy B, p. 128). Cf. Luke 2: 52.

246 B has ‘They stayed in hiding till the beginning of the fortieth day, lest anyone should know’ (J3164, p. 62°; cf. ‘Copy A; p. 54); so also D (‘Copy B’, p. 129). C has ‘And they hid the child Jesus for forty days, in hiding, lest...’ (p. 120). Throughout the narrative, the redactor of A is conscious of the liturgical year.

The Translation 61

t hey did not reveal their intentions to me, but feared me lest I c onfiscate something from them.’247 Having said this, Herod left the city of Jerusalem and went beyond Judea, to the region of Akka,248 and for a while he forgot his intent regarding the child. 
The priests and all the people were likewise indifferent, and the matter was forgotten.

5, Joseph and Mary then took Jesus secretly, with many gifts and sacrificial offerings that were received from the Magi, and they came to the city of Jerusalem. And bringing him before the priests, they presented him to the holy temple in accordance with their tradition, with a pair of turtledoves or two young pigeons.?49 And the elderly Simeon took the Messiah into his lap and asked of the Lord to be released, to give up the ghost in peace. This is what Simeon, prophesying in the Spirit said regarding Christ: “This (child) is for the fall and rising of many in Israel.25°

6. Now, after completing their sacrifices, Joseph and Mary took the child Jesus and returned from there to the city of Bethlehem. And entering the cave, they stayed there many days, till the beginning of the new year, not openly but in secret, out of fear of Herod. When the child Jesus became nine months old, he was no longer fed from his mother’s breasts. And upon observing him, they were very surprised and kept asking each other and saying: ‘What (child) is this? He neither eats nor drinks nor sleeps,?5! but stays up, wakeful and watchful day and night? <And neither of them was able to comprehend his sovereign will, which he exercised, >252

247 B adds ‘For this reason they fled from me with lies and excuses, lest I do them any harm’ (J3164, p. 62°; cf. ‘Copy Ay, p. 54); so also C (J1432, p. 121) and D ‘lest he does us any harm’ (‘Copy B, pp. 129-30).

248 Or Akko, the port city of Acre, called Ptolemais in the Herodian period. The text has the dative Akk‘ayiay (variants: Ak‘ayia, as in “Copy A, p. 54; Ak‘k‘ayiay, as in ‘Copy B; p. 130).

249 Luke 2: 24, fulfilling the law of the mother’s purification after childbirth (Lev. 
12: 6-8).

250 Luke 2: 28-34.

251 A likely Aphthartodocetic or Julianist belief is reflected here, as in section 2 a bove and near the end of the document (36: 3-4; 37: 8). The Julianists upheld the incorruptibility of the body of Christ, meaning that Christ was not naturally subject to the ordinary wants of hunger, thirst, weariness, etc., nor to pain, but that He assumed them of His free will for our sake.

252 From B (J3164, p. 63°; cf. ‘Copy A; p. 55), C (J1432, p. 122), and D (‘Copy B; p . 130); most likely an original reading, also in light of the immediately preceding context. Cf. 36: 3; 37: 2, 12.

62 The Infancy of Our Lord Jesus Christ 
13. <THE MASSACRE OF THE CHILDREN 
IN BETHLEHEM>

1. This is how their massacre came about at the beginning of the year in Bethlehem. There came a prince from that city whose name was Begour.?53 He told the lawless Herod and said: “The Magi whom you sent to Bethlehem and commanded them to return to you, they did not return. Instead they went and found the newborn child?54 and presented to him the things and the gifts they had with them, and they returned to their land by another way.255

2. When Herod heard that the Magi had tricked him, he commanded to summon the princes and the magistrates and said to them: ‘What shall we do? These men made us a laughing stock and, having shamed us through deceit, departed from us in haste. What has become of that child, or where is he hidden from me? For he remains unseen by anyone. Come let us send soldiers to the city of Bethlehem to seize and kill him with his father and mother?

3. The princes said: ‘O king, listen to us. The city of Bethlehem is in ruins, and it has been many days since this happened there, He would not be in that place, but would have been smuggled into a land which we do not know’ The princes said this to him by the command of God, by the revelation of the Holy Spirit, to nullify the decree concerning them that they may not be found by anyone—since they were still dwelling there.

4. But the lawless one did not know what to do. The princes said: 
‘O king, do not fill your heart with anger. Command as you wish, for we shall do it’ The king said: “Yes, I know what I shall do; as for you, b e ready. He then commanded to summon the heads of the armies and the chiefs of the provinces, and sent them to seek out Jesus 
253 The identification of the informer as ‘a prince’ is found also in D (‘Copy B’, p . 130). B identifies Begour as ‘a lawless man’ (J3164, p. 63°; cf. ‘Copy A, p. 55). C has anonymous ‘they’ (J1432, p. 122). Cf. The History of Joseph the Carpenter, where the informer is Satan (Battista and Bagatti (eds.), 8).

254 B adds ‘whom they claimed to be the son of a king’ (J3164, p. 63°; cf. ‘Copy A, p . 55); so also. D (‘Copy B’, p. 131). C adds ‘the son of the king of Israel’ (J1432, p . 122).

255 Matt. 2: 12. The sequel is an expansion on Matt. 2: 16 and Protevangelium 22: 1-2.

The Translation 63

t hroughout the land of his256 domain; but they did not find him.?57 
He then commanded his armies, eighteen legions, to march through the land of his domain and to kill every child, saying: “Do not have mercy on male children, nor on their crying fathers and mothers. Do not accept bribes. Whether affluent or lowly, slaughter them all with the sword, 258

5. All the commanders and heads of the armies gathered around him immediately, thousands upon thousands, with swords and weapons. And they arose and went about everywhere and massacred all the children in eighty-four villages, about 1,460 souls.259 They did this (thinking) perchance Jesus would be among them. As for Joseph and Mary, when they heard all this, they were terrified at the horror caused by the lawless and wicked one and his armies. And Mary took the child Jesus and wrapped him in swaddling clothes and laid him in the manger of the oxen.2°¢ Then they left for the ruins of the city in secret, without being seen by anyone.?6!

14. <ZECHARIAH MURDERED IN THE TEMPLE>

1. Unable to find an expedient way to deal with the matter, the - lawless tyrant then confronted the high priest Zechariah concerning 
256 Lit., ‘their’,

257 B adds ‘And they reported to the king: “We searched through all the provinces of Judea and did not find him”’ (3164, p. 64°; cf. ‘Copy A, p. 56). Looking for Jesus and not finding him is a recurring theme in this document (cf. Luke 2: 44~5).

258 B has ‘Do not have mercy on male children, nor on their crying fathers and mothers. Do not yield to riches, to deceitful swearing, or to having an eye for bribery. 
Wherever you find children two years old and under, slaughter these children with the sword’ (J3164, p. 64°; cf. ‘Copy A, p. 56). Hamam refers to Herod’s eighteen officers being killed by the falling of the tower of Siloam (Luke 13: 4) as they returned from the massacre of the innocent children in Bethlehem; Hamam: Commentary on the Book of Proverbs, 49 (on Prov. 1: 19).

259 “Copy A’ has ‘in eighty-three villages, about 1,360 souls’ (p. 56). C has “The commanders and armies of 8,000 men gathered then, and they went through everywhere and massacred all the children in the cities and villages and farms, 
1,460 souls in eighty-four villages’ (J1432, p. 124). D agrees with C only in the last two numbers (‘Copy B; p. 132).

260 Luke 2: 7.

261 B amplifies the last phrase as follows: ‘They paused and looked, and no human being was coming in their direction; even when some would see them, they would pass them by, without looking at them’ (J3164, p. 65%; cf. Copy A, p. 57).

64 The Infancy of Our Lord Jesus Christ  h is son, the only child of his mother, for (it was rumored that) he will reign over Israel. He sent soldiers to Zechariah to demand the child John, saying to him: ‘As for you, Zechariah, I have heard from many that your son will reign over Israel; show him to me that I may see him? As for Zechariah, when he heard this, he feared the lawless and wicked one and said: “By the living Lord, I do not know what you are talking about.262

2. When Elizabeth heard this, she took the infant John and fled to the desert, wanting to hide the infant somewhere there but she could not. Then, pouring out her soul, she wept bitterly, and her tears were streaming before the Lord. And she said: ‘Lord God of our fathers, 
God of Israel, hear the petitions of your servant and may the compassion of your love for mankind be shown to me. Deliver me from the hands of Herod and his fierce armies.?°3 Let the earth be opened up and swallow this mother with her child lest my eyes should see the death of my son’ As she was speaking thus, the mountain split immediately and received her and concealed the mother together with her child. And a luminous cloud came and covered them; and the angels of the Lord came down to them to guard them.

3. And for a second time Herod sent messengers to Zechariah and said: “Tell me, where is your son hiding, reveal him that I may see him, Zechariah said: ‘I am the high priest of the temple and my home is not here but in the hill country of Galilee. I do not know what has become of the mother with the child’? And the messenger<s> returned and reported to the king what was said. 
Once more Herod sent other soldiers and said (to them): “You may go and tell Zechariah “Thus says the king of Israel: Why do you hide your son from me and are unwilling to show him to me openly??6 
Do you think you could respond to me with words only and bypass me with deceitful excuses? If you do not surrender him willingly, 
I shall take him by force and I shall get rid of you with him”.

262 The sequel follows Protevangelium 22: 3-24: 4.

263 ‘Copy Æ has ‘and the armies of that wicked, mad dog’ (p. 57). Cf. Luke 13: 32, where Herod Antipas is referred to as ‘that fox’.

264 B adds ‘If you continue to do so, then I shall know that your son will reign over the house of Israel’ (J3164, p. 66%; cf. ‘Copy Ay, p. 58); so also C (J1432, p. 127) and D 
(‘Copy B; p. 134).

The Translation | 65

4, Zechariah said: ‘By the living Lord, I do not know what has become of the mother and her child? And they went and reported to Herod. As for the lawless tyrant, again he sent (messengers) and said: 
‘This is the third time I am sending my orders to you and you are not obeying me and are not scared of my threats. Do you not know that your blood is in my hands and there is none to save you?’265

5. And when they came and conveyed it to Zechariah, he answered and said: ‘I know that you are seeking my blood and wish to spill it needlessly. Even if you destroy my body through bitter death, the Lord who fashioned and created me will receive my soul. 
They went and reported to Herod. The lawless one, becoming more angry, gave no answer. In that very night, however, the lawless tyrant sent soldiers and they secretly entered the temple at night and murdered Zechariah near the table by the altar of the Testimony, and none of the priests or of the people knew of it.

6. At worship time, however, (people) were waiting, wanting to see him, but he was nowhere to be found. Then, as the morning dawned, the priests and all the people gathered at the hour of dismissal from prayer, and as they greeted one another they said: 
‘What has become of the high priest Zechariah? Where is he? 
Surprised by the silence about him in the temple, (some) said: ‘He is either praying privately or seeing visions in the temple.

7. Then one of the priests whose name was Philip took courage to enter the holiest place, and he saw the blood congealed around the table of God. And behold, a voice came from the altar there, saying: 
‘Indeed innocent blood was spilled needlessly, and the guilt will not be blotted out from among the children of the house of Israel until the Avenger of all things shall come.26° Thereupon the chief priests and all the people rent their clothes <and sprinkled dust on their 
265 B adds ‘not even the one in whom you have placed your hope’ (J3164, p. 66°; cf. 
‘Copy A; p. 58); so also D (‘Copy B; p. 134).

266 See Matt. 23: 35, where the reference is to the death of Zechariah son of Berekiah (or son of Jehoiada, 2 Chr. 24: 20-2), misappropriated in the Christian tradition that belongs to the Apocryphum Zachariae (see above, 3: 3 and the pertinent note). See also 1 Thess, 4: 6 and the echoes of Zechariah’s ‘Benedictus’ (Luke 1: 68) in 15: 25; 18: 6; 20: 4; 25: 1; and 26: 1, below. Besides these references to divine visitation, s ee 22: 13, below (on ‘the coming of the just Judge’).

66 The Infancy of Our Lord Jesus Christ  h eads>267 saying: “Woe is us, and what a misfortune to the progeny of our fathers that we have been subjected to such a loss and reproach by everyone!’

8. And all the priests entered the sanctuary there and saw the blood congealed by the doorsteps leading to the table, but they did not find the body. Being terrified, they spoke to one another of their personal loss and said: “What could have become of his body, (seeing) that it could not be found?’ They walked around everywhere, looking for it, but did not find it. They all wondered in their minds if someone from among the people has stolen it and, taking it somewhere, has hidden it.2°* And they searched many times but did not find it. Then they mourned deeply for him; they wept for thirty days.26?

9. Then the chief priests and the whole congregation took counsel to appoint a high priest over the temple, And they prayed to the Lord God, asking of the Lord to have a servant for the holy sanctuary. They cast lots and Simeon was chosen; and he was appointed high priest over the temple for a few days. He died in good confession of faith in the Lord, Thus, from the coming of the Lord to the temple until (Simeon’s) giving up the ghost was a year. After him they appointed someone else as leader of the people of Israel.27°

267 From B (J3164, p. 67°; cf. ‘Copy A, p. 59), C (J1432, p. 127), and D (‘Copy B’, p . 135).

268 Echoing Matt. 28: 13.

269 As they did for Aaron and Moses (Num. 20: 29; Deut. 34: 8); cf. above, 3: 2-3. 
The chapter ends here in ‘Copy A, which adds ‘and they looked for his body everywhere but did not find it. Such was the end of Zechariah’ (p. 59).

270 This section is not found in B, except for a suggestive heading in J3164: ‘More on the wickedness of Herod: the murder of Zechariah, the father of John the Baptist; t he appointment of Simeon as high priest over the temple; the flight of Elizabeth with her child’ (p. 65°); manuscripts of B show some textual confusion here, perhaps because of an ensuing omission in the hyparchetype. The amplified text of C has ‘Then the priests and the whole congregation took counsel to appoint a high priest over the temple. In prayer they asked of the Lord for a servant of God’s altar. They cast lots and the elderly Simeon was chosen; and he was appointed high priest over the temple. After forty days he died in good confession of faith in the Lord, for the Holy Spirit allowed him not to see death until he sees the Lord’s Messiah (Luke 2: 26). 
Thus, from the coming of our Lord to the temple until Simeon’s giving up the ghost were forty days, during which he was high priest of the temple. His soul was then translated to the other realm’ (J1432, pp. 129-30); cf. D (‘Copy B, which also has ‘forty days’ for Simeon in office, p. 136).

The Translation . 67

15. <THE FLIGHT TO EGYPT>

1. Now, after all these things had happened, the angel appeared to Joseph and said: ‘Rise, take the child and his mother and go to Egypt,271 for some had come and had reported (to Herod) about Jesus, that he is alive.272

2. Joseph arose immediately, took the child and his mother?73 and fled to Ashkelon, which is also called City of Ascalon, near the Oceanic Sea,?”4 and from there to the city of Hebron. And the child became a year and six months old, and he would walk around and would return playfully, falling into his mother’s lap; and she would lift him into her arms lovingly, would hug him, and would glorify God with thanksgiving.

3. Some from that city came and reported to Herod that the child Jesus was in the city of Hebron. And secretly he sent ambassadors to the chiefs of the city to have them seize Jesus. When Joseph and Mary heard this, they prepared themselves to depart from there and to go to Egypt. And as they were on their way, at the many stations where they lodged, the child Jesus would draw water out of the sand?75 and would offer it to them to drink. (This happened) till they reached the land of Egypt, the plains of Tanis.2”*© And they stayed there many days, for about six months. And Jesus became two years old.

271 Matt. 2: 13.

272 This section is missing in ‘Copy A’ (p. 60). However, it is found in B (J3164, p . 68*) and D (‘Copy B, p. 136, from where Peeters inserts it into his French translation), and with some amplification it is found also in C, as follows: ‘When few days had passed, an angel of the Lord appeared to Joseph in a dream and said: 
“Rise, take the child and his mother and flee to Egypt, for Herod is searching for your child to kill him;” for some had come and had reported to him that the child Jesus is alive’ (J1432, p. 130). In a closely related form it is found also at the end of each of the three recensions of the independently transmitted chapter on the visit of the Magi, i ncluded in the Venice edition (pp. 284, 295, and 306). In the last of these, it is with the quote from Matt. 2: 13. Moreover, this chapter is divided differently in the various recensions (see Introduction, p. xxix n. 57; Appendix II, p. 174 n. 7).

2733 Cf, Matt. 2: 14, 21.

274 The Mediterranean.

275 ‘Copy A has yawazanén (‘from the pond’, p. 60), a clear corruption of yawazén or awazoyn (as in J3164, p. 68°); cf. C (J1432, p. 131) and D (‘Copy B, p. 137): y awazoyn (‘from out of the sand’).

276 B has “Tayan’ (J3164, p. 68°; cf. ‘Copy A, p. 60); so also D (‘Copy B, p. 137); C h as “Tayon’ (J1432, p. 132).

68 The Infancy of Our Lord Jesus Christ 
4, Departing from there, they moved within the borders of Egypt, t o a certain city called Cairo,?”7 near to the royal city with its large royal palace, a site of mansions and a beautiful citadel at the high place—nicely decorated with artwork—which King Alexander had built during his reign. And Joseph stayed there four months, till Jesus was two years and four months old.

5. And Jesus used to go around with the children of the city, to play with the little boys. And he would take them to high places, to roofs, or to windows through which sunbeams penetrate, and would say: ‘Who among you could throw himself into the lap of the beam of light or jump from here without being hurt?’ And they would say: 
‘No one.278 And Jesus would throw himself into the lap (as it were) of the path of sunlight, those tiny particles of dust that glitter when the sun comes through the roofs, and he would come from high up and would reach bottom without being hurt.279 And all the boys who were there and witnessed this act of Jesus, went and told in the city what he was doing; and all were amazed. And when Joseph and Mary heard about this, they feared the citizens of the city, lest they should know (more than) these things.

6. And rising up secretly at night and taking the child they came and arrived in an(other) city of Egypt, and that city was very big and had high walls. And the kings and the wise men had installed a large talisman at each of the city gates, to be seen by all who went in and out, from either side. Whenever a threat by enemies or an impending catastrophe to the land would reach the nearest talisman, they would let out a loud cry in the city; and many of those who hear their cry would recognize what is about to happen in their land. Over the ramparts of the (first) gate were two very large iron lions?®° and their 
277 The prevalent spelling of the name of the city in manuscripts of all recensions is Khahré. On the traditional lodging place of the holy family at Abu Sargah (Abi Sarjah) in the old city of Cairo, see Alfred J. Butler, The Ancient Coptic Churches in Egypt, 2 vols. (Oxford: Clarendon Press, 1884), i. 181-205.

278 B adds ‘All of you, watch and see’(J3164, p. 69%; cf. ‘Copy A, p. 61); so also C (J1432, p. 133) and D (‘Copy B’, p. 138).

279 The story is inspired by at least two accounts in the Gospels: the second temptation in Matt. (4: 5-7; third temptation in Luke (4: 9-12)) and the rejection in Nazareth according to Luke (4: 28-30). For parallels and variations of this act of Jesus, see Peeters, L Evangile de l'Enfance, 164 n. 12.

280 ‘Copy A’ has artsiwk‘ (‘eagles p. 61), a corruption of ariwtsk’

The Translation 69

c laws were of bronze; male and female, one on the right and the other on the left. At the second gate there were very large beasts made of earth and clay: on the one side a bear and on the other a leopard, and other large beasts?8!—one made of stone and the other of wood. At the third gate there was a bronze horse, <and on the horse a bronze image of a king>282 with a bronze eagle in his hand.

7. As Joseph, Mary, and the child approached and were about to enter through the city gate, suddenly the beasts at all three places began to holler together, and the two lions began to growl and roar. 
And every breathless image in the shrines began to levitate and the altars of sacrifice began to scream, until the whole city was shaking. 
And people were unable to stand still because of the panic. And at the instant when the two lions roared, the eagle screeched, and the horse neighed, the king (made of bronze) shouted as follows: ‘Give heed, e veryone: a son of a monarch is entering this city. 283

8. When all those who heard it reached the (city) walls quickly, t ogether with many soldiers with their weapons, they looked this way and that but did not see anyone. And they were wondering in their minds and saying: ‘What is this loud cry that was sounded for us? 
Who has seen or who has heard whether a king’s son entered this city? Then they searched everywhere but did not see anyone?84 e xcept Joseph and the child and Mary in a certain house. And they seized Joseph and brought him to the public square and said to him: 
“You elder, tell us from where have you come and where are you going or from which country are you?’ Joseph said: ‘I am from the land of Judea, from the city of Jerusalem’. They said to him: “Tell us the truth, w hen did you come here?’

9. Joseph said: ‘This is the third day since I came to this city” They said to him: ‘Did you see along your way a certain king, son of a monarch, advancing with his armies to this city or to our land?’

281 B has ‘and other unicorn beasts’ (J3164, p. 707).

282 From B (J3164, p. 70°; cf. ‘Copy A’, p. 62), C (J1432, p. 135), and D (‘Copy B; p . 138); omission resulting from identical ending (the words “bronze’); cf. the next section, where ‘the king’ is mentioned.

283 B has ‘Give heed, everyone, for a certain king, son of a great monarch, i s entering this city with his many armies’ (J3164, p. 70°; cf. “Copy A, p. 62); so also C (J1432, p. 135) and D (‘Copy B’, p. 139). The integrity of the reconstituted line is further substantiated by section 9, below.

284 Lit., ‘anything’

70 The Infancy of Our Lord Jesus Christ 
Joseph said: “No. They said to him: ‘How then did you come this very long, endless way?’ Joseph said: ‘I followed acquaintances;2®5 at times alone with my household and family” The crowd said: “We know that you are an old and trustworthy man. We put you through such trouble because a great sign was revealed to us in the city28° After telling this, they let Joseph go and departed.

10. And as Joseph entered the city, his lodging place happened to be close to the idol of Apollo. He lodged there many days. And one day Jesus looked and saw the house of the gods, massive and with high walls. He said to his mother: ‘Tell me for sure,287 what is that big building?’ Mary said: ‘Son, that is the house of those who serve vanity, the image of the god Apollo’ Jesus said: ‘May I go to see it, a s to what it is like? Mary said to him: ‘If you want to go there, be careful lest you get hurt’288

11. And Jesus arose and went. And he entered the pagan temple and looked around and observed the comeliness of the building, for it was adorned with pictures and various beautiful ornaments. He was very disconcerted and stepped out quickly. And again the lions and the other (talismans) began to cry out in a loud voice as before and to say: ‘Let all give heed! Behold, the son of a great king entered the temple of Apollo!’ And when the multitudes of the city heard this, they rushed there and inquired (of one another) saying: “What is this loud cry that was sounded for us? They went about the whole city and saw no one except Jesus out there in the street. Grabbing him they asked: “Child, whose son are you?’ Jesus said: ‘I am the lad of a certain old and poor foreigner. What do you want of me?’ They left him and went away.

285 A possible allusion to angels.

286 B has “We know that you are a poor man, an elderly foreigner, a trustworthy man, yet we wanted to investigate and to find out. Do not hold it against us, for a sign was revealed to us today and we all are bewildered’ (J3164, p. 71°; cf. ‘Copy A, p. 63); s o also C (J1432, p. 137) and D (‘Copy B; p. 140).

287 B has, with an addition: ‘“Tell me and answer whatever I ask you.” Mary said to him: “Tell me, son, what do you seek (to know)?” Jesus said...’ (J3164, p. 71% c f. ‘Copy A, p. 63); so also C (J1432, p. 137) and D (‘Copy B’ p. 140).

288 J3164 has a heading here, marking a new chapter (16): ‘On Jesus going to a pagan temple and destroying the idols and ruining the edifices of idolatry; the multitude of people who died there, and the resurrection (of some)’ (p. 71>). Thus, i ts chapter enumeration increases by one for the remainder of the text, culminating with Chapter 29.

The Translation 71

12. People were asking one another and saying: ‘What is this new and awesome thing that we detect, the loud cry that we hear, and the sayings which we cannot comprehend? Could it be that a sudden, u nexpected destruction is coming upon us? As they spoke like this, t hey became worried, Whereas Jesus went to his home quietly and told Mary, his mother, everything he heard from them.

13. And when they observed the New Year, Jesus was three years and four months old.289 On one of these days it was the festival of the false god <Apollo>,29° and multitudes from far and near gathered at the pagan temple with many gifts and offerings, to offer sacrifices in the name of the idols: animals, quadrupeds of every kind. And they were preparing the mixed libations and the sacrifices, and the tables for dinner, to eat and drink. And multitudes of people and attendants of the idols were celebrating the feast of Apollo. Jesus arose and went there quietly and sat down where the pagan priests?9! and the attendants of the temple were gathered.

14. When the (talisman) lions and the other beasts saw Jesus enter the temple, they again cried out in a loud voice and said: ‘Behold, a son of a king entered the temple’ When all the multitudes there heard this, they were filled with anger. They confronted one another and wanted to kill one another with the sword. And they said: “What shall we do with the old man, for all these wonders have happened since he entered our city, as of his arrival. Could it be that that child he has is a king’s son whom he has abducted and fled with to our city? 
Come let us arrest and kill him,

15. While they were contemplating this, Jesus was looking steadily at the image which was sculpted in gold and silver and on which was written as follows: “This is the god Apollo, the creator of heaven and earth, who gives life to all people’ At that moment Jesus was deeply moved in spirit.292 He stepped out of the temple immediately, and 
289 Assuming a Spring-to-Spring calendar.

290 From B (J3164, p. 72% cf. “Copy A; p. 64), C (J1432, p. 139), and D (‘Copy B, p . 142).

291 Following C (J1432, p. 139) and D (‘Copy B; p. 142). The main manuscript has kurk‘n (‘the idols’; M7574, fo. 75") instead of k‘urmk‘n.

292 John 11: 33, 38. A recurring remark, below (sections 20 and 27) and in subsequent chapters (22: 12; 36: 4). .

72 The Infancy of Our Lord Jesus Christ  l ooking into heaven,2% said: ‘Father, glorify your Son, that your Son may glorify you’294 And behold, a voice came from heaven, saying: ‘I h ave glorified and shall glorify again’295

16. The place shook at that very moment and the entire structure of the temple, from the foundation, collapsed. The images of idols were crushed beneath the structure and the pagan priests of the false gods were killed. And the rest of the multitudes that were there fled from that place. And every demonic altar was destroyed, and every image of man, beasts, animals, and quadrupeds was destroyed. 
Thereupon, the demons cried out in a loud voice and said: ‘Look everyone and have mercy on us, for a child, a little boy, destroyed us one and all, devastated the place of our habitation, and shattered the structure of our temple.29* Now, get hold of him and kill him?

17. When all the multitudes heard this, the weeping and the lamentation of the demons, they dashed one and all to the site of the ruined temple. They mourned deeply and wept, each over their dead. But Jesus went quietly to his mother and sat in the corner of the house. However, they arrested Joseph and made him stand before the tribunal and said to him: ‘Tell us, what is this misfortune that has 
293 John 11: 41. 294 John 17: 1. 295 John 12: 28.

296 For the last verb, the main manuscript has pashareats" (“besieged’; M7574, f o. 76"), a corruption of p‘shreats‘ (‘shattered’). B has agharteats‘ (‘wiped out’; J3164, p . 73°; omitted in ‘Copy A, p. 65); so also C, which reads ‘and wiped out our ministers with a horrible death’ (J1432, p. 142); and D, which conflates the two readings (‘Copy B’, p. 143). The destruction of pagan temples in Egypt is a theme in Jewish apocalypticism of the Intertestamental period, inspired by the prophetic oracles against Egypt. In Pseudo-Matt. 22-3, when Mary and the child enter the temple where were 365 gods at Sotinen in Hermopolis, Egypt, all the idols fall, fulfilling Isaiah’s word: 
‘Behold the Lord shall come upon a light cloud and enter into Egypt, and all the gods made by the hands of the Egyptians shall be shaken before his face’ (Isa. 19: 1). Cf. Jer. 
43: 11-13, especially the last verse: “There in the Temple of the Sun in Egypt he will demolish the sacred pillars and will burn down the temples of the gods of Egypt. The identity of Apollo as the sun-god or the god of light is significant vis-a-vis the latter verse. The short account in the Syriac History of Mary has only the breaking of idols in a temple where strangers were received, where the Holy Family was staying; hence no human casualties in that account (Budge (ed.), 39). The long account in the Arabic Infancy Gospel is replete with unique miracles done in Egypt, ending with the following words: “The Lord Jesus did many miracles in Egypt, which are recorded neither in the Gospel of the Infancy nor in the full Gospel’ (Peeters (ed.), 10-25). 
Equally unique are the miracles said to have been performed on the way back from Egypt (ibid. 26-35).

The Translation 73

b efallen us ever since you entered this city? We shall therefore kill you and your son with a horrible death, for you have destroyed our city with some kind of magic. Tell us, where is your son? Show him to all that we may see him. He has destroyed our gods, annihilated our officers,29 and caused the premature death of so many souls. You shall not escape from our hands till we kill you all?

18. Whereas Mary, falling at the feet of Jesus, was pleading with him and saying: ‘My son, Jesus, listen to your maidservant and do not anger or disturb this city for they may kill us. Jesus said: ‘ʻO Mary,28 all the ranks of the bodiless hosts of heavenly angels tremble with fear at the power of my glory, for I give life to all. Whereas the.ranks of Satael hold sway over my creatures, to be honored and worshipped by them.299

19. Mary said: ‘Son, you have spoken well. I plead with you, raise the dead so that all may believe in you.3° For behold, they arrested Joseph because of you; they are torturing him with many afflictions. Jesus said: 
‘O Mary! My time has not yet come to do that’3! Mary said: ‘I plead with you, listen to me, son, and consider our predicament, for it is because of you that we have become aliens and wander like strangers in this foreign, distant land? Jesus said: ‘Because of your pleading I shall do that, that they may believe that I am the Son of God.202

20. Having said this, Jesus arose and went into the middle of the large crowd. When they all saw that he was small, a little boy, three years and four months old, they said to one another:3 ‘Is he the one 
297 B adds ‘damned our priests’ (J3164, p. 74°; not so “Copy A, which agrees with the main manuscript, p. 65); so also C (J1432, p. 143) and D (‘Copy B; p. 144).

298 B has a conflation: ‘O Mary my mother’(J3164, p. 74°; not so ‘Copy A’, which has ‘O my mother’ (p. 66). C has ‘O my mother, you do not know what you are saying’ (J1432, p. 143); so also D (‘Copy B; p. 144). The similarity between Mariam (‘Mary’) and mayr im (‘my mother’) explains the textual corruption here; cf. the next section.

299 ‘Satael’, often short for ‘Satanael’, is a recurring name for the Devil in Jewish apocalyptic literature.

300 B has ‘Mary said: “Son, you have spoken well. I plead with you listen to me, t hrough the mediation of your mother and servant. Raise for them the dead they lost, and all those who see the miracles you perform will believe in your name’ (J3164, p . 74°; cf. ‘Copy A, p. 66); so also D (‘Copy B, pp. 144-5).

301 Cf, John 2: 4; 7: 6; and 25: 8 below.

302 Cf. John 2: 11.

303 The main manuscript alone has miaban (‘in one accord’; M7574, fo. 77"), a likely corruption of mimiants, attested in the other witnesses.

74 The Infancy of Our Lord Jesus Christ  w ho ruined the temple of the idols and destroyed the image of Apollo?’ 
Half of them said: ‘For sure, he is the one.3°4 And Jesus, deeply moved in spirit, came and stood in the middle of the assembly, over the dead men, and taking dust from the ground sprinkled it over them and cried out with a loud voice and said: ‘I speak to you, all you priests who perished and died; come forth and live?3%%

21. And at that very moment, as he spoke the word, the ground shook suddenly and the earth bubbled up, rolling the rocks over, and the dead rose and stood on their feet, some 182 men.3°7 But the other attendants who were high priests of Apollo were not raised; they were 109 souls.3°8 Fear and trembling fell upon everyone, and being struck with fear, they said: ‘He is the Creator of heaven and earth who gives life to people’ The priests and all others who were raised from the dead came and fell before him and, confessing their sins, said: ‘In truth he is the Son of God and Savior of the world, who gives us life’3°9 And the fame of his wonders spread throughout the whole land,3!° and many who heard came from far away to see the wonders and marveled all the more because of his infancy.

22. They then fell at his feet and pleaded with him to raise their dead, those who were attendants at the temple. But Jesus did not consent to do that. And they began to plead with Joseph, who was standing in the middle of the crowd, and said to him: ‘Forgive us our sins which we committed against you and plead with your child to raise the dead? And Joseph said: “You are forgiven; but I cannot compel him.31! If he wills, let the Lord’s will be done’

304 The other witnesses add ‘When they heard this, they marveled with amazement at the act that he did. They were looking at him with a fixed gaze and saying: “What does he wish to do?” B (J3164, p. 75%; cf. ‘Copy A, p. 67); C (J1432, p. 145); and D (‘Copy B; p. 145).

305 Cf. John 11: 33, 38.

306 Cf, John 11; 43.

307 B (3164, p. 75%; cf. ‘Copy A, p. 67) and C (J1432, p. 145) have ‘souls’; D has ‘priests’ (‘Copy B; p. 145).

308 C has ‘108 souls’ (J1432, p. 145); D ‘202 souls’ (‘Copy B’, p, 145).

309 Cf. the confessions in Acts 8: 37; 9: 20; etc.

310 Cf. Matt. 9: 26, 31; Mark 1: 28, 45; Luke 4: 14, 37; 5: 15; 7: 17.

311 On the sovereign will of Jesus in this document, see Introduction, p. xxi.

The Translation 75

23. Right then a wealthy man came and, falling prostrate at the feet of Jesus, said to Joseph: ‘I beg you to come to the house of your servant to rest, and to stay as long as you wish’ And he brought them to his house. And Jesus healed those who came from the city,3!2 and there was much rejoicing in that city.3!3

24, And Joseph stayed in that city for many days, at the house of a certain prince who was of the Hebrew nation, whose name was Eleazar. He had two daughters and a son: his son’s name was Lazarus and the daughters’ Martha and Mary.3!4 And he welcomed them with much love, as proper. And Joseph stayed (there) and told what the children of Israel had done: causing hardship, persecution, suffering, e ven exile to foreign lands.3!5 And when Eleazar heard this he said to Joseph: ‘May you be blessed for coming here,31© stay permanently at my place and do not waver, and may God lead his servants.

25. Eleazar said: ‘I myself am from the land of Judea and from the city of Jerusalem, and much hardship and blows were inflicted upon me at the hands of the enemies. And I was deprived of all my possessions; and because I feared the lawless, wicked Herod by whom I was persecuted together with my household and family,

312 Echoing Luke 6: 18.

313 Cf. Acts 8: 8. B adds ‘And those in surrounding areas, when they heard all these things, glorified God with a loud voice’(J3164, p. 75°; cf. ‘Copy A, which adds ‘And all the multitudes of the city used to come to Jesus and to worship him with deep devotion and with things from their possessions. And those who were afflicted by diverse evils, demons, and ailments, used to fall before him; and he would heal them. There was much joy in that city; and those around its boundaries praised God with a loud voice as they heard all these things’ (p. 68; so also D (‘Copy B; p . 146)). C amplifies this section differently, having the citizens take Jesus and Joseph and Mary to a luxurious upper room in the city, where Jesus heals the sick; C then omits 24-6, possibly as a result of a missing leaf in its exemplar (J1432, pp. 146-8).

314 This and the next two sections are inspired by John 11: 1-44 (cf. Luke 10:38-42). The name Eleazar appears here as in Jewish literature of the intertestamental period, as a man of wisdom garnered from long life and experience (e.g. 2 Macc. 
6: 18; 3 Macc. 6: 1; 4 Macc. 6: 5; 7: 1). D has a torn leaf at this juncture, thus omitting sections 24b—25 (“Copy Bi, p. 147).

315 Suggestive of the polemicized experience of the Primitive Church.

316 ‘Copy A adds ‘Joseph said to him: “May you be blessed, for you have done every favor to us. You welcomed us joyfully and were patient since we came here; you have done auspiciously.” Eleazar said to Joseph: “Honorable elder...”’ (p. 68). B has no such addition (J3164, p. 76°).

76 | The Infancy of Our Lord Jesus Christ 
I came to this place. It has been many years that I have dwelt here, and I had no trouble whatsoever from the people; rather, I stay on with joy and love and much honor. As for you, fear not; rather, stay here permanently, as you wish, until the Lord God visits (us) and then you may return to your land joyfully’3!7 They ceased from talking after saying this.

26. They stayed there three (more) months. And Eleazar and Joseph became like brothers to each other. Martha and Mary welcomed (the Virgin) Mary and the child Jesus, and they were as one person and one soul, perfect in love.3!8 And Martha took Lazarus her brother unto herself as her lot (to care for), and Mary the sister of Lazarus loved the child Jesus like her brother.

27. And Jesus being deeply moved in spirit,3!9 said to Mary, his mother: ‘I am saddened by what I did to this city, for I did not want to reveal myself. And behold, I heeded your pleadings and acted according to your will? Mary said: ‘Why do you blame me? Did you not take the initiative in causing the destruction of the temple? 
Because of that we pleaded (you) to deliver us from death. Do the things that you will’

28. Then, in a vision at night, the angel of the Lord appeared to Joseph and said: “Come, take your child and his mother and go to the land of Israel, for the men who were seeking the soul of your child are dead.32° And Joseph woke up from his sleep and told Mary the vision he had. And they rejoiced. After a few days had passed, Joseph heard that Archelaus reigned instead of his father Herod, and he feared to go there.321 Then he arose one night, took the child and his mother,322 and leaving the city he moved southward to the foot of Mount Sinai, crossing the desert near the place where the children of Israel had camped in the past,323 and they lodged there.

317 Allusion to the anticipated Messianic Age. Cf. the coming of the Avenger (14: 7, a bove) and the echoes of Zechariah’s ‘Benedictus (Luke 1: 68) in 18: 6; 20: 4; 25: 1; and 26; 1, below.

318 Cf. Acts 4: 32; 1 John 4: 18.

319 Cf John 11: 33, 38.

320 Matt. 2: 19-20.

321 Cf. Matt. 2: 25.

322 Cf, Matt. 2: 21.

323 Alluding to Exod. 17: 1-7.

The Translation 77

16. <JESUS AND THE BOYS IN AN ARABIAN CITY>

1. The next morning they arose and went across the land of Moab, o pposite Mamre. They stayed at several lodging places on their way to an Arabian city with altars for idols.324 There was a high mountain by the road <with a large temple on top>, beautifully adorned with diverse images for the worship of demons. Meanwhile, the demons gathered themselves by the roadside, deliberating among themselves and saying: “We are well situated here, in our comfortable dwellings. However, we have heard from many that the son of a certain old man has been revealed who knows and recognizes all our deeds and who is a persecutor and an enemy of our kind.

2. One of the demons said: ‘<How will we be able to detect and recognize him, as to who he is? Another demon said: ‘I know him and recognize him from before’? The demons said:>32° ‘How do you know him? The latter demon said: ‘He is the Lord of the arches of heaven who cast us from our high places and wrecked us all to perdition; and now he has come here to chase us away from people. 
The demons said: ‘And how do you know that that is what he will do? The demon said: ‘I was there in the temple of Apollo, which he destroyed, and crushed and altogether annihilated all the shrines of the idols that were there.’327 The demons said: “Woe to us! What will become of us should he come here?’

3. While they were talking like this, they suddenly saw Jesus coming. They screamed and said: “Behold he is coming to this city; l et us arise and flee, for we will be destroyed at his hand’ The demons said to one another: ‘How could we leave without being found by him? Another demon said: ‘Come, let us raise an uproar so that 
324 The hyparchetype of A and B apparently omits a distorted city name in its exemplar; cf. 15: 3 for a similar instance (see J3164, p. 78°; cf. ‘Copy A, p. 70); whereas that of C and D has a distorted name. C names the place ‘K‘pir’ (cf. Heb. Kephar) and omits the first four sections of this chapter, possibly as a result of a missing leaf in its exemplar (J1432, p. 148; cf. D (‘Copy B’, p. 148)).

325 From B (J3164, p. 78°; cf. ‘Copy A, p. 70) and D (‘Copy B’, p. 149).

326 From B (J3164, pp. 78-79%; cf. ‘Copy A, p. 70); omission resulting from identical ending (homoioteleuton).

327 Alluding to the events of the preceding chapter.

78 The Infancy of Our Lord Jesus Christ  p erchance they will seize and kill him? After saying this, the demons dispersed quickly and cried out: “Watch you all and listen, for the son of a great king is entering with armies into this city? And when the inhabitants of that place heard this, they all resorted to arms and armament and went out to look all over the place, but they did not find him.

4. As Jesus entered through the city gate, suddenly the site of the temples shook and they were destroyed, none of them was spared. And the pagan chief priest and the officials were filled with frenzy and began to say: “Woe to us, miserable souls, for we have been chased away from our dwelling! Who has done this act that no one else could do?’

5. Joseph stayed many days in that city. Jesus was four years old.328 
And as the child Jesus grew in wisdom,32? he hardly stayed home; r ather, he went around to talk with the boys, and they would come to him willingly and would obey his will. And with kindness he would call them all to follow him and he would become the leader of all the children. And whatever he would command them to do, they would fulfill his will. And he would not let anyone hit another. Should any of the boys hit or injure another, they would come to him and he would place his hand and heal them. And he would call with love those who were sad and would reconcile and cheer them. However, t he children would go to their parents and would blame Jesus; and the parents would come looking for Jesus but would not find him.33° 
They would say: “Whose son is that lad? They would say: ‘He is the son of an old, foreign man? And they each would return to their homes after hearing this.

6. On one of these days Jesus arose and went to the boys, where they gathered and played games, talked and wrangled among themselves; and Jesus sat innocently among them. One of the boys lost an eye (in a wrangle), and he screamed and wept bitterly. Jesus said: ‘Do not cry; stand up and do not be afraid? And Jesus drew near to him, and at that moment light penetrated his eye and he was able to see straight. As for the boys who were there, they quickly went and told 
328 C adds ‘and seven months’ (J1432, p. 148); D adds ‘and five months’ (‘Copy B’, p . 151).

329 Cf. Luke 2: 40.

330 Echoing Luke 2: 44-5,

The Translation 79

o f the act that Jesus did, And those who heard and rushed there did not find Jesus, for he departed and hid from them.33!

7. Afterwards, on another day, Jesus came to the children who were gathered in an upper room. It was like a high loft, and one of the boys was sleeping in that upper room. And in his sound sleep he suddenly fell off on his head and his skull split open and the blood splattered with the brain on the rock, and he gave up the ghost instantly, When the boys who were there saw this, they fled from that place. And the people of the city raised their voices and said: 
“Whose lad is this who fell and died?’ When his parents heard this, t hey rushed there and wept bitterly over him, Then they began to investigate in order to learn who caused this injury. And everyone swore and said: ‘We do not know,332

8. The parents said: “We do not believe what you are saying. 
Thereupon they picked up all the boys and brought them before the court. They began to interrogate them and to say: “Tell us, who killed this boy or threw him off that height?’ Fearing death, they said to one another: “What shall we do? We all know that we are innocent, and no one caused it. Yet they do not believe our true words’ They said with one accord: “What shall we do then?’ One of them said: ‘But we have no witness. They consider our words a lie. Come, let us level the guilt on Jesus, since he was with us and he is a lad like us and the - son of a foreigner. They will have him condemned to death and we will be free’? They agreed: “Yes, you said it well? l 9. Soon the large assembly seized the children and began to torture them and to say: ‘Admit, who did this injury and killed the innocent child prematurely? They said with one accord: ‘A certain foreign child, they call him Jesus, son of an old, white-haired man; he did it? And they demanded to bring him. When they came, they did not find him. So, they seized Joseph and had him stand before the tribunal and said: “Where is your child?’ Joseph said: “What do you need him for? They said with one accord: ‘And you do not know what your child has done? He threw our son from the height of the 
331 Cf. John 8: 59; 12: 36.

332 For parallels to this story, with variations in the sequel, see Infancy Thomas 9 
Greek A; 8 Greek B; Pseudo-Matt. 32; and the Arabic PERY Gospel (Peeters (ed.), 
4). In all these, the fallen boy is named Zeno.

80 The Infancy of Our Lord Jesus Christ 
`

u pper room to his perdition’ Joseph said: “By the living Lord, I do not know where he is?

10. Then they reported everything to the judge, and he ordered them to bring Joseph before him. The judge said: “You elder, from where are you or from which country?’ Joseph said: ‘I am from the country of Judea, from the city of Jerusalem, and I have come to dwell here? The judge said: “Well said. But tell me, where is your child who killed this boy with a dreadful death?’ Joseph said: ‘O judge, do not accuse us so unjustly, for we are not debtors to that child’s blood’ 
The judge said: ‘If you are not debtors, why then are you afraid of death?’ The old man said: ‘I am a foreigner and utterly poor, and that child is my son according to the Spirit and not according to the flesh. 
If it be your will, he could appear before you’

11. No sooner had he said this than Jesus came forth and said: 
‘Who is it you want?’333 And they said: “The son of Joseph’ Jesus said: 
‘I am he.334 The judge said: “Tell me, how did you commit this crime?’ Jesus said: “O judge, do not judge with such unfairness, for it is sinful’? The judge said: ‘I do not judge without cause but justly, f or his friends who were with you, they testified against you.’ Jesus said: ‘And who testifies for them, whether they are truthful?’ The judge said: “They testify for one another that they are innocent, and that you are guilty of death’ Jesus said: ‘The testimony of others ` would be fairer; they testify for one another for fear of death.335 They c onsider me a foreign sojourner and the son of a poor man; <on these grounds they accuse me of killing,> and you, so as to please men, consider them truthful <and me a liar>,336

12. The judge said: ‘How shall I act then?’ Jesus said: ‘If you wish to judge fairly, allow for countering witnesses for both sides and the truth will be revealed’ The judge said: “I know nothing of what you speak; rather, I seek a testimony from you as from them. Jesus said:

333 Cf. John 18: 4, 7.

334 Echoing the emphatic self-declarations of Jesus in John 8: 24, 28, 58 and 18: 5; c f. Exod. 3: 14.

335 B adds ““They are liars and you are judging unfairly.” The judge said: “And who will testify for you, seeing that you are guilty of death?” Jesus said: “O judge, what you say is not the case”’ (J3164, p. 82°; cf. ‘Copy A, p. 74); so also C (J1432, pp. 154-5). D h as a missing leaf here (‘Copy B; p. 152).

336 From B (J3164, p. 82°; cf. ‘Copy A, p. 74), C (J14322, p. 155), and D (‘Copy B, p . 153).

The Translation 81

“Will you then believe me if I were to testify on my own behalf ?’337 
The judge said: ‘I would not know whether you swear falsely or truthfully. Jesus said: “Then, you are judging unfairly, for you are questioning my testimony but not theirs?338 The boys said with one accord: “Keep quiet. We know who you are,3?9 for you gave us much trouble and tortured us and the other boys of the city’34° The judge said: ‘Do you see how they disprove you? Are you not going to answer?’34! Jesus said: ‘I told you repeatedly, but you do not believe my words.342 You shall see shortly and shall be amazed.’ The judge said: “Let us see what you are talking about.

13. Right then, Jesus came near the dead and cried out with a loud voice and said: “Come Abias,344 son of Tamar, open your eyes and tell us who caused your perdition? At that moment he arose as one waking from sleep, sat up and looked around him, and recognized everyone. And the parents raised a loud cry and hugged and kissed him and said: ‘How are you? What happened to you?’ And the child said: ‘Nothing. Jesus said (to him): “O child, speak, who caused your perdition? The child said to Jesus: ‘Lord, neither you nor the boys are debtors to my blood; they accused you because of their fear of death. As for me, I was sleeping when I fell off that height and died’

337 John 8: 14,

338 Echoing John 3: 11.

339 Cf. Mark 1: 24; Luke 4: 24.

340 B adds ‘Yet we did nothing to you’ (J3164, p. 83%; cf. “Copy A, p. 75); so also C, which adds further: ‘“And now you want to do more evil to us, to deliver us to _ perdition and death. Now, do not be so verbose and elusive, so as to escape from our h ands. For we all testify that you hit him while playing and pushed him from that height and ran away from that place.” Jesus said: “Do not tell lies like these and accuse me of such deeds, for I am innocent.” The children said: “You did it, and because of you we all stand accused.” Jesus said: “If you were testifying truthfully against me, you would not be sinning”’ (J1432, pp. 155-6). Cf. D, where the second part of the addition differs slightly: ‘Jesus said: “Do not speak falsely and accuse me with fabrications.” The children said with one accord: “You caused that harm and we all are in trouble because of you.” Jesus said: “If you were testifying truthfully, you would not be sinning, you would be deemed innocent regarding the incident”’ (‘Copy A, p p. 153-4).

341 Cf. Matt. 26: 62; Mark 15: 4.

342 Cf. John 8: 45-6.

343 Echoing Matt. 26: 64.

344 Echoing John 11: 43. Abias is the Septuagintal (LXX) form of Abiah or Abijah, a well attested name in the Bible. C has ‘Arabia’ (J1432, pp. 157, 158), and D ‘Arabias’ 
(‘Copy B, pp. 154, 155).

82 The Infancy of Our Lord Jesus Christ 
14. When the judge and everyone saw and heard this, they said with one accord: “Truly he is the Son of God and God?345 Jesus said: 
‘O judge, do you believe that I am innocent?’ But the judge did not answer for he was struck with fear. And the people marveled at his , boyish age.

15. And the child stayed alive for about three hours. Then Jesus said to him: ‘Sleep henceforth till the general resurrection’ And upon this saying of Jesus, the child lowered his head and died. And when they all saw this, they trembled with great fear. Then the judge and all people fell at Jesus’ feet and implored him and said: ‘Bring the dead to life? But this was not Jesus’ will,34° and he said: ‘O unjust judge, h ow did you seek to do me justice wrongly and did not believe my words? <You considered their lies about me as truth. Because you gave no heed to me, I shall not listen to you. Upon saying this,> he departed from them <and hid himself.347 They looked for him but did not find him.348 And they came and fell at Joseph’s feet and implored him and said: ‘Where is your child, Jesus, that he may come and raise our dead?’ And he said: ‘I do not know>.349

17. <JESUS AND THE BOYS IN A SYRIAN CITY>

1. Joseph arose at night, took the child Jesus and his mother,35° and went to the land of Syria, to a city called Shahapro.35! Jesus was 
345 Variants abound at this point. B has ‘Since this child performed such a miracle he could not be a man’s son but God who has appeared on earth in bodily form (J3164, p. 83°; cf. ‘Copy A, p. 75). C has ‘This child Jesus is innocent, and he is not a man’s son but God in flesh, sent of God’ (J1432, p. 158). D has ‘This child is truly innocent, and he is not a man’s son but God appearing on earth in bodily form’ 
(‘Copy B; p. 154).

346 It is noteworthy that the chapter begins and ends with reference to Jesus’ will (see also the note to the last sentence, the variant in “Copy A; for more on this subject, s ee Introduction, p. xxi).

347 Cf. John 8: 59; 12: 36.

348 Echoing Luke 2: 44-5,

349 From B (J3164, p. 84°; cf. ‘Copy A; p. 76, adding ‘he goes about on his own free will and not with my permission’), C (J1432, p. 159), and D (‘Copy B; p. 155).

350 Cf, Matt. 2: 14, 21. .

351 C has a heading here: ‘On Jesus entering the city of Shahapro’ (J1432, p. 160).

The Translation 83

f ive years and three months old. And he entered through the city gate where there were demonic images. As the demons saw him coming, t hey raised a loud cry and said: ‘A child is coming, son of a king, who will disturb us and our city. Come, let us flee to another, distant place—lest he should draw near to us? And when the pagan chief priests heard this, they assembled in the temple of the gods and said: 
“What is this sound of a loud cry that is frightening us?’ At that moment all the images of idols fell to the ground and were shattered.

2. Joseph entered the city and lodged in a certain place. And Jesus went about the city, through every place, and came to where the boys were gathered at the edge of the water, over the spring. And taking soil, he sprinkled it on the water. When the boys came to drink water, t hey noticed that the water’? had turned into blood; and they cried out because of thirst, and Jesus gave them water to drink.353 And he took of the water and sprinkled it on them, and as their clothes became stained with blood, they began to cry in his presence. And Jesus called them gently and placed his hand on them and said: ‘Do not cry; see, there is no stain on your clothes. And the boys rejoiced greatly over the work that Jesus did and loved him very much.

3. On another day Jesus went to the children, where they had agreed to meet. Deliberating among themselves, they said: ‘Come, let us go to a different, distant place and catch354 whatever we may wish. 
And they said: “Yes. So the children arose and gathered together in a prominent place and stayed the whole day there, but were unable to get anything. It was a summer day, and because of the excessively hot weather, they were uncomfortable and were suffering from hunger and thirst. When Jesus noticed that, he felt compassion for them,355 and extending his hand, lifted them up and said: ‘Do not be afraid; c ome, let us go to that big rock on the opposite side and rest beneath its shade? As they went and gathered (there), they could no longer 
352 Lit., ‘the spring.

353 Cf, Exod. 7: 19; 17; 3.

334 The main manuscript has arasts‘uk‘ (let us do’; M7574, fo. 88"), so also B 
(J3164, p. 85°); a corruption of orsasts‘uk‘ (‘let us catch’ or ‘let us hunt’), a reading supported by the others: ‘Copy A’ (p. 77), C (J1432, p. 162), and D (‘Copy B; p. 157).

385 Suggestive of the setting of the miracles of feeding the thousands: Matt. 14:13-21 (cf. 15: 32~9); Mark 6: 30—44 (cf. 8: 1-10); Luke 9: 10-17; John 6: 1-13.

84 The Infancy of Our Lord Jesus Christ  b ear the excessive heat. Many of the innocent boys fell breathless like dead and others could not follow their friends.35¢

4. Rising up, Jesus stood among them and hit the rock with a stick, and instantly good tasting water gushed from the rock, and he had them all drink; and the water flows to this day.357 When all had drunk and had revived, they arose and bowed down to Jesus and kissed him. When Jesus dipped his hand in that spring, many fish emerged instantly, and he commanded the boys to catch them. And they gathered wood, and the fire started without a flame. They broiled (the fish),?58 ate, and were satisfied.359 And they took as many fish as they needed and returned joyfully to their homes. And they told about the wonders that Jesus did and showed the fish they had caught, and many believed in him.360

5. But a certain child, who was three years old, strayed from the others and no one knew what became of him. He went somewhere and slept till nightfall. When he woke up and opened his eyes, he did not see anyone. Broken-hearted, he began to cry bitterly. And all night he wandered around the field and strayed farther away from its boundaries, remaining outdoors for three days. Because of hunger, t hirst, and the scorching sun, his spirit left the body. The children who reached home were not aware that he was not following them.

6. And the parents of the child looked for him for three days but did not find him.3¢! They asked the other children about him, and they said: “We do not know. When the rays and the heat of the sun were giving us discomfort, we all ran, none of us knowing about the other. And when the child Jesus gathered us and brought forth water from the rock for us to drink, we did not see him there.

7. And his parents went to the city judge and told him everything. 
And he ordered to gather all the children before him and he said (to them): “My children, tell me what became of that child’ They said 
356 R has ‘and others had their eyes expectantly upon Jesus’ (J3164, p. 86°; cf. 
‘Copy A, p. 78). C has ‘and others had their eyes fixed on heaven’ (J1432, p. 163); so also D (‘Copy B; p. 158).

357 Cf. Exod, 17: 5-6.

358 Cf. John 21: 9.

359 Cf, Matt. 14: 20; 15: 37; Mark 6: 42; 8: 8; Luke 9: 17.

360 Cf, John 2: 23; 4: 39; 7: 31; 10: 42; 11: 45; 12: 42. See also below, 21: 21; 24: 7.

361 Echoing Luke 2: 446.

The Translation 85

t o him: ‘O judge, he was with us when we went, but we do not know what happened to him?

8. The judge said: ‘If you do not tell the truth I will have you tortured until you die’362

9. One of them said: ‘You know Jesus, the son of the old man Joseph. He was with us, and he was the leader; he took us (with him), l eading to this tragic death. His friends said: “But what evil had Jesus done to us? <When we almost died because of thirst in the heat,>33 h e provided water from the rock and made us drink, and fish from the water; we drank, and ate of the fish, and thus were able to get to our homes, <The child said: ‘Come, let us blame him for the offense, f or he is a foreigner and unknown in the city; moreover, we do not yet know what troubles and pains we would suffer because of him.>364 And so they blamed Jesus for the misfortune.3®

10. <And the judge ordered that they summon Jesus.>36° They looked for Jesus but did not find him.36” Then they seized Joseph and brought him before the judge. The judge said to Joseph: ‘You elder, f rom where have you come here or where are you going?’ Joseph said: 
‘I am from a far-off country. The judge said: ‘Where is your child?’

362 B continues the interrogation and concludes the section with a similar line: 
‘The judge said: “Now, go look for him till you find him—dead or alive.” And they went about but did not find him; and returning to the judge, they said: “We did not find him.” The judge said: “What have you set in your minds? Do you think that you can get away from me through some deception? No way! Tell me, who made you go or who asked the boy to come along with him?” The boys said: “No one compelled him; he pleaded.” The judge said: “You are not telling the truth. I will get rid of you all”’ (J3164, p. 87°; cf. ‘Copy A, p. 79); so also C, with further additions (J1432, p p. 167-8), and D, with still further additions (‘Copy B’, pp. 160-1).

363 From B (J3164, p. 87°; cf. ‘Copy A, p. 79).

364 From B (J3164, p. 88%; cf. ‘Copy A; p. 80). C adds ‘And when the judge noticed that they are not responding at all, he ordered the soldiers and the executioner to begin punishing them; so they began to beat them’ (J1432, p. 169). D adds “Then the judge ordered to have them stripped and tortured with green reeds’ (‘Copy B’, p. 161).

365 B adds ‘And screaming they approached the judge and said: “Why are you condemning us in our innocence?” The judge said: “If you are innocent, point out the one who ought to die.” The boys said: “The child of a foreign old man took him along and we do not know what he did to him.” The judge said: “Why did you not report him earlier?” The boys said: “We considered it to be sin, since he is poor and beggarly”’ (J3164, p. 88%; cf. ‘Copy A, p. 80); so also C (J1432, p. 169) and D 
(‘Copy B} p. 162).

366 From B (J3164, p. 88%; cf. ‘Copy A, p. 80).

367 Echoing Luke 2: 44-5.

+

86 The Infancy of Our Lord Jesus Christ 
Joseph said: “What do you seek of him?’ The judge said: ‘Do you not know that your child took all the boys of the city to a far-off place, i ntending to annihilate them, and one of the boys did not return? 
Now, show us your child? Joseph said: “What would you command, s hould he come to me?’ The judge said: ‘Take your child and go about everywhere, perhaps you will find the missing (child).’368

11. And Joseph took Jesus in the morning and they went out and found him in the field, dead from hunger and heat. And they took him and brought him to the judge. When the parents saw their dead child they wept bitterly over him, and they put the blame on Jesus.369

12. The judge said to Jesus: “You child, why did you commit this injury?’ Jesus said: ‘O judge, do not go about your duty so unfairly’ 
The judge said: ‘How then will I do justice between you?’ Jesus said: 
‘If you act justly, your judgment (will be) just; otherwise, you will be committing a great sin’ The judge said: “Why do you rebuke us before everyone? I do not act unjustly but with fairness.’ Jesus said: 
‘Had you been seeking justice, you should have had the matter examined first, then you would have judged lawfully’ The judge said: ‘Why would I need to examine when the other children are testifying that you inflicted this injury?’ Jesus said: “You are accepting their false testimony against me and are not believing my true words;

368 ‘Copy A has ‘The judge said: “You cannot get away from my hands with such excuses, not until you bring the (missing) child alive to me.” Joseph said: “I am an old man, how could I go about all day long?” The judge said: “You might find him quickly, somewhere” ’(p. 80). C amplifies further (J1432, pp. 171-2), as also D (‘Copy B, pp. 162-3).

369 B has ‘And Joseph went forth, taking Jesus ahead of him, and was some twelve miles away from the city; and they found the boy dead in the field from the heat of the sun, like one burnt by fire. And his whole body was dark, and his clothes oily (D adds ‘[his body} swollen, full of worms and stench’ [ref. below]), his members disjointed. 
When they saw this, they returned to the city and reported to his parents. And they came and found the child. And letting out a scream, they began to beat themselves with stones. And wrapping his body in linen, they carried and brought him to the city; and seeing this, the multitude of the city mourned him’ (J3164, p. 88°; cf. ‘Copy A, p. 80). C adds further: ‘After three hours the parents of the child said: “We shall not place him in a tomb until we have killed the son of the old man ruthlessly, and murdered torturously and painfully both his father and mother.” The judge said: 
“You have spoken well”’ (J1432, p. 173); so also D (‘Copy B, p. 163: ‘After an hour...’).

The Translation 87

h owever, you shall henceforth be put to shame. The judge said: “How would you have it then?’37

13. Then Jesus came and stood by the dead and cried with a loud voice and said: ‘Sharouhi, son of Moab,371 come, stand up quickly and tell who caused your perdition? And rising up,372 <he sat>. As for the parents and acquaintances, they burst over the child with a scream and, taking him into their laps, kissed him, saying: “Son, who brought you to life? And he said: “The child Jesus, the son of the old man.’ Upon seeing this, the whole multitude began to worship Jesus and to ask the (raised) child, saying: ‘Son, who was the cause of your perdition?’373

14. The child said: ‘No one; they all are innocent. And do not condemn Jesus, for he is not a debtor to my blood; rather, when I s trayed my soul was consumed because of hunger and thirst, and I k now of nothing else that happened to me. Jesus said: ‘O unjust judge, y ou were intent on judging me falsely and on having me killed’ The judge was so embarrassed that he did not dare to speak. And the child stayed alive for three hours, till all saw him and were amazed. Once more Jesus said to the child: ‘Sleep henceforth’ And he slept at once.374 After saying this, Jesus disappeared from among them.375

370 C (J1432, pp. 173-5) and D (‘Copy B, pp. 164-5) amplify the interchange throughout this section. For the trial scene here and through the rest of the chapter, c f. 16: 11-15.

371 B has ‘Movni, son of Sharouh’ (J3164, p. 89°; cf. ‘Copy A, p. 81). C has ‘Amon’ 
(J1432, p. 176), D has “Sharouhé, son of Amon’ (‘Copy B; p. 165).

372 The main manuscript has a missing leaf at this juncture (M7574, between fos. 
91” and 92"); it resumes at 18: 3°. The translation of the missing sections is from B 
(J3164, pp. 89°~90°; alongside ‘Copy A, pp. 81-2).

373 After minor elaborations in this section, C concludes ‘And the judge and the rest of the people were struck with fear, and said: “He is righteous and truly the Son of God. He is God and sent by God.” Some began to worship him and to ask the child whom Jesus raised, saying: “Tell us who was the cause of your perdition?”’ (J1432, p . 177).

374 C adds “When all saw this, they were struck with fear and were terrified greatly. 
Jesus desired to step out, but they kept falling before him and crying aloud for him to raise again the dead whom he raised. Jesus said: “Had you believed my former words, 
I might have been able to do what you are asking. But because you all were condemning me to death and none testified for me, for this reason I raised the child to testify that I am innocent, and thus I was delivered from your hands”’ (J1432, p p. 178-9); so also D (‘Copy B; p. 166).

375 C adds ‘And they released Joseph from the prison. And many came to him, a sking: “Where is your child? Would that he will raise our child.” And Joseph said: “By the living God, I do not know where he is”’ (J1432, p. 179); so also D (‘Copy B; p. 166).

88 The Infancy of Our Lord Jesus Christ 
18. <JESUS AND THE BOYS IN A CANAANITE CITY>

1. In that very night, Joseph took the child and his mother37° and went to the land of Canaan, to a certain city called Midian. And Jesus was six years old.377 And as Jesus was going about in that region and in the city, he saw where the boys were gathered and went willingly in their direction. As they saw him coming, they said to one another: 
“Here comes a foreign boy, come let us kidnap him’ (Some) said: “But what harm has he done to us, or what could he do, for he is just a boy like us?’

2. Jesus came and sat among them and said to them: ‘Why are you quiet?’ “What do you intend to do? They said: ‘Nothing’ Jesus said: 
‘Does anyone know a game?’ The boys said: “We know nothing that we could do. Jesus said: ‘Look all of you and see? And Jesus took clay in his hands and made a sparrow, and blowing on it he let it fly and said: ‘Go, reach out and catch the sparrow. 378 And they all marveled at what they saw; they were amazed by what Jesus did.

3. Again, taking dust from the ground, he sprinkled it in the air, and it turned into flies and mosquitoes and filled the whole city, c ausing much trouble to people and animals.?79 <Yet again, > taking sand and sprinkling it on them, he turned it into bees and thus kept annoying them.38°

376 ‘Copy A has ‘At daybreak, Joseph took Mary and Jesus’ (p. 82).

377 C has ‘six years and three months old’ (J1432, p. 179); so also D (‘Copy B, p . 167). D then reverts to retelling the story of Jesus’ encounter with the demons, as in 16; 1—4, before resuming at this point (ibid. 167-8).

378 Cf. Infancy Thomas 2 Greek A; 3 Greek B; 4 Latin; Pseudo-Matt. 27, where Jesus makes twelve sparrows, which fly away when he claps his hands upon being alerted about violating the Sabbath. The latter story is found also in the Arabic Infancy Gospel (Peeters (ed.), 46; cf. 36, where Jesus makes a variety of clay animals that come to life), and is alluded to in the Qur'an: ‘I create for you from clay something resembling the form of birds and I blow into it and it becomes birds by God’s leave’ (3: 49; cf. 5: 110). 
See Neal Robinson, ‘Creating Birds from Clay: A Miracle in the Qur’an and in Classical Muslim Exegesis, Muslim World, 79 (1989), 1-13.

379 Cf, Exod. 7: 17.

380 C adds ‘and sprinkled them on the boys and into their laps, and the insects crawled under their clothes and stung them. And the boys fled from that place, s creaming. Yet Jesus would call them to him with calmness and pleading, and as necessary, would place his hand on the boys and would make them whole, saying: 
“Do not cry; see, there are no wounds on your body.’ And they will quiet down.

The Translation 89

4, When three days had passed, Jesus arose and went secretly through the city and listened attentively to what was being said: 
‘Has anyone seen in this city the son of an old man of whom all testify that he does mighty and wondrous things, such as our gods cannot do?’381 When Jesus heard this, he returned home to his mother and hid himself lest anyone should know about him and seize him.38?

5. One day Joseph and Mary were thinking about Jesus as to what to do with him. Joseph said to Mary: ‘What do you think of doing with him, what are you considering?’ Mary said: ‘You see that he is growing in stature and he goes about daily on his own and does not come home. If you agree, let us have him learn a skilled trade, be educated, for which he has to stay obediently with a teacher; and he will be trained in all there is to learn and to know about the divine Law.383 Thus we will have peace in our lives?

6. Joseph said: ‘You are speaking well, your will be done?384 Mary said: ‘What if he would not sit still anywhere to be taught, for he is a genius, knowledgeable of everything, and wise?85> He would 
Whereas the citizens and other residents of the place would ask one another and say: 
“Who is doing these new wonders and signs in the city?” They would answer: “A lad, t he son of an old foreigner, is the one who is doing these signs and wonders.” And they would ask: “Where is he?” And the boys would answer: “We do not know where he is.” 
For Jesus left that place and hid himself from them. Those who heard about the wonders and the signs wished to see him and said: “The one who did these things is righteous and Son of God, and he does these with the power of God and not man.” 
And they went about the city looking for Jesus, but did not find him. So they returned to their homes’ (J1432, pp. 180-1); so also D, with minor variations (‘Copy B; p. 169).

381 C adds ‘Half of them were saying: “Yes, that is well said; he could do anything he wants”’ (J1432, p. 182).

382 C has an additional, similar story with a trial scene at this juncture (J1432, p p. 182-96); so also D (‘Copy B’, pp. 170-5). For a comparable story in A and B, s ee below, 22: 4-13.

383 C has ‘Mary said to Joseph: “Listen to what I have to tell you now. I have been thinking about what to do with him, since he has grown in understanding and stature, and goes about daily on his own and reveals himself publicly to people. 
I fear much for him, lest someone should forcibly grab him in secret and kill him; and they will get rid of us with him.” Joseph said; “What do you think of doing with him?” Mary said: “Let us hand him over for a skilled trade, to learn the letters, for he will have to abide by the teacher’s rules. And he will be advanced in the Law of God”’ (p. 196); D elaborates further (‘Copy B, pp. 175-6).

384 Echoing Matt. 6: 10. C adds ‘We shall follow your order—whatever pleases yow (J1432, p. 197); D adds ‘It shall be done as you command and as it pleases you’ (‘Copy B’, p. 176).

385 Echoing John 2: 24-5.

90 The Infancy of Our Lord Jesus Christ  n ot obey the teacher’s orders! What shall we do then?’ Joseph said: ‘I a m fearful because of him, for he is a visionary and capable of doing many wonders,38° and for his sake we wander as aliens and sojourners all over the land—until the Lord God shall visit us to do (us) good?387 Mary said: ‘I am much concerned for him, for I do not know what will happen to us. 388 They were quiet after this conversation.

19, <JOSEPH MEETS WITH A PIOUS KING 
IN ISRAEL>

1. Joseph arose one day and took the child and his mother and came to the land of Israel,389 to a city called Bodoroson.3 And there was a pious king in the city, a Hebrew by origin, named Bar-Joshua; a good man, merciful and benevolent. When Joseph heard about him, he considered meeting him. He asked the citizens: ‘How well-natured is your king?’ They said: ‘Very well’? Thereupon Joseph went to the palace gate and said to the gatekeeper: ‘O honorable man, I wish to ask you something. The gatekeeper said: ‘Speak.’

2. Joseph said: ‘I have heard of your king that he is good and merciful, and I am from a foreign land. I beg you, allow me to meet him and to hear a word from his mouth. The gatekeeper said: “Wait a 
386 C has ‘Do not fear for him, for his vision is broad. His birth was revealed with many wonders and mighty acts, and his deeds are much to be admired and feared’ 
(J1432, p. 197), D has ‘Do not fear for him nor worry about him, for the vision regarding him was marvelous, his revelation was with great wonders, and his acts were marvelous and fearsome and admirable’ (‘Copy B’, p. 176).

387 Another allusion to Messianic expectations, echoing Zechariah’s ‘Benedictus (Luke 1: 68); c£ 14: 7; 15: 25; 20: 4; 25: 1; 26: 1.

388 C has ‘Mary said: “We are troubled on every side because of him, being tortured and chased by people, and we do not know what will happen to him’ 
(J1432, p. 197). B adds ‘Joseph said: “Then, with the trial, God will provide a way out. [cf. 1 Cor. 10: 13}. Do not be sad”’ (J3164, p. 91>: cf, ‘Copy A, p. 83); so also D 
(‘Copy B’, p. 176).

389 C has ‘to the land of Galilee’ (J1432, p. 197). Cf. Matt. 2: 21.

390 B has ‘Bodosoron’ (J3164, p. 915; cf. ‘Copy A, which has ‘Bothosoron’, p. 84), so also D (M5599, p. 158; cf. ‘Copy B, which maintains ‘Bodoroson, p. 177); C has ‘Bodos’ (J1432, p. 198). Cf. the village name ‘Pésporon’ in 26: 1 and its variants.

The Translation 91

l ittle; let me notify the king’ And Joseph was allowed to go in. And he arose and stood before the king, and falling prostrate, bowed down to him.

3. The king said to him: “Welcome, honorable elder, be obliged and sit. When Joseph sat down, he became silent. The king received him with much love and set a table before him; and he ate and drank. 
The king said: “Tell me, honorable elder, from which country are you and where are you going?’ Joseph said: ‘I have come from a distant land? The king said: “You are welcome, elder. I shall do for you whatever you ask of me, Joseph said: ‘I am a white-haired man and I have come to your city. I am a master carpenter, and whatever (work) is needed at the palace or at your home, I can do. And decree that none should discriminate against me as a foreigner. The king said: “Let it be as you wish/39!

4, Joseph bowed down to the king and said: ‘O king, if it be your will, grant also that my child be educated? And the king commanded that they call the teacher, whose name was Gamaliel.392 And when he arrived, (the king) said: “Take this child to be your pupil? Gamaliel 
391 For the second half of this section C has a more elaborate reading: ‘Joseph said: 
“I have come to this land from a distant country and wish to dwell somewhere.” The king said: “You are welcome, elder, together with your household and family. I shall do for you whatever you ask of me.” He said to the king: “May you live forever. If you so wish, allow me to speak in your presence.” The king said: “Speak, elder.” Joseph said: “I am an old man, a foreigner. I have come from a distant country and would like to dwell somewhere. I heard of the fame of your benevolent name and wished to see your graceful face. Now I have dared to come to you, and if your lordship wills, a llow me to dwell in this city with your permission. Moreover, I have a very clever boy with his mother. I am a knowledgeable master in all works of carpentry, and whatever is needed at the palace, order me and I will do it. Now, decree that none will accuse us unjustly because we are foreigners.” The king said: “I shall tell everyone what you hear: “Thus says the king of Israel: A certain man by this name, an old foreigner, has come to our city from a far country. I have received him and have come to know and recognize that he is a master in the whole trade and works of carpentry, and I need him for the city. Let no one consider him an alien and stranger, but much beloved and everyone's friend. Let no one dare to do him any evil, nor make false accusation against him, or his child or the mother. And whatever of their lack you fill, the royal palace will compensate you.” When the multitudes of the city heard all this, they rejoiced greatly. And they came before the king and bowed down to him and said: “O k ing, your will be done—whatever you wish”’ (J1432, pp. 199-201).

392 The name of Paul’s Pharisee teacher, Acts 22: 3; cf. 5: 34, where his wisdom is acknowledged during a trial of the Apostles.

92 The Infancy of Our Lord Jesus Christ  s aid: ‘Whose is this handsome lad?’393 The king said: ‘He is the son of a wealthy man, from a royal dynasty, and this old man is his guardian. Gamaliel said: ‘Your will be done? Then Joseph bowed down to the king and, taking his child, went to his home.3% And he told Mary everything.395

20. <JESUS STUDIES WITH GAMALIEL AND 
WORKS WITH JOSEPH>

1. On the next day Joseph took a (writing) board,39° and with the child Jesus came to Gamaliel.39” And when Jesus met his teacher, he bowed down humbly to him. Gamaliel said: ‘Welcome, O newly 
393 A further remark on the handsome appearance of Jesus is made below, 37: 7 (cf. 
9: 3; 20: 14). See Arundel manuscript 404 (73) excerpted by Elliott in The Apocryphal Jesus, 17. Two Armenian manuscripts at the Matenadaran in Yerevan contain traditions on the physical beauty of Jesus: M6373 and M6573 (indexed by Eganyan, et al., 
Ts‘uts‘ak Dzeragrats’, ii. 1477).

394 C has a substantial and somewhat redundant addition (J1432, pp. 202-4); so also D (‘Copy B, pp. 178-80).

395 B adds ‘and she rejoiced and gave thanks to God’ (J3164, p: 93% cf. ‘Copy A, p . 85); so also C (J1432, p. 204) and D (‘Copy B; p. 180).

396 ‘Copy A’ has tatrak (‘turtledove’, p. 86), a corruption of the word takhtak (‘board’) attested in the other witnesses.

397 The Armenian recensions share the obscurities found in the other versions of related stories about the schooling of Jesus: Infancy Thomas (6-7, 14-15 Greek A; 6-7 
Greek B; 6, 12-13 Latin; cf. the Slavonic and Syriac variants given by Oscar Cullman, 
‘Infancy Gospels, in Wilhelm Schneemelcher (ed.), New Testament Apocrypha, tr. 
R. McL. Wilson, 2 vols. (Cambridge and Louisville, KY: James Clarke & Co. and Westminster/John Knox Press, 1991), i. 449-50 and n. 9; 452); and Pseudo-Matt. (31, 38-9). An early citation by Irenaeus (d. 202) helps clarify some of these obscurities: 
‘They [the Marcosians] adduce, too, this false invention, that when the Lord as a child was learning the alphabet, and his teacher said, as the custom is, “Say Alpha”, he answered, “Alpha.” But when the teacher bade him to say Beta, the Lord answered, 
“First tell me what Alpha is, and then will I tell you what Beta is.” And this they interpret as meaning that he alone knew the unknown mystery, which he manifested in the form of Alpha’ (Adversus Haereses 1. 13. 1; cf. the Arabic Infancy Gospel, which maintains the clarity found in Irenaeus (Peeters (ed.), 48-9)). In the above-mentioned gospels Jesus is taken to school three times (two times in the Arabic version) to study with different teachers, but ends up teaching them the allegorical meaning of the first letters. Throughout these versions, the first teacher is named Zacchaeus, the others are anonymous (cf, the Syriac History of Mary (Budge (ed.), 67~8)). The stories about Jesus teaching the would-be-teachers are inspired by the episode recorded in Luke 2: 41-52, where Jesus, at the age of twelve, confounded the teachers of the Jewish Law.

The Translation 93

p lanted root, delicious <fruit and budding cluster>.’398 Once more Gamaliel said to Joseph: ‘Honorable elder, is this your child?’ Joseph said: ‘By the living Lord, he is a God-given son to me, not according to the flesh but according to the Spirit’39° Gamaliel said: ‘How old is this child?’ Joseph said: ‘Six years old?4°°

2. Thereupon the teacher took the board from the child’s hand and said: ‘Listen to me, son: you must read whatever I assign? And holding it he began to write twelve letters.4°! And Jesus, rising up, s tood in front of the teacher and began to observe first the meaning of the (written) word and then the letters themselves. And when (Gamaliel) was through writing, he gave (the board) to the child, and the child bowed down humbly to him and took the board from him.

3. Gamaliel said: ‘Name the first letter’ Jesus said: ‘O teacher, what you are saying sounds pointless to me? Gamaliel said: ‘The name of the letter is alaph’4°2 Jesus said: ‘I recognize the letter, but tell me the significance of the letter? Gamaliel said: ‘The letter itself has no significance.’ Jesus said: “Why is it then that the first letter has a certain form and the next another shape or semblance when you look at them?’ Gamaliel said: “Tell me the significance of the letters. 
Jesus said: “You are Israel’s teacher and you do not know these things?’4°3 Gamaliel said: ‘I know the things I have learned from 
398 From B (J3164, p. 93>; cf. ‘Copy A, p. 86). C has ‘Welcome, O newly planted root of the fruitful vine, delicious cluster descended from its special kind’ (J1432, p. 
205), to which D adds ‘Gamaliel said this upon seeing Jesus, having come to know through the Spirit who he was’ (‘Copy B; p. 180). Cf. John 15: 1-2.

399 Cf. John 1: 13; 3: 5-6.

400 B has ‘Seven years old’ (J3164, p. 93°; cf. ‘Copy A, p. 86); so also D, which amplifies substantially the dialogue between Joseph and Gamaliel (‘Copy B’, pp. 180- 
1). C omits the age reference (J1432, p. 206).

401 Twelve letters represent not only a full number with symbolic connotations (e.g. twelve tribes and twelve apostles) but also about half the Hebrew alphabet. C a dds ‘And he said to Jesus: “Come, stand here and take a look at them and see the written letters” (J1432, p. 207); so also D (‘Copy B; p. 181).

402 B has ‘Gamaliel then began to recite the letters, beginning with the first. Jesus said: “O teacher, why should you go on reciting like that? Not that I do not know what you are saying; nothing seems strange to me that I am unable to fathom.” Gamaliel said: “These are the names of the letters”’ (J3164, p. 94°; cf. ‘Copy A, pp. 86-7).

403 John 3: 10. Omitting this Johannine saying, C has a more elaborate dialogue corresponding to the middle part of this section: “Gamaliel said: “These are the names of the letters, from the beginning, as I am pronouncing them.” Jesus said: “You are speaking well. The letter I recognize, but tell me the meaning of its name.” Gamaliel 
94 The Infancy of Our Lord Jesus Christ  t he forefathers. 4° Jesus said: ‘The alaph signifies the Name, God;* and the beth, the Word to be born, the Word of God becoming embodied. 406

s aid: “The letter has no inherent meaning; it is a sound when saying something or talking.” Jesus said: “Why is it that letters are distinct from one another in shape, and each differs from the one next to it and has a different name—without confusion between one and the other, whether in form or appearance?” Gamaliel said: “So as to perceive the difference first visually, and to grasp it mentally.” Jesus said: “You have spoken well. But answer my question properly, for I know that the mystery of the meaning unfolds as one moves from one letter to the other.” Gamaliel said: “None of the ancient teachers, the wise, or the scribes were able to say one more word on the letters.” Jesus said: “I know what you are saying, but I am asking about the meaning of the letters, so as to learn from you.” Gamaliel said: “Tell me son, what is it?” Jesus said: “What constitutes a letter, a word, or an articulation?” Gamaliel said: “Son, I do not know”’ (J1432, pp. 208-9; cf. D (‘Copy B’, pp. 181-2)).

404 C elaborates: “When Joseph heard this, he became angry in his heart and said to Jesus: “Son, do not talk to your teacher like this. First learn and then discern what you say.” Having said this, Joseph went quietly to his house. Holding the board, Jesus began to pronounce first (the sound of) the letter, then the word for it, and third its spelling. 
He then laid it down before Gamaliel and said: “O teacher, I know the letters you wrote down. Take, write down all of the other letters for me to read.” And Gamaliel was amazed at the power of his mind. He took the board and wrote down the remaining letters. Jesus bowed down to the teacher and took the writing and read for the second time, like before: first the letter, then the word for it, and third its spelling, and laid the board down before him. The teacher said: “You covered the letters as you did at first!” 
Jesus said: “Surely.” Gamaliel said: “Son, here are the numeric equivalents of the letters, in sequence.” Jesus said: “Teacher, I have learned all the letters you wrote, and I know them all, thoroughly. Now, I beg you, write something from wisdom and of the wise, that I may learn from you.” Gamaliel said: “Yes, I shall do as you wish; but dictate to me the meaning of each letter by name, that I may know.” Jesus said: “If you wish to hear and to know my sayings, I shall make some known to you.” Gamaliel said: 
“Tell me, son, that I may know.” Jesus said: “You are Israel’s teacher and you do not know these things?” Gamaliel said: “I have learned and have come to know everything I have heard and seen”’ (J1432, pp. 209-11).

405 That there are sacred names in the alphabet, all permutations of the name YHWH, is stated in 3 Enoch (39: 1) and its ‘Appendix’ (48B: 11; 48D: 7). Cf. the pairing of the letters ‘Alpha and Omega’ (Rev. 1: 8; 21: 6). The formula has its origin in Isa. 41: 4; 44: 6; 48: 12: ‘I, the Lord, am the first and the last?

406 Alluding to John 1; 14. There is some confusion in the manuscripts at this juncture, resulting from the loss of the nuances of the Syriac original, for the Armenian text has a twist based on the intricacies of the native letters: the first letter (Arm, ayb; Syr. alaph) is the letter with which the word ‘God’ begins in both Armenian (Astuats) and Syriac (aloho); in Syriac, the letter could also stand for the word ‘Father’ (abo). The second letter (Arm. ben; Syr. beth), is the letter with which begins the word ‘Logos’ or ‘Word’ in Armenian (Ban), and ‘Son’ in Syriac (bro). B has ‘The letter signifies the Name, God; and God the Word is born and God the Word is embodied, and from the letter and the word is the Holy Spirit. Hence the Trinity’

The Translation 95

4, When Gamaliel heard this, he marveled at the grace of his teaching: “Where could he have learned all that knowledge?407 I t hink that the grace of the Holy Spirit dwells in this child’ Jesus said: “Teacher, teach me something else, that which you at first promised to teach (me)? Gamaliel said: ‘Son, I should be learning from you, for you appear to be a wonder among us. 48 Gamaliel added: ‘Now, I beg you, tell me about the meaning of the letters. 
Jesus said: ‘I said it but you were unable to comprehend*? the mystery which is concealed from human beings until the Lord visits 
(J3164, p. 94°; cf. ‘Copy A, p. 87). While D omits ‘Gamaliel said: “I have learned ...”’ t hrough the rest of the section (“Copy B’, p. 182), C continues its cogent elaboration: 
‘Jesus said: “You dictate to me to write and to read and to learn, whereas you yourself do not comprehend the meaning of the word and the wisdom of the mind.” Gamaliel said: “What does a letter signify by itsel{—when not in conjunction with other letters in a word?” Jesus said: “Each letter has a mystical meaning inherent to it and it always, s ystematically, conveys it.” Gamaliel said: “Interpret, that I may know: first the letter, t hen the word for it, then its spelling.” Jesus said: “You have spoken well. The letter itself signifies the Name: God; and the word that is born from the letter is the Word of God; and the spelling that derives from the letter and the word, is the Holy Spirit. 
Hence the Trinity! For one letter in conjunction with another generates a word, which being conceived in the mind, is expressed and streams forth and manifests itself as a spoken word”? (J1432, pp. 211-12). The elaboration in C recalls the filioque (‘and from the Son’) doctrine, that the Holy Spirit proceeds equally from both the Father and the Son. The doctrine, primarily held in the West, was not controversial in the East until the ninth century (see Hardy, Christology of the Later Fathers, 372 n. 3), and. i n the Armenian Church not until her encounter with the Latin-speaking Church in the twelfth century. Early Armenian sources, beginning with the catechism known as The Teaching of St Gregory, maintain both views about the procession of the Holy ‘Spirit: from the Father alone as well as from both the Father and the Son (443, 665, 705, 707). As for the latter part of the elaboration, it is based on the Classical Greek (Stoic) notion of logos endiathetos (reason or thought formulated in the mind) and logos prophorikos (articulated or spoken word), commonplace terms and concepts in the Greek Fathers of the Church. For other Trinitarian statements in this gospel, see 26: 3; 27: 8; 29: 3 and 33: 6.

407 Cf. Mark 1: 22; John 7: 15.

408 C has ‘Gamaliel said: “From now on I should be learning from you, for you appeared as a new wonder to me and among us today, for I had neither heard nor seen any such human being.”’ Then it adds ‘When the children who were gathered there at the school heard this, they said: “O teacher, we beg you, dismiss the child Jesus, that he may depart in peace to his house, for he made us all weary by his verbosity.” Gamaliel said: “My children, had you been able to hear the word spoken by Jesus [you would have realized that] he does not speak in vain but by the power of the grace of the Holy Spirit, that he is the recipient of the wisdom granted to him. Blessed are those who are able to comprehend his glory and greatness”’ (J1432, p. 213).

409 C adds ‘both their formation and kind and their symbolism and semblance’ 
(J1432, p, 213).

96 The Infancy of Our Lord Jesus Christ  a ll, and then shall the grace of the Holy Spirit be distributed throughout the world.’4!° Gamaliel said in his mind: ‘“Truly he is the Son of God.”4!1 Surely he is the Christ of whom the prophets spoke.’412

5. Right then <Gamaliel> called Joseph and said to him: “You have told the truth, that “He is not my son <according to the flesh>4!3 but according to the Spirit.” <Did not I tell you beforehand, when I saw him, that your child has no inclination to study? 
For the grace of the Holy Spirit abides in him always, eternally. >41 
Joseph said to the child Jesus: “Tell me, son, what have I done to you that you are not obeying the teacher?’#!5 Jesus said: “Why are you so angry?4!6 What he told (me), I knew already, and whatever I said, he did not know’ Joseph said: ‘I handed you over to learn counsel and wisdom,*!” and you are counseling the teacher?’ Jesus said: ‘I do not need to learn what I know. Gamaliel said:*!8 ‘Go in peace, and may the Lord lead you in every good deed.

6. And Jesus took the board, bowed down to Bini and said: 
“Teacher, may the Lord God recompense your good labor?4!9 And Jesus came to his mother.42° And Mary said: ‘Son, did you learn?’ 
Jesus said: ‘I learned that the teacher could not answer me?4?!

410 There are repeated allusions to this Messianic line from Zechariah’s ‘Benedictus (Luke 1: 68); see 14: 7; 15: 25; 18: 6; 25: 1; and 26: 1. C adds ‘“that which you now see and hear (happening) among us”. When Gamaliel heard this, he feared him’ (J1432, p . 214).

411 Matt. 27: 54; cf. Mark 15: 39.

412 Echoing Luke 24: 25-7, 44; John 1: 45.

415 From B (J3164, p. 95% cf. “Copy A, p. 87). Either the exemplar or the hyparchetype of the main manuscript seems to have suffered corruption at this juncture.

414 From C (J1432, p. 214); textually required by what follows.

415 Ç adds ‘How much more trouble and grief will you keep bringing upon us, e verywhere! Where shall we go? To whom shall we go? Tell me to whom would you like to resort?’ (J1432, p. 215).

416 C adds ‘and blame me in vain for the things I have done in my innocence?’ 
(J1432, p. 215).

417 Cf. Prov. 1: 2.

418 B adds ‘Stop talking like this, you are reviling us’ (J3164, p. 95%; cf. ‘Copy Ay p. 88).

419 C adds ‘for the grace I received from yow (J1432, p. 216).

420 C adds ‘and showed the letters which the teacher had written and recounted the things he learned from him’ and omits the rest of this section (J1432, p. 216).

421 D has ‘ “Yes, I learned; but I knew many things from before, about which my teacher could not give me an answer.” Mary said: “Son, I knew that you would not obey any teacher.” And Mary kept quiet after she said this’ (‘Copy B; p. 186).

The Translation 97

7. And Joseph asked Gamaliel: ‘What shall I do with this child?’ 
Gamaliel said:*22 “Teach him your trade of carpentry.423 And Joseph returned to his home; and Jesus was sitting with the board in his hand. And Joseph said to him: “Did you learn the letters?’424 Jesus said: ‘I learned,425 and I wish to teach the boys. Joseph said: ‘I know well that you are not inclined to study; come learn the trade of carpentry. 426 Jesus said: “That I shall do?427

8. And Joseph had just begun making a beautiful, engraved bed for the king; but one of the boards was short by a measure and did not match (the other). And Joseph was thinking what to do. Jesus said: “What do you think you will do?’ Joseph said: “You take the saw, c ut a measure, and line up the four ends, Jesus grabbed the axe and with the blade split (the board) down the middle into two (pieces). 
He then laid the blade on the wood and sat down. Mary said to Jesus: ‘Son, have you finished the work you began?’ Jesus said: “Yes, 
I finished it?428 Jesus added: “But why do you compel me to learn the trade of every industry?’

9. Joseph returned and saw the board split in two and he said (to Jesus): ‘Son, what is this damage that you have done?’ Jesus said: 
“What damage have I done?’ Joseph said: ‘One of the two (boards) w as short and the other long; why did you not cut it <to make the 
422 C adds ‘“You know; do as you please.” Joseph said: “I am sad, unto death, b ecause of him.” Gamaliel said: “Did I not tell you earlier, when I met you, that you should give him over to some other kind of learning of wisdom? But you did not listen to me.” Joseph said: “What kind of learning shall I give him to?” Gamaliel said:...’ (J1432, pp. 216-17).

423 C adds ‘Joseph said: “You have spoken well.” And Joseph arose and bowed to him and departed to his home joyfully’ (J1432, p. 217).

424 C has ‘Son, did you acquire the whole discipline of learning from your teacher and did you complete it?’ (J1432, p. 217).

425 C adds ‘everything, and that perfectly’ (J1432, p. 217).

426 C adds ‘carving, filing, shaping, and modeling, as I shall show you; to do everything in an orderly fashion’ (J1432, p. 217).

427 C has ‘I shall do everything you tell me to do, but first command me and let me know’ (J1432, p. 217). D has ‘Yes, I shall do, but first command me and let me know so that I will learn’ (‘Copy B’, p. 187). Here ends the story about Jesus’ learning from Gamaliel. As for the remaining sections (8-15), they pertain to Jesus’ learning Joseph’s trade of carpentry. C has further expansions in these sections, including episodes with children and the healing of a blind youth (J1432, pp. 217-27); so also D 
(‘Copy B; pp. 187~93). These expansions are set aside.

428 Echoing John 17: 4; 19: 30. A possible allusion to the planks of the cross is detectable here.

98 The Infancy of Our Lord Jesus Christ  t wo pieces equal>?’429 Jesus said: ‘I cut it to make the two pieces equal. Joseph, said: “How could it be?’ And he was very upset. Jesus said: ‘Do not be upset over that. Take the two boards, measure them and you will find out? And he took and measured twelve palms’ l ength. And Joseph was surprised and feared him. Jesus did this miracle in the presence of Joseph and Mary his mother.

10. And after some days had passed, Joseph brought the bed which he had made and presented it to the king and bowed down (to him). When the king saw it, he was pleased and happy, and gave him many things. Receiving them, he returned joyfully to his house.

11, One day the king ordered to invite Joseph to have dinner with the princes and the wealthy. After they ate and drank and rejoiced, the king said to Joseph: ‘Elder, I have a request to make of you, which you should do? Joseph said: ‘Command. The king said: ‘I want you to build me a beautiful palace with a lofty upper room. You shall make it of equal dimensions, with armchairs around the room, and you shall decorate it with pictures. And I shall pay you for all your physical needs and labor? Joseph said: ‘I shall do as you order, everything that is necessary; but command that they bring non-decayed wood for me to inspect’ The king said: ‘I shall do what you said?

12. The king then arose and took the great princes with him, and Joseph with them, and they went to a pleasant place, with many fountains and a high hill by the edge of the water. And the king ordered to have the width and the length of that site measured, and the wood was measured also. And construction was under way.

13. As Joseph was using his measuring stick, a plank was found to be short and did not quite reach. And Joseph was upset. The king noticed that Joseph was upset, and he said: “Why are you sitting idle?’ 
Joseph said: ‘See how bad it turned out. I worked hard on this plank and it came out short’ The king said: ‘I shall have another plank brought, better than this one?

14. Then Jesus showed up among them and bowed down to the king. The king said: “Welcome, pretty child’43° Jesus said: “Why are you upset and sitting idle?’ The king said: ‘O child, look and see this engraved plank, it came out short. Jesus said to Joseph: “Take a firm 
429 From B (J3164, p. 96% cf. “Copy A, p. 89). 
430 On the handsome appearance of Jesus, see below, 37: 7 (cf. 9: 3; 19: 4).

The Translation 99

h old of the plank by the end and hold tight’ And the king, looking at Jesus, said: ‘What is he trying to do?’ And Jesus took a firm hold of the (other) end of the plank and said to Joseph: ‘Pull, to make up for the shortness of this plank’ And they ali thought that he was making fun (of them). And Jesus lengthened it by three palms’ length.43!

15, And when the king saw what Jesus did, he was much amazed. 
He took him into his lap and kissed him and clothed him in purple royal garments, and tied a crown on his head and sent him to his mother.*32 And Joseph completed the whole work for the king, and the king was happy when he saw it and granted him many things in gold and silver.433

21. <JESUS WORKS AS A DYER WITH ISRAEL 
IN TIBERIAS>

1, Joseph arose and took the child and his mother and came to the city of Tiberias, and there they lodged at a house that belonged to a certain Israel, a dyer who did all the dyeing for the city. When Israel saw Joseph and the child and Mary, he said to them:434 “From where are you coming and where are you going?’ They said: “We have come from a distant land?435

431 Both stories of Jesus stretching wood to the right length have parallels in Infancy Thomas (13 Greek A; 11 Greek B; 11 Latin) and in Pseudo-Matt. (37), as also in the Arabic Infancy Gospel (Peeters (ed.), 38—9); cf. the Syriac History of Mary, where the first story appears but briefly (Budge (ed.), 69).

432 Cf, 37: 7, below. The Arabic Infancy Gospel has a comparable story on Jesus being dressed and honored as a king by the children, and passers-by have to stop and salute him (Peeters (ed.), 41; cf. MS Laurenziano Orientale no. 387, ed. Provera, 40).

433 Between this chapter and the next, C adds episodes of Jesus with children and another trial scene (J1432, pp. 227-49); so also D (‘Copy B’, pp. 193-205).

434 B has Israel’s initial conversation with Joseph: ‘He said to Joseph: “Elder, tell me, from where are you coming and where are you going?” Joseph replied: “I am from a distant land and I wander as a sojourner and a stranger everywhere” ’ (J3164, p . 98°; cf. ‘Copy A; p. 91); so also C, ‘He said to Joseph: “You are welcome, elderly and honorable man, together with your household and children...”’ (J1432, p. 250) and D (‘Copy B; p. 206: ‘household and family’).

435 The ensuing story, in which the dyer Israel plays some role of Israel personified (cf. 28: 11), has few parallels and with very different details. In Greek, there is but a fragment of the story in the Gospel of Thomas, Paris manuscript gr. 239, cited by 
- 100 The Infancy of Our Lord Jesus Christ 
2. Israel said to Joseph: ‘What trades do you know?’ Joseph said: ‘I a m a master builder, I can build anything. 436 Israel said: ‘Stay in this house I own and no one shall give you trouble. I respect you as a father. And if you give your child to learn my trade, I shall accept him with due respect, as if he were my own son. Joseph said: “Well said. 
Take the child as you please. Have him obey you, for I am tired of him,

3. Israel said: “Does he not listen to (you) and obey you?’ Joseph said: ‘Not quite like that; however, he has tried many trades but has not accomplished (any). Israel said: “How old is your child?’ Joseph said: “Nine years and two months. Israel said to the child: ‘Come with me? And he brought him to his house and showed him all the works pertaining to his trade and said to him: ‘Look, son, and observe with all your sight and understand, and bear in mind everything I show you. And Jesus consented to his wishes.

4, Israel arose one day and went about the whole city and collected many fabrics and brought them, all marked, and placed them in his house. And he called Jesus to come to him and said: ‘Behold, s on, you are accountable for everything you see. From now on be watchful over everything in this house <lest I should suddenly suffer a loss and be obliged to pay indemnities for things>;*3” for already I o we the royal court a debt of five hundred drachmas? Jesus said: 
‘Where are you going?’ Israel said: ‘I have collected from the city everything to be dyed. I shall leave them with you, for I will go about the countryside, around these villages, until I have covered them all’ 
Jesus said: ‘For what (kind of) work?’ Israel said: ‘(To dye) in various colors, in various floral designs, red, scarlet, green, blue, purple, g inger, gray, yellow, light, dark, and in a variety of delightful patterns.

5. Jesus said: “Do you know each person’s name?’ Israel replied: 
‘I do recognize them in writing.’ Jesus said: ‘I beg you, master, teach me to do everything, Israel said: ‘Indeed, if you obey my orders.

Constantin Tischendorf, Evangelia Apocrypha, 2nd edn. (Leipzig: H. Mendelssohn, 
1876), 148; so also in Latin, in the Ambrosian manuscript L. 58 sup, tr. James, The Apocryphal New Testament, 67; and in the Arabic Infancy Gospel (Peeters (ed.), 37), where the dyer’s name is Salem. Outside the ‘Infancy’ cycle, see the Gospel of Philip, 
63. Islamic sources also account for this story; see below, on section 15.

436 Cf. Infancy Thomas 13 Greek A; Pseudo-Matt. 37. 
437 From B (J3164, p. 99%) and C (J1432, p. 253).

The Translation 101

Jesus said: ‘I shall do as you wish, but first acquaint me with the work, t hat I may watch (you), Israel said: ‘“<You are still a lad;>438 do not do anything on your own that you do not know, and do not open the door which I am shutting and sealing with my ring. Stay alert? Jesus said: ‘On which day shall I expect your return?’ Israel said: ‘On the day when my work is over successfully, God willing’ Jesus said: ‘Go in peace and may the Lord guide you. 439 Thereupon Israel arose and left the city.

6. And Jesus arose, opened the door of the house, and taking all the dyes and the fabrics of the city he dumped them in the jar with the blue dye. He covered the jar, then shut the door, and left for the playground where the children were gathered.

7. And when wrestling with them, he would wrench their hamstring.440 The boys would fall crying, unable to stand on their feet. He then would give them a hand and restore them. Or else, he would blow in the boys’ faces and make their eyes blind. He then would restore their sight. And he would take a stick in his hand and throw it among the boys, and the stick would turn into a snake and cause all to run away.44! And he would stick his finger in the boys’ ears and make them deaf, and again he would blow <into their ears>*#2 and restore their hearing. He would take a rock in his hand and it would turn into a burning coal;#43 and then he would turn the rock to its former nature.

8. He would take the boys to the seashore and, carrying the playing ball and the club, he would go over the waves of the sea,*44

438 From C (J1432, p. 254) and D (‘Copy B’, p. 208). The answer is in keeping with ancient practice: an apprentice was not taught the tricks of the trade until after some period of loyal service.

439 Cf, section 19, below.

440 Allusion to Jacob’s encounter with the divine Giese at the brook Jabbok, at which time his name was changed to Israel (Gen, 32: 24-32).

441 B adds ‘And those who might be bitten, he would touch and heal them’ (J3164, p . 100%; cf, ‘Copy A, p. 93); so also C (J1432, p. 155). Cf. the story about Jesus healing his brother James who had been bitten by a viper: Infancy Thomas 16 Greek A; Pseudo-Matt. 41; the Arabic Infancy Gospel (Peeters (ed.), 43); and the Syriac History of Mary (Budge (ed.), 68).

442 From C (J1432, p. 256).

443 B adds ‘and he would throw it in front of the boys, and the ground would burn like dry brushwood’ (J3164, p. 100°; cf. ‘Copy Ay p. 93).

444 Allusion to Jesus’ walking on the Sea of Galilee (Matt. 14: 22-7; Mark 6: 45-51; 
John 6: 16-21). Cf. below, section 16.

102 The Infancy of Our Lord Jesus Christ  a s though he was playing on a frozen surface.*45 And watching him, t he boys would scream and say: ‘Watch the child Jesus, what he does over the waves of the sea!’ Many would gather there and would be amazed by watching.

9. When Joseph heard this, he rushed there and said: ‘Son, what work are you doing? Everything your master has gathered in his house he has entrusted to you. Jesus said: ‘I have done all that my master instructed me. I shall wait for his return. Joseph did not hear what Jesus told him.

10. When Jesus came to his mother, Mary said to Jesus: ‘Son, have you done all that your master instructed?’ Jesus said: ‘I have done everything and nothing is missing’ Mary said: ‘I have noticed that this is the third day you have not entered that house. Why? Do you wish to have us vanquished?’44° Jesus said: ‘I know every instruction Israel gave.

11. Just then Israel arrived.*4” Jesus went to meet him joyfully and bowed down to him and kissed him. Israel said: ‘Son, are you happy?’ 
Jesus said: ‘I am well? Then Jesus asked: ‘How was your trip? Israel said: ‘It went well. Jesus said: ‘Good master,4#8 may God reward you according to your deeds, for I did learn all the works of your trade. 
Israel said: ‘What works?’ Jesus said: “Those which you instructed me’.

12. When he heard what Jesus said, he rushed to the door and saw that it was unlocked and his heart sank. He looked in the corner of the house and did not see anything. He screamed and said: “Where are the (fabrics) to be dyed, which I gathered from the city? Jesus said: ‘Did I not just tell you that I did the work?’ Israel said: ‘Is this the work you did, dumping into a single blue jar all the city’s (fabrics) t o be dyed?’ Jesus said: “Why are you angry? I relieved you from much 
445 C adds ‘hitting the playing ball’ (J1432, p. 256); so also D (‘Copy B; p. 209). An early attestation to a cricket-like game. Ancient bats were clubs and sticks, and balls were almost anything of that shape that roll or could be thrown or batted,

446 C has ‘“See that nothing is lost in that house.” Jesus said: “Nothing. But you do not know what I have done”’ (p. 257). Cf. John 13: 12.

447 B has ‘And as Jesus was talking, he looked and saw his master coming’ (J3164, p . 101%; cf. ‘Copy A, p. 94); so also C, ‘And as they were talking, Jesus looked and saw the master coming’ (J1432, p. 257).

448 Lit., ‘instructor’. This is the only instance where Israel is referred to as usuts‘ich‘ 
Throughout he is vardapet, lit., ‘teacher’.

The Translation 103

worry and labor. Israel said: “You have piled up many liabilities for me. Woe is me! How has this harm befallen me?’

13. Israel said to Jesus: ‘Why would you bring such ruin and destruction upon my house?’ Jesus said: ‘What destruction did I b ring upon your house? Everything I heard from you, that I learned and grasped well. Whenever I considered your wish, I acted accordingly. Israel said: ‘I told you repeatedly not to do anything till I come. 
Jesus said: ‘I am telling the truth, I was able to do it? Israel said: ‘I told you not to do what you do not know’ Jesus said: ‘Look and see, What harm have I done?’ Israel said: ‘How would I be able to account for (all) these which will be demanded of me? What shall I do?’ Jesus said: “Bring the owners of the articles and have them stand in front of me, and out of the same jar I will give them the color they wished to have. <Israel said: “How will you be able to recognize each person’s item?’ Jesus said: ‘O master, what color would you like me to show you from the same jar?>’449 
_ 14, Israel thought that he was making fun of him. Jesus said:

‘Look and see.” And he began to pull out of the same jar bright and beautiful (fabrics), with the (owners’) names. Though Israel saw what Jesus was doing,*° he called Joseph and Mary and said to them: ‘What work is this, which your child did in my house?4>! 
Already I owe five hundred drachmas? Israel wept bitterly as he spoke, Mary said to Jesus: ‘Son, why did you do this?’45? Jesus said: 
“What have I done? You are blaming me needlessly? Come and see 
449 From B (J3164, p. 102°; cf. ‘Copy A, p. 95) and C (J1432, pp. 260-1); omission resulting from identical ending (homoioteleuton). C has several expansions in the dialogue of this section (ibid. 259-61).

450 ‘Copy A’ adds ‘he did not grasp the miracle’ (p. 96); but see the beginning of the next section. B omits ‘Jesus said... what Jesus was doing’ (J3164, p. 1025),

451 Ç has a brief lament by Israel addressed to Joseph, who was summoned alone (J1432, pp. 261-2); D has a repetitious lament by Israel addressed to Joseph and Mary (‘Copy B, p. 212). ‘Copy A’ adds ‘A big loss! Now, what shall I do to you, having received you as a respectable and much loved father?’ (p. 96); to which D adds ‘and you brought such loss and demise upon me and upon-my house and family. What answer would you give regarding such deeds?’ (‘Copy By p. 212)

452 B adds “What work was it that you were doing in the city that resulted in such a loss? Behold, you will be given over to servitude and we shall be given to death because of you’ (J3164, p. 1033; cf. “Copy A, p. 96); to which D adds ‘From where shall we get five-hundred drachmas for payment to the royal court? Tell us’ (“Copy B; p. 212).

104 The Infancy of Our Lord Jesus Christ  t hat work.” And Joseph and Mary went and saw what Jesus had dyed, and they were amazed in their minds.*53

15. Israel was then filled with frenzy and refused to let the work (of Jesus) be seen, lest anyone should know (about the miracle).454 Grumbling, Israel kept gnashing his teeth at Jesus.455 Jesus said: “Master, what have you seen in me that you are filled with so much anger?’ When Israel heard this he grabbed the hammer to strike him; but Jesus fled through the door of the house. And Israel threw the hammer and it fell behind the feet of Jesus.*5° Instantly <the hammer got rooted and became a tree;>457 it blossomed and bore fruit, and it exists till today.458 
And Jesus went through the city gate and out to the sea.459

16. And Israel went through the city screaming and saying: “Look at me and have pity, for the child Jesus took away everything that was in my house and fled. Go after him and catch him? And a multitude 
453 After some amplification, B has ‘And Joseph and Mary went and saw the work which Jesus had done, and they considered his word (sic) with amazement’ (J3164, p . 103%; cf. ‘Copy A, p. 96). C has Joseph was quiet and wondering in his mind, u nable to give an answer. He left and told Mary about the work that Jesus did, and they were stunned with amazement’ (J1432, p. 262).

454 ÇC has ‘When Israel became aware of the work Jesus was doing, he feared revealing the matter to anyone. He became filled with anger and anguish and...’ 
(J1432, p. 262); D has ‘When Israel saw and recognized the work of Jesus, he was filled with joy. But he was afraid to reveal the matter, lest anyone should know. Instead, 
Israel was immediately filled with anger’ (‘Copy B; p. 212).

455 B adds ‘and growling like an evil beast, wanting to strike at Jesus’ (J3164, p . 103%; cf. “Copy A, p. 96); so also C (J1432. p. 262).

456 B has ‘When Israel heard this he quickly grabbed the hammer and went forth to strike Jesus. When Jesus saw this, he fled the place. And Israel threw the hammer at his back, but it missed and fell on the floor’ (J3164, p. 103°; cf. ‘Copy A, p. 96); to which C adds ‘And Jesus turned around, took the hammer and knocked at that spot, a nd...’ (J1432, p. 263); so also D (‘Copy B; p. 213).

457 From B (J3164, p. 103% cf. ‘Copy A, p. 96), C (J1432, p. 263), and D (‘Copy B; p . 213). See also below, sections 18 and 20.

458 ‘Ali al-Hirawi, a Moslem traveller through Galilee in the year 1191, mentions the Church of the Tree in Tiberias and alludes to the miracle-story of the dyer (from the Arabic manuscript no, 6121, fo. 27, in the Berlin Imperial Library)’; quoted by Joannes C. Thilo, Codex Apocryphus Novi Testamenti (Leipzig: F. C. G. Vogel, 1832), 
150. Thilo refers to other Islamic sources showing familiarity with this story in medieval Iran; cited by Peeters, L‘Evangile de l'Enfance, 241 n. 24, and by James, 
The Apocryphal New Testament, 66.

459 B adds ‘and he went over the sea as if it were dry land’ (J3164, p. 103°; cf. ‘Copy A, p. 96). C adds ‘and he went over the sea waves without wetting his feet’ (J1432, p . 263). Cf. above, section 8.

The Translation 105

o f men went (looking), but they did not find Jesus. Some said: “When he came out of the city gate, we saw him dashing for the sea.’ The multitude went to the seashore looking for him, but did not find him. Jesus emerged from the sea in the likeness of (another) boy and sat on a rock. They came to him and said: “You child, have you seen Jesus, the son of the old man?’ Jesus said: ‘I do not know him? Later he took the semblance of a youth. They said to him: “Young man, h ave you seen the son of Joseph?’ He said: ‘No? Another time he assumed the likeness of an old man. They said to him: ‘You elder, h ave you seen the son of the old man?’ And he said: ‘No,460

17. And when they did not find him, they returned to the city. 
They seized Joseph and had him stand in the court;4*! they pressed him and said: ‘Where is your son who grabbed the belongings of that man? <And Joseph stood silently and gave no answer. >?

18. And Israel returned to his house and came to the place where the hammer, which he threw, had dropped. When he saw that it had _ shot leaves,*®3 he was struck with awe and said: “Truly he is the Son of God,*6 or one sent by him, And Israel entered his house, uncovered the blue jar in which Jesus had put all the fabrics, and began to pull them out one by one. Nothing was missing from the recorded count and the colors were brighter, and he was very much surprised.465

460 As in 37: 8, there is a strong Docetic suggestion here, that Jesus was not really corporeal. Cf. the apocryphal Acts, where Jesus is sometimes an elusive, protean figure, taking on multiform appearances: sometimes he is an old man, sometimes a youth, sometimes fat, sometimes slim. In his Acts Thomas exclaims at one point: 
‘Glory be to thee, Jesus of many forms, glory to thee who dost appear in the guise of our poor manhood’ (153 (Thirteenth Act); tr. Drijvers).

461 C adds ‘laying the fetters on him, they tortured him’ (J1432, p. 264); so also D 
(‘Copy B; p. 214).

462 From B (J3164, p. 104°; cf. ‘Copy A, p. 97) and C, stile adds ‘And the judge ordered to have Joseph watched carefully lest he escapes’ (J1432, pp. 264-5); so also D 
(‘Copy B; p. 214).

463 “Copy A’ has ‘was rooted and bearing fruit’ (p. 97).

464 Matt. 27: 54; Mark 15: 39.

465 ‘Copy A’ has ‘He saw that everything was dyed in its proper color, as they had ordered him. When he saw this miracle, he gave thanks and glory to God’ (p. 97). 
C has ‘He saw the written names on each of the fabrics, the marks and the letters, and the colors brighter and more beautiful than he was ordered to dye; and the dye appeared to have been manufactured. And coming to his senses, Israel was deeply overwhelmed by his inability to grasp and to comprehend how the Lord is able to produce dyes and colors and correspondences, or how he is able to put at ease the human mind’ (J1432, p. 265); so also D (‘Copy B, p. 214).

106 The Infancy of Our Lord Jesus Christ 
Israel arose and went to the seashore, and sat near the rock and wept all night long. And lamenting with sighs, he beat his chest and said: 
‘O you child, Jesus, Son of the Father, the great King: have mercy on me, for I have sinned against you in my ignorance.46* But now I wish to see you and to hear a word from your mouth,

19. At that Jesus appeared to him in the same likeness as before*®” and said to his master: “What do you want, for you have been weeping all night long?’ Israel said: “Hear the supplication of your servant and forgive me all my sins which I committed against you in ignorance and bless me.’ Jesus said: ‘May you be blessed and everything within your house.*6® Go in peace and may the Lord be with you. 469 Jesus said this and Israel never saw him again.*7°

20. Israel arose and went to his home. In the morning he went to tell the citizens the whole truth. And he said: ‘Come see what happened when I hit him (with the hammer) that fell behind him, r ight where it became rooted immediately and shot leaves.

21. A multitude of citizens and the judge went along with him, and Israel showed it to them. And they opened the jar and pulled out the dyed (fabrics) and read each person’s name. And they were amazed at their luster and said: ‘O what a wonder, that from a single jar a variety of bright (fabrics) is obtained!’ When they saw that, they said: ‘He is truly the Son of God; these signs are from God, not man? And many believed in his name.*7! And they each took their dyed (fabrics) home.

22. Thereupon the judge ordered that Joseph be released from prison and be brought (before him). And the judge*7? asked (him)

466 Echoing Acts 17: 30.

467 ÇC omits the phrase ‘in the same likeness as before’ (J1432, p. 266).

468 B adds: ‘and may your sins be forgiven’ (J3164, p. 105°; cf. ‘Copy A, p. 98). 
Cf. Matt. 9: 2; Luke 5: 20; 7: 48.

469 Cf. section 5, above. C adds ‘always’ (J1432, p. 266); so also D (‘Copy B; p. 215).

470 B adds ‘And Israel fell down on the ground, and taking dust he sprinkled it on his head. He beat himself with stones and did not know what he was doing’ (J3164, p . 105%; cf. “Copy A, p. 98. C omits the last sentence (J1432, p. 266) and with D adds ‘Woe to my stupidity, for I strayed too far and did not realize sooner what I was doing’ (‘Copy B; p. 215).

471 Cf, John 2: 23; 4: 39; 7: 31; 10: 42; 11: 45; 12: 42. Elsewhere in this document, s ee 17: 4 and 24: 7.

472 The main manuscript has ark‘ayn (‘the monarch’; M7574, fo. 105”), a synonym to tagaworn (‘the king’), itself a corruption of dataworn (‘the judge’; such a corruption is found below, in 22: 9),

The Translation 107

and said: ‘Is he your child, at whose hand such grace is wrought?’ 
Joseph said: “By the living Lord, he is a God-given son to me, but not according to the flesh’ Everyone said: ‘How fortunate the parents who will have such a blessed child among their people!’ 
And Joseph went home and told Mary about all the acts of Jesus. 
As they were thus speaking, Israel came and fell at their feet and asked for forgiveness. Joseph said: ‘May you be blessed by God.’

22. <JESUS DOES WONDERS AND RAISES A DEAD 
BOY IN ARIMATHEA>

1. Joseph arose the next day and took Mary and moved out of that city.473 As they took to the road they began to look for Jesus, trying to sight him.*74 At that hour Jesus appeared to them and continued with them to the land of Galilee,4”5 to a city called Arimathea, and they lodged in a certain house. Jesus was ten years old. And he went about <the city,>476 among the gathered children. When they met Jesus, they said: “Child, where have you come from?’ Jesus said to them: ‘I am from an unknown world? The children said: “Tell us, where is your paternal home?’ Jesus said: “You would be unable to comprehend. The children said: ‘Tell us, for we are ignorant and you seem to be so sure.’ Jesus said: ‘I know everything, but you consider mean alien? The children said: ‘We shall obey your will— j ust as you please.’477

2. Jesus said: “Come, let us go.478 The boys arose and went together to a certain place; and there was a high cliff there. And Jesus 
473 B has ‘Fearing the judge, Joseph took Mary and moved out of that city’ (J3164, p . 106°; cf. ‘Copy A, which has ‘Joseph arose and took Mary and the child and— l eaving the city—they took to the road’ (P. 100).

474 Echoing Luke 2: 44.

475 The main manuscript has Egiptats‘wots‘ (‘of Egypt’ or ‘of the Egyptians’; 
M7574, fo. 106"); a corruption of Galileats‘wots*

476 From B (J3164, p. 107% cf. “Copy A, p. 100), C (J1432, p. 270), and D (‘Copy B; w hich adds ‘and the village’ (p. 217).

477 B has “We welcome you as a brother, with love, and obey your will—just as you please’ (J3164, p. 107°; cf. “Copy A, p. 100).

478 Echoing Matt. 26: 46.

108 The Infancy of Our Lord Jesus Christ  s tood before it and commanded the cliff to lower its peak; and he climbed and sat on it. The children around him <screamed> as they watched Jesus. And Jesus called them to come to him. <And the cliff took its former position.>4”? Then Jesus lowered the cliff, and they all descended. The boys went to the city and told about the feat that Jesus accomplished.48°

3. Someone seized Jesus and began bothering him. Jesus blew in his face and his eyes were blinded instantly; and he screamed and said: ‘Jesus, have mercy on me!’48! And Jesus laid his hand on him and restored his eyesight.

4, One day the children were (gathered) at the edge of a well. 
<When an argument broke out between (two of) them,>48? one of the children beat the other and threw him into the well; and Jesus was near them. Then they fled and went to their homes. <And Jesus arose and went to his home. >483 .

5. When some from the city came to draw water, they noticed the child as they cast the pail into the well. They screamed and said: 
‘Whose is this child who has drowned?’ A multitude of people rushed there. And the parents heard (and came). They wept bitterly and kept asking: ‘Who caused this loss?’ Unable to find (the killer), the parents went and reported the death of the child to the judge.

479 From B (J3164, p. 107° cf. ‘Copy A, which has Jesus alone on the cliff (p. 100).

480 For a similar account, see 23: 3, below.

481 Mark 10: 47,

482 From B (J3164, p. 107°; cf. ‘Copy Ay, p. 101).

483 From B (J3164, p. 1083; cf. ‘Copy A, p. 101), which has ‘One day the boys were gathered at the well, and Jesus came and stood among them. They rejoiced when they saw him [cf. John 20: 20]. And Jesus said to them: “How come [the manuscripts have Yisusi (“for Jesus”), a likely corruption of yusti] you are gathered here at the edge of the well?” They were playing roughly at the edge of the well; and when an argument broke out between them, they beat one of the boys and threw him in the well and they fled the site. And Jesus arose and went to his home? C has ‘Early the next day the children of the city were gathered at the spring of the well, where the residents of the city came to draw water. Jesus came quietly and sat in their midst. Two children were playing roughly at the edge of the well. They began to argue disagreeably and to shove and beat each other. Suddenly, one of them, filled with anger, hit the other in the face with his fist, causing him to fall backward into the deep well, and fled the site. 
And the child who fell drowned and died. And the other children who were gathered there, upon seeing what happened, they all left him and fled without saying anything. 
And Jesus arose and went to his home’ (J1432, pp. 273-4). D expands further (‘Copy B, pp. 218-19).

- The Translation 109

6. The judge ordered to bring the children before him; and he said to them: “Tell me, my sons, who threw the lad into the well and killed him?’ The boys said: “We do not know: The judge said: “Tell the truth lest you be tortured? They said with one accord: “We did not cause his death; rather, he fell into the well’? The judge said: “When you saw him fall into the well, why you did not scream?’ The children said: ‘No one stayed there; they all fled? The judge said: “You fled because you threw him into it?

7. The children said: ‘If you wish to judge us, your will be done; b ut we are innocent. The judge said: ‘If you admit who caused this loss, the innocent will not be judged. Have pity upon yourselves. The children said: ‘If you wish to judge unfairly, it is up to you. 484 The judge said: ‘If you do not admit, I shall take you to the well and drown you. Then the youth who was the killer said: “We would not lie even if you torture us.

8. Thereupon the judge ordered to have them all stripped naked _ and said: ‘You will not be able to escape from my hands.’ The parents of the children began to weep when they saw their children naked and in shackles before the judge. The judge said: ‘I will have no pity. Then the killer screamed, saying: ‘Do not throw me into the well and I will tell who killed (him)? He told that Jesus, the son of the old man, c aused this loss.

9. Then the judge ordered to summon Jesus. They went but did not find him; so they brought Joseph alone before the judge. The judge asked and said: “You elder, from where did you come?’ Joseph said: ‘I am from a distant land? The judge4®5 said: “Where is your child who has caused such a loss?’ Joseph said: ‘By the living Lord, I d o not know, The Judge said: ‘You shall not escape from my hands’ 
Joseph said: ‘O judge, do not accuse me in my innocence, without grounds. The judge said: ‘If you both are innocent, you should not fear (the threat of) death’

10. No sooner this was said, Jesus came and stood before them and said: ‘Who is it you want?’486 They said: ‘Jesus, the son of Joseph’

484 Lit, ‘you know.

485 The main manuscript has t‘agaworn (‘the king’; M7574, fo. 108°), a clear corruption of dataworn (a similar corruption is found above, in 21: 22).

486 John 18: 4, 7.

110 The Infancy of Our Lord Jesus Christ 
Jesus said: ‘I am.48? The judge said: “When did you come to this city?” 
Jesus said: ‘It has been many days since I have been here? The judge said: ‘Who is responsible for this child’s blood?’ Jesus said: ‘I do not know that. The parents said: “You drowned our boy and you say “I do not know”? Jesus said: “What if someone else is responsible for his blood? Why do you speak unjustly and do not fear God? 
The judge said: ‘What should I do? Answer me. Jesus said: “You are not inclined to judge justly’ The judge said: ‘I act on what I hear.’488 
Jesus said: ‘Had you thought of conscience, you would not have condemned anyone.

11, The boys said: ‘O judge, we would not be able to get an answer from him by talking’ Jesus said: “What would you want me to say?’ 
The boys said: “Ever since you came to the city, you have brought much suffering upon us, and now you have wrought such a loss unto death, Jesus said: ‘I know that you all have conspired against me and intend to have me condemned to death by lying. 489 The judge said: 
‘How do you consider yourself truthful when you have no witness. 
Jesus said: ‘If I were to show a witness, would you believe me?’ The judge said: “Yes,’49°

12. Jesus, deeply moved (in spirit),49! came and stood by the dead and said: ‘Jonathan, son of Beriah,#9? come, stand up, and open your eyes and look? At that very moment the dead arose, opened his eyes and looked (around). His parents kissed him and said:493 “Tell us what happened to you. And he said: ‘Nothing happened to me, I am well? The parents said: ‘Son, who brought you to life? And with his finger he pointed to Jesus. Jesus said to him: ‘Who killed you?’

487 Cf. John 8: 24, 28, 58; 18: 5 and Exod. 3: 14.

488 ‘Copy A adds ‘Jesus said: “You spoke correctly; however, you are not accepting my testimony.” The judge said: “I do not judge you unjustly”? (p. 104); to which C a dds ‘Nor do I consider you a poor foreigner; rather, I wish to know the truth and the factual, as to who did that harm...’ (J1432, p. 281).

489 Echoing John 5: 18; 7: 19; 8: 37, 40.

490 B adds ‘Jesus said: “Have a little patience, and I shall show you”’ (J3164, p. 111% c f. ‘Copy A, p. 104); so also C (J1432, p. 283).

491 Cf, John 11: 33, 38 (a recurring remark; see 15: 15, 20, 27; 36: 4).

492 C has ‘Barak’ (J1432, p. 283); D has ‘Eber’ (‘Copy B; p. 224).

493 B has “The parents screamed as they joyfully embraced and kissed him and said’ 
(J3164, p. 111°; cf. ‘Copy A, pp. 104-5); so also C (J1432, p. 283). D expands; “The parents and the many relatives, both men and women who were gathered there, s creamed as...’ (“Copy B, pp. 224-5).

The Translation 111

Jonathan said: ‘Lord, you are not indebted to my blood, rather Abner, s on of Issachar,494 he shoved me with his hand into the well.495 Jesus said: ‘Hear all of you.’ When they saw and heard this, many said: “He is God.’496 Jesus said: ‘O unjust judge, do you believe my testimony?’49” 
And the judge was embarrassed.

13. And the child stayed alive till evening, and multitudes came to see the miracle and to bow down to Jesus and to confess their sins. 
Again Jesus spoke to the youth: ‘Sleep henceforth and rest,4%8 until the coming of the just Judge who shall do justice.’499 At that moment the youth put his head down and died. And when all saw this, they fell at the feet of Jesus, saying: “Bring the child to life.” But Jesus did not will (to do so).5°

23. <OTHER WONDERS AND MIRACLES DONE 
BY JESUS>

1. Joseph took the child and his mother>°! and went to the land of Galilee, <to a city on the height of Carmel>5? where they stayed three months.503 And Jesus used to go to where the boys gathered and to speak to them on many subjects.

494 The main manuscript has ‘Abber, son of Issachar’ (M7574, fo. 109"). Others show further distortions of the names: B has ‘the nephew of Sak‘ar’ (J3164, p. 1115 cf. 
‘Copy A, which has ‘my nephew Sarak‘a’ (p. 105)). C has ‘Abiro, son of Sak‘ar’ (J1432, p . 284); D has ‘Abbiuron, son of Issachar’ (‘Copy B’, p. 225).

495 The original seems to have had a wordplay here: cf. Syr. bir (‘well’) and ‘Abiro’.

496 B has “Truly he is God and Son of the Father’ (J3164, p. 1115 cf. “Copy A, which adds ‘from heaven’ (p. 105)). No confession of faith is found in C (J1432, p. 285).

497 Echoing John 3: 11.

498 Echoing Matt. 26: 45.

499 Cf, the earlier reference to the Avenger (14: 7, above) and the note there.

500 B adds ‘And he said to them: “In vain you were questioning my innocence; j ustice delivered my soul from death.” As his sentence ended, he disappeared. And Joseph was released from prison and came quietly to his house and told Mary about the act that Jesus accomplished’ (J3164, p. 112°; cf. “Copy A’ p. 105); so also C (J1432, p . 286).

501 Cf, Matt. 2: 14, 21.

502 From C (J1432, p. 286).

503 B has ‘where they stayed about six months’ (J3164, p. 112%; cf. ‘Copy A, p. 106); 
s o also C (J1432, p. 286).

112 The Infancy of Our Lord Jesus Christ 
2. And Jesus went to the edge of the well, where the boys came to draw water. And he took the pitchers from the hands of the boys and threw them in the well. And the children cried desperately. And Jesus called them and said: ‘Do not cry, I will pull out and give you the pitchers? And he commanded the water and the water raised up the pitchers filled with water. Taking them, the boys went joyfully to their homes and told what Jesus did.5%

3. Jesus brought the boys before a tall tree. And Jesus commanded the tree to bend low, and he sat on its branches and the tree straightened up. The children begged him and said: ‘Allow us to come to you’

' <Then he commanded the tree to lower its branches>55 and said to the boys: ‘Come’; and they joyfully came to Jesus. Again he comm anded the tree to lower its branches and the boys descended with Jesus, and the tree retracted to its position.5°°

4, One day, it so happened, the boys were gathered (in a certain place) and Jesus was with them. And there was an older youth, twelve years old, suffering from the pain of infected wounds all over him and he had epilepsy <and leprosy>.5°” The tips of his toes were worn out and he was unable to walk, and so he was left out on the street. 
When Jesus saw him, he took pity on him and said to him:5°8 ‘Show me your body? And the youth took off his clothes and was naked. 
And Jesus asked him to lie down. And Jesus took dust and sprinkled it on him and said: ‘Stretch out your hand?5°9 And he stretched it out; and Jesus said to the crippled (youth): “You have been healed from your diseases.’51° And at that moment the skin of his body was restored, and his sinews and joints regained strength and his whole body was healed.5!! And he stood up and bowed down to Jesus and 
504 B (J3164, p. 112°; cf. ‘Copy A; p. 106) and C (J1432, p. 287) have Jesus shatter the pitchers, throw the pieces in the well, and then raise them intact and full.

505 Prom ‘Copy A, p. 107 (not in B (J3164, p. 112P)).

506 For a comparable account, see 22: 2, above. Cf. Pseudo-Matt. 23, where on the road to Egypt Mary sat down to rest under a palm and, seeing dates at the top of the tree, she wished Joseph to get her some. Thereupon Jesus ordered the palm to bend down its crown to Mary to pick dates.

507 From B (J3164, p. 113°).

508 Cf. Mark 1: 41; Luke 7: 13.

509 Matt. 12: 13; cf. Mark 3: 5; Luke 6: 10.

510 Cf, Ps. 103: 3; Jer. 30: 17.

511 Cf, 2 Kgs 5; 14.

The Translation 113

d eparted joyfully and told about the wonder that Jesus did. And they sought Jesus but did not find him.5!?

24. <JESUS HEALS A PARALYZED BOY 
NEAR EMMAUS>

1. When Joseph and Mary saw this, they took Jesus one night and went to a town called Emmaus;5!3 and they lodged there. Jesus was ten years old. Once Jesus went through a village called Epthayyah, and on his way he met a youth, fifteen years old, whose body was consumed with disease and he was unable to walk. So he used to crawl and to sit by the road, begging alms from passers-by. Seeing Jesus from afar, he cried out:514 ‘O youth, I beg you, have mercy on me.515

2. Jesus said: “What is your name, or from which nation are you?’ 
The youth said: ‘I am of the Hebrew nation, from the tribe of Judah’ 
Jesus said: ‘And what do you expect by sitting here by the road?’ The leper said: ‘I am poor and I ask for alms from people’ Jesus said: ‘Do you have father or mother to take care of you?’ The paralytic5!6 said: 
“Yes. My father died soon after I was born and my mother lives, and she takes care of me. Every day she brings and leaves me here, and in the evening she comes and carries me home and puts me to bed. She brings me back in the morning and leaves me here, and I ask for mercy from those who pass by, and thus I am fed. Jesus said: “Why have you not called for the physicians that they may heal you? The paralytic said: ‘I am sick and unable to stand, and my mother does not care about me (being healed)?

3, Jesus said: “There are wise physicians who know how to make medicine, for either life or death. Now, if you want, you could find a cure in your life’ The paralytic said: ‘From my young age to this day 
512 Echoing Luke 2: 44-5.

513 A village mentioned in Luke 24: 13,

514 Lit., ‘said’.

515 Echoing Mark 10: 47.

516 The main manuscript has uruk (usual meaning: ‘leper’; cf. borot elsewhere) in this section and the next; however, in sections 4-6, more accurately, andamaloyts (‘paralytic’). B has uruk throughout.

114 The Infancy of Our Lord Jesus Christ 
I have neither met nor heard of someone who could heal such a disease. Jesus said: ‘There are expert physicians who could bring one back from death to life’ The youth said: “What medicine is there that could heal me?’ Jesus said: “Only by word it happens, not by medicine’ When the sick heard this he was surprised and said: “To be healed of one’s pain without medicine would be a miracle!’ Jesus said: ‘Why are you surprised? It is easy? The youth said: “You look like a boy, and from where do you know all this?’517 Jesus said: 
‘I have heard and I know that it is so? The youth said: “Tell me, c hild, have you ever seen with your own eyes whether a man was healed from pains like these?’

4, Jesus said: ‘I am somewhat familiar with healing, being the son - ofa physician, The paralytic said: ‘Are you saying for real that you are familiar with this work?’ Jesus said: ‘I am able to relieve all pain by word alone, as I have observed and have learned from my Father’518 
The paralytic said: ‘And from which country is your father and could I see him?’5!9 Jesus said: “To whoever you pay a fee, he will bring you before my Father, and he will make you whole? The youth said: 
‘What is your fee?’ Jesus said: ‘It is simple, a tetradrachm and choice gems. When the paralytic heard this he chuckled and said: “By the living Lord, I have not heard even the names of such things! But listen to me, I know that by age you are a boy and everything is easy for you; whereas we are poor and you are making fun of us. From where will I have all that you mentioned?’ Jesus said: “Why were you so upset? It was out of my friendly love to you that I said this.’

5. The paralytic said: ‘I told you many times that I have nothing, 
Jesus said: ‘How then will it happen?’ The youth said: ‘God will take care of my physical needs’ Jesus said: ‘I know that God is able to do everything to those who ask him by faith, but in your case, how will you obtain healing since you are poor? The paralytic said: ‘I am surprised that you are annoying me with your repeated talk. Are you learned?’ Jesus said: ‘I know a little about the books of the Law. The youth said: “What should be done to the poor?’ Jesus said: “To show 
517 Echoing Mark 1: 22; John 7: 15.

518 Echoing John 6: 46; 15: 15.

519 ‘Copy Æ has stanal (‘to receive, p. 110), a corruption of tesanel (‘to see’, as in the main manuscript and B (J3164, p. 115>)).

The Translation . 415

m ercy and love? The paralytic said: “You have spoken justly, do so, and may the Giver of good things reward you.’

6. When Jesus saw him sobbing, he took pity on him and said:52¢ 
‘Iwill have mercy on you. And he reached out his hand and, taking him by the hand, said: ‘Stand up and go in peace’52) He arose immediately, as Jesus spoke, and bowed down to Jesus and said: 
‘May the Lord God have mercy on you as you have had on me? 
Jesus said: “Go in peace??? and do not tell anyone.’523 The paralytic said: ‘Should someone ask me “Who healed you?” what should I say?’ 
Jesus said: “Tell them thus: “A certain child, the son of a physician, h ad mercy on me when he passed by the road and healed me by just a word.” 524 And when Jesus said this, the paralytic went joyfully to his mother. When she saw him, she was filled with joy and said: ‘Who healed you?’ And the youth said: “The son of a physician healed me by a word.

7. When the inhabitants of that place heard about it, they gathered around him and said: ‘Where is that physician?’ The youth said: 
‘I do not know. And Jesus returned to his mother Mary and did not reveal anything lest anyone should know. And those who heard marveled and said: “Whose is this child who is graced with such knowledge?’ And many believed in his name.525

25. <JESUS ARBITRATES BETWEEN TWO BROTHERS 
NEAR NAZARETH>

1. One day, in a vision at night, the angel of the Lord appeared to Joseph and said: ‘Come, take the child and his mother and go to the city of Nazareth and build a house, and dwell there for many 
520 Cf. Mark 1: 41; Luke 7: 13.

521 Echoing John 5: 8. A comparable command is found in 33: 7.

522 Mark 5: 34; cf. Luke 7: 50; 8: 48 (following healing). The command ‘Go in peace’ is used following several healings in the ensuing chapters; 26: 4; 33: 7; 35; 3 
(cf. 25: 6; 32: 6).

523 Matt. 8: 4; cf. Mark 1: 44; Luke 5: 14 (following healing). Elsewhere in this gospel, see 5: 16; 9: 7,

524 Cf, 27: 9, below. Echoing Matt. 8: 8 (cf. Luke 7: 7), 16.

525 Cf. John 2: 23; 4: 39; 7: 31; 10: 42; 11: 45; 12: 42. See also above, 17:4 and 21: 21.

116 The Infancy of Our Lord Jesus Christ  y ears526until the Lord God shall visit his people to do good.’527 
After saying this, the angel left him. On the next day Joseph arose, t ook the child and his mother, and they came to Nazareth,528 to where the holy Virgin Mary dwelt at the time when she received the annunciation of the Holy Spirit by the angel. And they stayed there for eighteen years. Jesus was twelve years old; that is, they were in Nazareth till Jesus became thirty years old.

2, One day Jesus came out of the city and sat by the roadside. He saw two youths coming, arguing with each other and having a fist fight. When they came close to Jesus and saw him, they stopped arguing and bowed down to him. And he commanded them to sit down, and he spoke to them and said: “Why are you arguing and are so angry? The younger one said: “There is no judge here to do us justice” Jesus said: ‘What are your names and what bond of love is there between you?’ The younger one said: ‘My name is Malachi and his name Micah; and we are genuine brothers. Jesus said: “Why then do you fight with each other?’529

3. Malachi said: ‘My brother is older than I am, and he deprives me, and I would not allow it. Now, make a fair judgment between us, 
I beg you. Jesus said: ‘Tell me the reason for your grief? Micah said: 
‘It seems to me that you are the son of a king’ Jesus said: “You are speaking well. Micah said: ‘May God reward you for the justice you will bring about between me and my brother’

4. Jesus said: “Who appointed me a judge or an arbiter?53° And how will I be able to do you justice when you are not willing to obey my orders?’ The children said: “We are knowledgeable of the scribal tradition, Jesus said: ‘First promise me that you will not lie to each other, and that whatever I command you that you shall do? The children said: ‘By the testimony of God’s Law, we shall listen to your commands as from the gate of a palace.’ Jesus said: “Tell me the truth so I will hear you both’

526 Conflating Matt. 2: 13 and 20.

527 Allusion to the anticipated Messianic Age. Cf. the coming of the Avenger (14: 7, a bove) and the echoes of Zechariah’s ‘Benedictus (Luke 1: 68) in 15: 25; 18: 6; 20: 4; and 26: 1.

528 Cf. Matt, 2: 19-23.

529 Echoing Acts 7: 26.

530 Luke 12: 14; cf. Exod. 2: 14.

The Translation 117

5. Malachi said: ‘Our parents are dead and we are left orphan. Our father left us an inheritance, and others usurped our dwelling place. 
And my brother is trying to deprive me. And now Lord, tell us your judgment’ Jesus said: ‘When your father died, whom had he appointed as your guardian for the inheritance?’ The children said: 
“We do not remember our parents.’53! Jesus said: “Why then do you deprive each other? Malachi said: “This my brother is trying to deprive me, saying “I am the eldest’ Jesus said: “Make peace with each other and divide your possessions with love? Micah53? said: 
‘Lord, you mean well when you speak of love. I was older than he was when our parents died; he was just an innocent boy. And through hard work and effort, I bought back our ancestral land, and he does not know that?

6. Jesus said: “Listen to me. He is your brother and to this day you have nurtured him. Now make peace with each other? And obeying the commandment of Jesus, they bowed down to him. And the brothers embraced and kissed each other, and said to Jesus: ‘Son of a king, you established peace between us through your intercession. 
May God magnify your name in all the earth” Jesus said: ‘May you go in peace and may the love of God be with you’ They bowed down to Jesus and went to their house.

7. And Jesus returned to the city of Nazareth, to his mother, and she said to him: ‘Son, where were you gone all day? We had no knowledge of what might have befallen (you). Why do you go alone to distant places? Jesus said: ‘Do you not know that I have to go around, to see what has been written regarding me?’533 Mary said: 
‘Do not be saddened (by this), for I am besieged by many concerns regarding you. Many times we strove to have you learn a trade, but you are not willing (to learn).’534

531 C adds ‘we were very young and ignorant’ (J1432, p. 301); so also D (‘Copy B’, w hich ends here, p. 235).

532 The main manuscript has ‘Malachi’ (M7574, fo. 115%); not so the other manuscripts,

533 Cf, Luke 2: 49; 24: 27.

534 “Copy A has ‘I am concerned because we strove to have you master every trade since your infancy, but you did not gain mastery in any and did not obey; and now that you have reached full height, what do you wish to do and how will you conduct your life on earth?’ (p. 115).

118 The Infancy of Our Lord Jesus Christ 
8. Jesus said to his mother: “You do not perceive the signs and the works that I do; and the wonders that I have done535 seem unbelievable to you. Have patience for yet a little while, and you will see the whole work accomplished. For now, my time has not yet come;536 however, stand firm (with me).’537 After saying this, Jesus left.

26. <JESUS HEALS A SYRIAN MAN NEAR GALILEE>

1. Jesus wandered alone in the outskirts of Galilee and came to a village called Posporon.538 There he met a thirty-year-old man who was in agony because of severe pain and was lying on a mat.539 When Jesus saw him, he took pity on him and said:54° ‘You man, if you endure your suffering, you will find mercy in the time of (divine) v isitation.54! The man said: “Whether I like it or not, I shall endure?

2. Jesus said: ‘From which nation are you?’ The man said: ‘I am of the Assyrian nation. Jesus said: “Which God do you worship?’ The man said: “The god Ephatha’543 Jesus said: ‘Really, (what) have you 
535 C adds ‘in every city and village and everywhere’ (J1432, p. 305).

536 Cf, John 2: 4; 7: 6; and 15: 19 above.

537 Cf. Matt. 26: 38.

538 B has ‘Bosporon (J3164, p. 1213 cf. ‘Copy A, which has ‘Buboron, p. 115). C has ‘to a small village called Posporon’ (J1432, p. 305); cf, the place name “Bodoroson’ i n 19: 1.

539 C omits the young man’s age and expands on his physical condition (J1432, p p. 305-6).

540 Cf. Mark 1: 41; Luke 7: 13.

541 Allusion to the last judgment or the second coming of Christ. Note the recurring echoes of Zechariah’s ‘Benedictus’ (Luke 1: 68) in 14: 7; 15: 25; 18: 6; 20: 4; and 25: 1.

542 B adds ‘“from the land of Syria”. Jesus said: “Do you have a father and a mother?” The man said: “Yes, but my parents chased me out of their home, and I wander everywhere looking daily for food. I have neither place nor home.” Jesus said: “And how were you able to come from your land?” The man said: “Sometimes paying my way, sometimes being brought as a hireling.” Jesus said: “For what reason did you come to this land?” The man said: “To find mercy and for my health needs.” 
Jesus said...” (J3164, p. 1213; cf. ‘Copy A, pp. 115-16).

543 B has ‘Phaththay’ / ‘P‘at't‘ay’ (J3164, p. 121°; cf. ‘Copy A} which has ‘Phaththea’ / 
‘Pat't‘ea, p. 116). The name as we have it in the main manuscript seems to have been derived from the Aramaic words of the New Testament (‘Ephphatha’; see Mark 7: 34).

The Translation 119

p ersonally heard (about him)?’544 The man said: ‘I have heard from my parents that he is the god of the Assyrians.’ Jesus said: ‘If you want to be healed, abandon this delusion’ The man said: “Do you know of another God who is able to give life to people?’ Jesus said: “Yes. Only believe.’545 The man said: “Many times and with tears I pleaded the god Ephatha, but I was not healed, Jesus said: “What is your name?’ 
The man said: ‘My name is Kiram.’54

3. Jesus said: ‘If you believe with all your heart in the Father and in the Son and in the Holy Spirit, then he is able to heal you.>4? Sobbing in tears before Jesus, Kiram said: ‘I believe in the Father and in the Son and in the Holy Spirit’

4, And when Jesus saw him weeping, he said to him: ‘What would you wish me to do for you?’ Kiram said: “Whatever your will may be; g rant me mercy. And Jesus reached out his hand, lifted him up, and said: ‘Go in peace.548 At that same time he was healed from his disease. And in tears he fell at the feet of Jesus, saying: “Lord, if you allow, let me follow you as your disciple’54? Jesus said to him: “Go in peace. Thereupon Kiram bowed down to Jesus and returned to his land and to his house.55°

544 Following B: irawi @ or andzambd es lueal, (lit., ‘Really, [what] is it that you personally have heard [about him]? J3164, p. 121°; cf. “Copy A, which omits the verb, p . 116). There is a glaring corruption in the main manuscript, which reads: Apa yirawi es andzambd viraworeal (lit., ‘Are you then really injured personally? M7574, f o. 117°),

545 Mark 5: 36; Luke 8: 50. B adds ‘with all your heart and confess that he is able to raise you up’ (J3164, pp. 121>-122%; cf. ‘Copy A, which adds ‘“with all your heart and confess that there is one God of heaven and earth who created the whole world and all people, he will heal you”. The man said: “I have not heard of him.” Jesus said: “Yes, b ut only believe and you shall live.’ Kiram said: “How can I believe?”’ (p. 116)).

546 ‘Copy A’ adds ‘“Have you ever presented yourself somewhere to be healed?” 
Hiram said: “Which physician could save me from this agony?” Jesus said: “It is easy, s imply pay them.” Kiram said: “Being like this, I have nothing to give, and no one extends (such) mercy for free.” Jesus said: “You said: ‘I have come from a distant land and have wandered through many provinces, and was shown mercy; why did you tell a lie? Still, ‘I have nothing to pay with’.” Hiram said: “I beg you, child, what I told you is a fact. I have nothing to give except my daily food (gathered) from day to day, and the clothes I am wearing”’ (pp. 116-17).

547 For other Trinitarian statements, see 20: 3 and n.; 27: 8; 29: 3; 33: 6.

548 Mark 5: 34; cf. Luke 7: 50; 8: 48 (following healings).

549 Echoing Luke 9: 57, 61.

550 B (J3164) has a missing leaf here, between pp. 122 and 123. It resumes at 27: 5b.

120 The Infancy of Our Lord Jesus Christ 
27. <JESUS HEALS AN OLD PHYSICIAN 
ON HIS WAY TO JERUSALEM>

1. Again by the power of the Spirit,551 Jesus returned to Nazareth and wandered daily in various places. Seeing their unbelief, he did not reveal that he was in the city.55?

2. As the great feast was approaching, Jesus wanted to go up to Jerusalem.*53 On his way he met a white-haired man who was going along, trembling, leaning on two canes, swaying this way and that, u nable to see and hear (well). Jesus said (to him): ‘Good going, you elder? The old man said: “Welcome child, Son of the great One’554 
Jesus said: ‘Sit down here and rest a while,555 and then we shall continue (our journey). The old man sat down to rest.

3. Jesus said: “Elder, what is your name and from which country are you?’ The old man said: “My name is Baltasar. I am a Hebrew by nationality, from the land of India’ Jesus said: “What do you seek (here)? The old man said: ‘I am the son of a wealthy man, and my father was a physician; however, I am weak physically: Jesus said: “You say you are the son of a physician, how come you are unable to heal yourself?’55° The old man said: “When I was young I used to practice healing, but since I became weak, I am unable to do anything.>57

4, Jesus said: “Were you able to raise the dead, to make the lame walk, to cast out demons by word?’558 When the old man heard this 
551 Cf, Matt. 4: 1. C omits the phrase (J1432, p. 310).

552 Cf. Matt. 13: 58.

553 ‘The great feast’ is usually an allusion to Passover. Cf. John 2: 13; 5: 1; 11: 55; and below 29: 1.

554 “Copy A’ adds ‘the one and only Son, the Firstborn’ (p. 118). C has ‘Son of the great Father and heir to the Mighty, the Only-begotten of his mother, the Firstborn’ 
(J1432, p. 311).

555 Cf, Mark 6: 31.

556 Cf. Luke 4: 23.

557 “Copy A’ adds ‘Jesus said: “Was it in your youth or in your old age that you began to be weak?” The old man said: “I was thirty years old when this pain hit me, and my whole body shakes constantly.” When Jesus heard this, he was surprised, and said to him: “How did you practice healing?” The old man said: “(By giving) the medicine for the pain”’ (p. 118). C adds details to the man’s description of his condition (J1432, p. 312).

558 ‘Copy A adds to the list of healings (p. 119); cf. C (J1432, p. 312).

The Translation 121

h e said: ‘You really surprise me; that is a wondrous work? Jesus said: 
‘Why are you surprised, elder? It is not that I have simply heard (about healing), but I know how to heal? The old man said: ‘Then you are from God, for it is the work of God and not of professionals. 
Jesus said: ‘Just as you said? The old man said: ‘It seems to me that you are advanced in the art of healing; so heal me?

5. Jesus said: ‘Pay me a fee and I will heal you’ The old man said: 
‘And what payment are you asking from me to pay you?’ Jesus said: 
‘Gold, silver, precious gems,’559 The old man laughed and said: “What shall I say to this child? He is making fun of me because of my old age. 560 Jesus said: “Perhaps you are angry. The old man said: ‘For you offended me. From where do I have such wealth?’5®!

6. Jesus said: “You said that you are the son of a wealthy man. The old man said: ‘I had (wealth); however, I lost everything since my weakness began. Jesus said: “Now, would you consider your treasures more (valuable) than your physical health? The old man said: 
‘I would prefer to have been the son of a poor man than to be physically weak. Jesus said: ‘Pay me a fee and I will heal you’ The old man said: ‘Stop working on me like that; wherever you were, you emerged like a stumbling stone and a whirlwind, Jesus said: ‘What superfluous thing did I say? The old man said: ‘Do not hold it against me, for I am physically weak’ Jesus said: “Have patience for just a little longer, for I pity you and I am willing to help you, The old man said: ‘Please command. Jesus said: ‘Give me some items. The old man said: ‘May God recompense you for your work.’ Jesus said: 
‘Healing you is not difficult; just pay me? The old man said: ‘I have 
559 “Copy A adds ‘or anything promised in writing’ (p. 119). C adds to ‘precious gems’: ‘bright, beautiful pearls, and many other prized things, such as found in royal mansions’ (J1432, p. 314).

560 ‘Copy A’ adds ‘The old man said to Jesus: “Child, you are making fun of me in my old age. They give to the poor, especially to the elderly, and do not treat them with scorn”’ (p. 119). C adds to the old man’s rebuke of Jesus (J1432, p. 314).

561 B has ‘Jesus said: “Do not anger me like that; though I am a boy, I desire to carry a conversation with you.” The old man said: “Why are you not asking for a word of wisdom that you may benefit from me? Tell me now, from where is your greatness that (makes) you lay demands on me?” ’(J3164, p. 123% cf. ‘Copy Aj p. 120). C adds redundantly to the interchange in the dialogue (J1432, p. 315).

122 The Infancy of Our Lord Jesus Christ  n othing with me except a piece of bread and two mites. 5*? Jesus said: 
‘That is not enough,” The old man became very angry and said (to himself) as he wept bitterly: “What would become of me at his hands? For he keeps aggravating me; and he began to walk away.5®

7. Jesus said: ‘Where are you going?’ The old man said: ‘I will go to beg in the city. If you follow me, I will give you half of the things (I get)—whatever they may be. <Jesus said: “Which God do you worship?’ The old man said: “The ancestral God. >5® Jesus said: ‘For this reason has this trouble come upon you. Forsake your ancestral worship. When the old man heard this he said (to himself): ‘(Could it be that) this child wants to deceive me with fraud? Yet I think that he is Christ the Lord, the scrutinizer5®5 of human thoughts.’

8. Jesus said: “Do you believe in God the Creator, and in his Only begotten Son, and in the true Holy Spirit, the inseparable Trinity?’5% 
The old man said: ‘Yes, I believe, just as you said? And Jesus laid his hand on the old man and said: ‘You are freed from your illness’ And at that moment the old man was healed ofall his ailments, and he fell at the feet of Jesus, asking for forgiveness and saying: ‘I beg you, tell me your name. Jesus said: ‘It is not necessary for you to ask for my name. 367

9, And the old man prostrated before Jesus and went to Jerusalem. 
And when they saw him they asked: ‘Who healed you? The old man said: ‘On the way I met the son ofa physician and he healed me with just a word.’568 They said: ‘Where is he?’ The old man said: ‘I do not know-5®

562 Echoing Mark 12: 42.

563 B adds ‘Jesus said: “Elder, do not get angry, but be patient for a little while, for you shall live.” The old man said: “I waited for you so long and found no mercy from you”’ (J3164, p. 123°; cf. ‘Copy A; p. 120). C continues to add to the interchanges here and through the rest of the dialogue (J1432, pp. 316-21).

564 From B (J3164, pp. 123>~124%; cf. ‘Copy A, p. 120); omission resulting from identical beginning (homoioarcton).

565 The main manuscript has ararich’ (‘creator’; M7574, fo. 119”); B has k‘nnich‘ 
(‘scrutinizer’), which is a preferred reading with ‘thoughts’; e.g. Heb. 4: 11 (J3164, p . 124°; cf. ‘Copy A, p. 121).

566. For other Trinitarian statements in this gospel, see 20: 3 and n.; 26: 3; 29: 3; 33: 6.

567 C has ‘Jesus said: “Why do you ask for my name? Even if I tell you, you would not be able to recognize me, for I am not from this world. Go your way in peace, to wherever you wish to go, and tell no one what happened to you’ (J1432, p. 321).

568 Cf, 24: 6, above. Echoing Matt. 8: 8 (cf. Luke 7: 7), 16.

569 B adds ‘for Jesus left that place and returned to Nazareth without revealing the work which he did to him’ (J3164, p. 124°; cf. ‘Copy A, p. 121). C has ‘which he did on the road, lest anyone should know who he is’ (J1432, p. 321).

The Translation 123

28. <JESUS ARBITRATES BETWEEN 
TWO SOLDIERS>

1. The next day5”° Jesus was thinking about revealing himself somewhat to people. As he was traveling, he met two soldiers who were arguing with each other.5?! Suddenly they drew their swords and were about to strike and kill each other. When Jesus saw them from a distance, he hastened there and said to them: ‘O soldiers, why are you so filled with anger that you wish to kill each other? They were so irate that they did not answer him. When they reached a certain spring, they sat and continued to threaten each other with insults and cutting remarks. And Jesus was listening to their talk. One of them came to his senses and said (to himself): ‘Since he is older than I, 
I should condescend. Woe is me, for I angered him,

2. Then, looking up, (the soldier) saw Jesus sitting calmly and said to him: ‘O child, from where are you coming or where are you going?’ Jesus said: ‘You would not be able to recognize me? The soldier said: “Do you have a living father or mother?’ Jesus said: 
‘Yes, my Father lives and he is immortal.” The soldier said: ‘And how is he immortal?’ Jesus said: ‘He is immortal from the beginning.’572 The soldier said: “Who could stay alive, and on whom death would have no rule?’573 Jesus said: “You cannot comprehend. The soldier said: “Who can see him?’ Jesus said: ‘No one.574 <The soldier said: “Where is your father?’ Jesus said: “He is above the earth, even above heaven.’ >575 The soldier said: ‘And how can you go to him?’

570 B has ‘On the fifteenth day’ (J3164, p. 125%; cf. “Copy A, p. 122); the time reference is to ‘the great feast’ mentioned in 27: 2.

571 C amplifies the beginning of this chapter, as follows: ‘One day Jesus was traveling along that road to go to a certain place. Jesus was thinking about revealing himself somewhat to people, so that they would see the wonders and miracles which he was performing over the sick and those troubled by various calamities, over all who used to come to him to be healed by his laying of the hand. As he was going along that road, he met two horsemen who were arguing with each other and suddenly became so irate that they drew their swords, determined to kill each another’ (J1432, p. 322).

572 Echoing Rom. 1: 20.

573 Cf. Rom. 6: 9; Rev. 1: 18.

574 Cf. John 1: 18.

575 From ‘Copy A, p. 123 (not found in B (J3164, p. 125°)). The dialogue in C p roceeds more elaborately (J1432, pp. 323-3).

124 The Infancy of Our Lord Jesus Christ 
Jesus said: ‘I was there and now I am here’ The soldier said: ‘I cannot understand this.’ Jesus said: ‘It can neither be told nor be described. 
The soldier said: ‘And who is able to comprehend?” Jesus said: ‘If you want to discern the truth, I shall tell you, The soldier said: ‘I beg you, t ell me. .

3. Jesus said: ‘I am fatherless on earth and motherless in heaven. 
The soldier said: “How were you born or how were you nurtured?’ 
Jesus said: “The first birth is from my Father, before eternity, and the second birth is from earth’? The soldier said: ‘And who has seen someone <born of a father>,576 and being born again, a second time, of a mother?’577 Jesus said: ‘It is not like that? The soldier said: 
‘How many fathers do you have, or how many mothers?’ He said: ‘I t old you that I have one Father, immortal, but no mother there <and I h ave one mother but no father here>.578 The soldier said: ‘You first said “I was born of a father, without a mother; and the second birth was from a mother, without a father”. Jesus said: ‘You said it right’ 
The soldier said: “That is a wonder. Tell me, whose son are you called?’ 
Jesus said: “The Only-begotten of the Father, and the only child of the mother,>79 and the very heir of all things.’58° The soldier said: ‘If your father has not seen your mother, how then were you delivered into your mother’s womb?’ Jesus said: ‘Just by the word of the uncreated One.’58! The soldier said: ‘How can you please your parents?’ Jesus said: ‘It is easy. The soldier said: “Do you stay with your father or with your mother?’ Jesus said: ‘I am with my Father and with my mother: 
<with my mother>5®2 on earth and with my Father in heaven’

4. The soldier said: “What you are saying is amazing. Jesus said: 
‘What more do you wish to ask? The soldier said: ‘I kept asking 
576 From B (J3164, p. 126°; cf. ‘Copy A, p. 123); omission resulting from identical ending (homoioteleuton).

577 Cf. John 3: 4.

578 From B (J3164, p. 126%; cf. “Copy A, p. 123) and C (J1432, p. 325); omission resulting from identical ending (homoioteleuton).

579 A Mariological statement, underscoring the belief that the Virgin Mary had no other children and thus remained a virgin.

580 Cf. Heb, 1: 2.

381 “Copy A’ adds ‘not by imagination or anything like that’ (p. 123); so also C 
(J1432, p. 325). A likely jab at the Docetists, whose Christology was limited to the realm of thought (cf. 37: 8).

582 From B (J3164, p. 126°; cf. ‘Copy A, p. 123) and C (J1432, p. 325); omission resulting from similar wording.

The Translation 125

b ecause I was looking for a lad like you, to have him stand before me as a servant. But now I realize that you are from a royal house. May God glorify you, that you may have your father’s inheritance.

5. (Jesus said): ‘You shall be blessed; but tell me, why were you arguing with each other?’ The soldier said: ‘O youth, what shall I tell you! Bring a just settlement between us today Jesus said: “Tell me? 
The soldier said: “We are from the land of the Magi, descendants from a royal household, and we followed the kings who came to Bethlehem with many gifts to honor the newborn king of Israel. And when the kings departed to their land, we returned to Jerusalem and became friends and brothers to each other. And we vowed to live in harmony until death. Whatever God prospers us with, we shall divide equally.

6. (He continued): “We were soldiers at the palace gate; and the king sent me to a distant land to deliver a letter. And he gave me a gift, as it is proper to reward couriers. By the grace of God I came back, and I never concealed from him anything I earned; and I am willing to share with love. And my friend went with the cavalry, and having received many things, he returned to his house. And I asked him to share with me, but he is not willing to give; rather, he keeps demanding every little share from me.

7. Jesus said: ‘If you are willing to listen to me, do not lie to each other and do not forget the vow that you made. Divide your things equally and do not deprive each other.

8. The other friend, who was older, said: ‘O child, that is not the way for you to come up with a settlement. I went to the place of death and fell into many a scare and fear, and with great difficulty I was able to return. As for my friend, he went with great joy to palaces and returned to his house with many things. He ought to share with me; whereas I do not have to.

9. Jesus said (to him): ‘You do not know what you are saying. 
What would you have gotten5®3 had (the worst) happened on your way, in the face of the many adversities posed by the enemy?’ He said: 
‘Nothing, Jesus said: ‘If you are willing to share in love, make your intention known to me. And Jesus kept quiet.

10. Then the soldier who was the younger arose and fell at the feet of his friend and said: ‘Forgive me, brother, for I have made you very 
583 ‘Copy Æ adds ‘of his share’ (p. 125).

126 - The Infancy of Our Lord Jesus Christ  s ad. I shall continue to share, just as you wish; for I want to be with you. (The other said): ‘You have been highly exalted and have become a co-regent with kings, whereas I am poor. Now, whatever you give me, that I shall accept’ And Jesus felt a love for the (younger) friend,58* especially because of his humility. The older was intimidating, and the younger was humble. The younger was the son of a wealthy man; whereas the older was poor.

11, Jesus said to the younger: “You said earlier, “I came to Bethlehem, following the Magi.” Did you see with your very eyes the newborn child?’ The soldier said: ‘I saw him and worshipped him? 
Jesus said: ‘And what did you think of him or what did you believe?’ 
The soldier said: “He is the Word in flesh, sent of God.585 And it was by the guidance of the star that we came to see him, born of the Virgin, Jesus said: ‘Have you heard that he is alive?’ He said: ‘I do not know that.58° When Herod was tricked by the Magi, we heard that he had him killed. Some said that it was because of him that Herod massacred all the children of Bethlehem. Others said that his father and mother took him and fled to Egypt’58” Jesus said: ‘I have heard regarding him that he is alive. Some say (this) about him, that he is not the true one (who was to come), but an impostor and a deceiver. 588 The soldier said: “Do not speak like that, blasphemously, of him whom you do not know” Jesus said: “Why then did the nation of Israel not believe in him?’589

12. The soldier said: “That I do not know’ Jesus said: “What are your names?’ (One of) the soldiers said: ‘My name is Khoyratar59° and his name Djohartar.9! When we came to this country we 
584 Cf. Mark 10: 21.

585 Cf, John 1: 14.

586 The main manuscript has a repetition here (lectio duplex): ‘and said’ (M7574, f o. 124").

587 Allusion to Matt. 2: 13-14.

588 Echoing Matt. 27: 63.

589 Cf. the story of Jesus and Israel the dyer (Chapter 21).

590 Following B, which has ‘Khuyratar’, lit., “Crown-bearer’, which seems to be a preferred reading (J3164, p. 129%; cf. ‘Copy A, p. 126). The main manuscript has ‘Khoratar’ (M7574, fo. 124"). C has ‘Khotar’ (J1432, p. 332).

591 Following ‘Copy A, p. 126, where the name means ‘Gem-bearer’; cf. B, which has ‘Djoyatar’ (J3164, p. 129°). The main manuscript has ‘Djoratar (M7574, fo. 124"). 
C has ‘Djuantar’ (J1432, p. 332).

The Translation 127

a bandoned our ancestral gods and embraced the Law of Moses.’592 
Jesus said: “Tell me what you want me to do?’ They said: ‘Do whatever your will dictates, for you have been revealed today as judge among us.’ Jesus said: ‘If you wish to have the blessing of God, welcome each other and do not stray from your union.’ And they fell at the feet of Jesus and said: ‘You are truly God who has appeared in flesh on earth and has brought peace among us?

13. And Jesus laid his hand upon them and blessed them, and they went their way. And Jesus returned to Nazareth and some believed in him. But he hid himself from people.593 Knowing the shortcomings of their hearts, he did not reveal to them the wonders he was doing.

29. <JESUS HEALS THE SON OF A SYRO- 
PHOENICIAN WOMAN>

1. A great feast was nearing in Jerusalem, and Jesus arose and went for that feast.59* On his way he met a Syrian woman of Phoenician descent.595 She had a twelve-year-old son suffering from much pain. 
He was crippled and could not stand up. As if his whole body was burnt by fire. While he was asleep, a snake came and bit him in his heel. And he screamed, saying: ‘My mother, look, a snake bit me and I am dying. And his mother, in tears, took him and put him by the road, The child, swollen, was near death.

2. Jesus came along that way and saw the youth collapsed, his eyes fixed on heaven, giving up his ghost, and his mother crying. Jesus said: “What is (the problem) with your youth? The woman said: 
‘I wanted to take my child to Jerusalem, and I brought him thus far. 
And now I am being tested again, for a snake bit him and I cannot 
592 ‘Copy A has Aregakan (‘of the sun’, p. 126), a corruption of Movsisakan, as in B 
(J3164, p. 129*) and C, which adds ‘My name is (now) Joshua and his Amos’ (J1432, p . 332).

593 Cf, John 8: 59; 12: 36.

594 An allusion to one or another of the several feasts at which Jesus was present in Jerusalem (John 2; 23; 4: 45; 5: 1; 6: 4; 7: 2; 10: 22; 13: 1). Cf. 27: 2, above.

595 Cf, Jesus’ encounter with the Syrophoenician woman in Mark 7: 24-30 (the Canaanite woman in Matt. 15: 21-8).

128 The Infancy of Our Lord Jesus Christ  t ake him anywhere. O child, tell me if you could discern whether he will die or he will live’

3, Jesus said: “Fear not.5%° Your child will be healed? The woman said: ‘For God’s sake, have mercy and heal my child:597 Jesus said: 
“Woman, which god do you worship?’ The woman said: ‘The god Dia,58 and I offer sacrifices to the idols of Canaan. Jesus said: 
‘Indeed, a snake bit your child because you sacrifice to Dia and not to God. If you believe in God the Creator, in his Only-begotten Son, and in the true Holy Spirit, your child shall be healed’ The woman said: ‘I believe in the Father, the Son, and the Holy Spirit599 Thereupon Jesus placed his hand upon the child and said: ‘Stand up and come quickly” And the child arose and went about blessing Jesus.

4, His mother fell at the feet of Jesus and said: ‘Remember me Lord according to your mercy. ®° Jesus blessed her and her child and said: ‘Go to your home in peace. ®! And Jesus returned to Nazareth, h is city,6°2 and performed healings in various places.

30. <JESUS ARBITRATES BETWEEN A COUPLE 
ABOUT TO DIVORCE>

1. One day Jesus was sitting by the road. A man came with his wife and bowed down to Jesus. Jesus said: “Welcome. Where are you coming from or where are you going? The man said: ‘I am going to Jerusalem, to be tried by the priests.’ Jesus said: “What is your nationality?’ The man said: ‘I am a Hebrew by descent, and this woman is my spouse; but I am tired of her. I now wish to appear before the priests to be separated from her, as Moses commanded, 603

596 Echoing Matt. 10: 31 (par. Luke 12: 7; cf. v. 32).

597 Echoing the healing of the royal official’s son in John 4: 46-54.

598 Perhaps short for Diana.

599 Trinitarian formulae appear infrequently in the document (20: 3; 26: 3; 27: 8; and 33: 6).

600 Echoing Luke 23: 43.

601 Echoing Luke 2: 29.

602 Cf. Luke 2: 39, 51; 4: 16.

603 Recalling the marriage and divorce issue in Matt. 19: 1-12 and the reference to Deut. 24: 1-4.

The Translation 129

Jesus said: “Do not think in these terms and act contrary to the Law. 
Moses said that because of the hardness of the hearts of the people. 
As for you, return to God and he will forgive your sins.

2. The woman arose and bowed down to Jesus and said: ‘I beg you, for you were sent by God to judge (between us). Ever since my youth, to this day, I have not received any kindness from him, The man said: ‘Do not believe her words, for she keeps slandering me disparagingly, Jesus said: ‘Have you not heard about the sin of Adam and Eve in the Law of Moses, how they acted according to their will— j ust as they wished?6°4 Now, forgive each other’s sins and God will forgive yours. Be obedient to the Law of God’

3. At that moment they fell at the feet of Jesus and said: “You are God who came to give us life.6°5 Now we beg you, bless us? And Jesus blessed them, and they went joyfully to their home.

31. <JESUS AND A TAX COLLECTOR ON THE 
ROAD TO NAZARETH>

1. And Jesus arose and returned to Nazareth. He met a tax collector whose name was Demour.®® He sat daily by the road and by order of the palace he collected tax for Caesar, a tenth (of everything). When Jesus passed by him, the tax collector arose and stood in front of him and, bowing down to him, said: ‘O Child, you are welcome.’ Jesus said: ‘Good to meet you. The tax collector said: ‘It seems to me that you are the son of a judge. Jesus said: ‘How do you know that?’ The tax collector said: “Your appearance and your speech reveal you.’

2. Jesus said: ‘What do you need from me?’ The tax collector said: “You know the intent of tax collectors®” who demand tax for 
604 Alluding to the first sin and its punishment in Gen. 3: 1-24.

605 Cf. John 3: 16; 10: 10.

606 C has Nahum (J1432, p. 334). The ensuing episode is inspired by the story of Zacchaeus the tax collector in Luke 19: 1-10.

607 The main manuscript has dataworats‘ (‘of judges’; M7574, fo. 127"), a likely corruption of mak‘saworats: C shows further corruption (datawats‘) as it conflates this saying of the tax collector with his last saying, omitting ‘Jesus said: “What do you need from me?” The tax collector said’ (J1432, pp. 334-5).

130 The Infancy of Our Lord Jesus Christ  t he palace.. Now be obliged and pay the tax instituted by Caesar Augustus. Jesus said: “Do you collect tax from everyone? Even from one who has nothing in hand to buy or sell? The tax collector said: 
‘Over things sold and over transactions made in writing. Jesus said: 
‘O what an embezzling and unjust ruling. The tax collector said: “Why are you surprised? (So it is), not only here but everywhere’ Jesus said: 
‘And what is the tribute to Caesar?’ The tax collector said: ‘Four drachmas, receipt (acknowledged) in writing’ Jesus said: ‘It is right to give unto Caesar that which is Caesar’s and unto God what is God’s.6°8

3. The tax collector said: “Your sayings are pleasant and your words true. Who are you?’ Jesus said: ‘I am not from this land; rather, f rom a distant (place). I am the son of a physician and was taught by him, and I can heal all illnesses; however, giving spirit and life is God’s work, and he grants it to whomever he wills” The tax collector said: ‘I have a son who is both deaf and dumb and very weak and sick. 
Come and see whether you are able to heal him, ®°9 Jesus said: “Show him to me and I will make him whole. But let me tell you in advance: a s for deafness and dumbness, that is God’s work? The tax collector said: “You have spoken right?

4. And Jesus followed him. The tax collector entered his house with joy and told his wife: “Rejoice, for the son of a physician met me and he is willing to heal our child? His wife said: ‘Many have come and have deceitfully taken from our possessions. The man said: ‘I h ave checked, and he is not needy. The woman said: ‘Ask what he would charge? The man said: ‘Nothing. He said “I can heal; but (as for) deafness and dumbness, (that) is God’s work”?

5. The tax collector and his wife arose and lifting up the child with his bed brought him to the door and said: ‘Youth, look with your eyes and see whether you are able to do something’ Jesus said: “Yes, if you believe’ The tax collector said: “How can I believe what I do not see?’ 
Jesus said: “Do you believe that I can make your son whole?’®!° The tax collector said: ‘If you heal my son, then I will believe that you are my God and the Savior of my son’s body? Jesus said: “Which nation’s 
608 Matt. 21: 17, 24; cf. Mark 12: 14, 17; Luke 20: 22, 25.

609 Cf. the appeal of Jairus in the canonical Gospels (Mark 5: 22-43 and parallels: 
Matt. 9: 18--26 and Luke 8: 41—56).

610 Cf, Matt. 9: 28.

The Translation 131

r eligion do you observe?’ The tax collector said: ‘I am a Hebrew by nationality, of the tribe of Asher, and I live by the Law of Moses.’

6. Jesus said: ‘If you listen to me, I shall fulfill your wish’ <The tax collector said: ‘Speak’ Jesus said:>61! ‘Turn away from all the deprivation that you cause. The tax collector said: ‘I have been appointed to this place by the order of rulers, and whatever I collect I report to the royal palace in writing. I have no other reward except for the clothes on my body? Jesus said: “Why do you serve earthly lords and let your soul to be cast eternally into hell?6!2 The tax . c ollector said: ‘This (my work) is detrimental? Jesus said: “Yes, it is very detrimental; for you deprive the poor, the foreigner, and the traveler? The tax collector said: ‘I do not do this by my own will but — o ut of fear of the judges. Jesus said: “Wherever theft is found, there shall be an accounting. This one thing I ask of you: abandon your deeds of injustice and I shall fulfill your wish?

7. The tax collector said: “Tell me what you demand by way of wages for your service that I may pay you’ Jesus said: ‘I need nothing from you but to turn away from your waywardness. The tax collector said: ‘I shall do according to your will? Jesus took pity on him®!3 and took the child by the hand and said: ‘Stand up. And opening his mouth, he took hold of his tongue and said: ‘Ephphatha!’ which means “Be opened.6!4 He then breathed on him and at that very moment his tongue was loosened. He spoke and praised God.

8. When the tax collector and his wife saw this, they praised God with a loud voice. And they fell at the feet of Jesus and confessed their sins and said: “You are the Lord God, the Savior of our souls’ And Jesus placed his hand on them and blessed them.*!5 The tax collector said: “Lord, I have gathered many possessions. Jesus said: ‘Distribute them to the poor and move with your household and children to a far country and live in purity, as the commandments demand. And sin no more lest some evil thing should happen to you. And they bowed down to Jesus and entered their house, and did what Jesus commanded them.

611 From C (J1432, p. 338). 
612 Cf, Matt. 10: 28.

613 Cf. Mark 1: 41; Luke 7: 13. 
614 Mark 7: 34.

615 Cf, Matt. 19: 13.

132 The Infancy of Our Lord Jesus Christ 
32. <JESUS AND A DESPONDENT SCRIBE 
IN GALILEE>

1. Jesus left there and returned to Nazareth to his mother and sat humbly. His mother Mary said to him: ‘Reveal your power because many wish to see you.’ Jesus said: ‘O Mary! Of what concern is this to them? Do you not know that I have authority to do whatever I wish?6!6 Yet the One who dwells in me is he who does these works,’6”

2. Upon saying this, he left for the region of Galilee. On the way he met a scribe who was weeping while traveling. He was pouring his tears before God and saying: “Woe is me, a despicable person, for I have spent my life and time in sin!’ Jesus kept following him quietly, listening to his weeping and wailing, for he had fallen into the filth of fornication. 
And he was recalling the commandment of God and the words of Scripture: ‘If you falter in one thing, you have become a debtor to the whole Law.’6!8 The scribe was knowledgeable in the Scriptures.

3. Jesus had compassion on him®!9 and caught up with him on the road and said to him: ‘Good going, wise and knowledgeable scribe’ 
The scribe said: “Welcome, child, holy and well pleasing to God.62° 
Jesus said: “Why are you weeping so bitterly? The scribe said: ‘Although you are in body, I see you as one disembodied. I pray you, ask God to grant me forgiveness of sins. Jesus said: ‘Be not afraid; rather, b elieve.’21 The scribe said: ‘I have transgressed the Law, and how could I be forgiven?’ Jesus said: “Do not speak ignorantly, for God is merciful? The scribe said: ‘You say that God is merciful and he forgives sins. How then was the foremother (Eve) lost by (eating) a single fruit?°22 Though she repented with much tears, she was not granted forgiveness. ®23 Jesus said: ‘Consider those who acted 
616 Cf, Matt. 28: 18; Luke 10: 22; John 3: 35.

617 Cf, John 14: 10.

618 Cf. Jas. 2: 10.

619 Cf. Mark 1: 41; Luke 7: 13.

620 Cf, Matt. 3: 17 (Mark 1: 11; Luke 3: 22); 17: 5.

621 Cf. John 14: 1.

622 Gen. 3: 1-24.

623 Among the traditions of the repentance of Eve, see the Armenian version of The Penitence of Adam, ed. and tr. Michael E. Stone, Corpus Scriptorum Christianorum Orientalium, 429-30/Scriptores Armeniaci, 13—14 (Leuven: Peeters, 1981).

The Translation 133

w ickedly and did not repent. Now, if you believe, with hope, and confess, you shall be delivered from condemnation, 624

4, When the scribe heard this, he fell at the feet of Jesus and said: 
‘I believe your words, for you were revealed to me as a savior. My mind was blinded with countless sins? And Jesus, interpreting from the Prophets and the Law,®25 said: ‘Man cannot be justified without fasting and prayer and love and charity. It is by forgiving his friend that one is forgiven.626 And may (God) direct your thoughts.’ The scribe said in his mind: ‘I think this child is speaking the word of God?

5. Jesus said: “You have read it many times and yet you do not understand. Nebuchadnezzar, Manasseh, and many others who sinned before God, found forgiveness through repentance. ®2? The scribe said: “Does man have authority to forgive sins on earth? Is it not for God alone (to forgive)?’628 Jesus said: ‘I shall point out to you the testimony of the Law. Consider the human, earthly judges. They have authority, as God permits, to condemn the guilty to death.®9 
Yet, because of repentance, they (choose to) let the prisoner free. 
Similarly, with God’s mercy, priests are appointed, and they could do as they choose?

6. When the scribe heard this, he became very happy and said: 
‘Blessed are you child, for today you were sent for my salvation’ The scribe went on to say: ‘From which land are you and what are the names of your father and mother?’ Jesus said: “There is no need for this question: My father you do not know and my mother you do not recognize. Moreover, my paternal land is not of this world’ The scribe said: “What then do you seek here?’ Jesus said: ‘Even though I am on earth, I am from above.630 I have come for the salvation of 
624 Cf, Rom. 8: 1; 1 John 1: 9.

625 Cf. Luke 24:27.

626 Cf. Matt. 6: 12, 14 and Luke 6: 37 (assuming perhaps that the Sermon on the Mount constitutes the Messianic Law).

627 Dan. 3: 28-9; 4: 34-7; and 2 Chr. 33: 12-19; cf. The Prayer of Manasseh in the Old Testament Apocrypha.

628 A redaction in C addresses this question: ‘Those who had sinned before God found forgiveness afterwards through repentance: like Nebuchadnezzar from Daniel, 
Manasseh from Isaiah, and David from Nathan’ (J1432, p. 348).

629 Alluding to the Mosaic punishments like stoning to death (Lev. 20: 2, 27; 24:14, 16, 23; Num. 15; 35-6; Deut. 13: 11; 17: 5; 21: 21; 22: 21, 24).

630 John 3: 31; 8: 23 (cf. 6: 33, 38, 41, 42, 50, 51, 58).

134 The Infancy of Our Lord Jesus Christ  p eople and to serve my creatures. The scribe said: ‘I need to find out, f or it is written in the Law, and we know from God’s injunctions given in writing, ever since our forefathers, that the Messiah King will come from heaven after 6,000 years.63! And he will take body through the holy Virgin and will go about on earth as man. Jesus said: “Well said; I have heard it also. Tell me, how do you understand the testimony that says: “Those who do not believe in him are far from the commandments of God”?632 What does the Law command regarding them?’ The scribe said: ‘It is written in the Law that “he who falters in one (commandment) is indebted to the whole Law”.’633 Jesus said: “Go in peace and may the Lord guide you and forgive the sins you have committed.’

_ 7, And the scribe fell at the feet of Jesus, pleading him to pray over him. And Jesus placed his hand on him, blessed him, and released him in peace. And bowing down to Jesus, he went to his house praising God.

33. <JESUS AND TWO OUTLAWS>

1. And Jesus returned to the city (of Nazareth) and saw a crowd of people gathered. Arriving there, Jesus stood in their midst. And they said to Jesus: ‘Child, we have heard from many that you are performing mighty miracles in secret. If your acts are true, why are you not doing them openly so that we may see and believe?’®4 Jesus said: 
‘Your fathers witnessed many miracles done by the prophets and they did not believe. Nor will you believe me. I have come from God, and you are opposing me and are not my friends.®5 The crowd responded: “We are not saying anything contrary (to you) but the truth. Why do you hide yourself?’ Jesus said: “Whatever I might tell 
631 This traditional number of 6,000 years is commonplace in ancient Judaism (see above, 11: 23 and n. 231).

632 Echoing Ps. 119: 150.

633 Jas, 2: 10. Cf. above, section 2.

634 Cf. John 7: 4, 26; 18: 20.

635 Conflating John 8: 45; 10: 38; 15: 14.

The Translation 135

y ou, you would not believe;®¢ if I were to repeat myself, you would not listen.’

2. And Jesus arose and went to a village in the region of Judea. 
And two outlaws, who were Indian by race and actual brothers, saw him (coming). They used to sit (in ambush) by the road and to abduct anyone they could find. Some they would murder and others they would sell into slavery. When they saw Jesus coming alone, they passed on the good news to each other and said: ‘Let us rejoice greatly, for a youth is coming. Let us seize him and sell him.” The younger brother said: “How will we seize him?’ The other brother said: “We will seize him through deceit. You lie down here on your bed and keep sighing loudly, and I will approach him and will invite him and bring him here, Then we will seize him and take him away. 
The other brother said: ‘Do as you have said?

3. So he approached Jesus and bowed down to him and said: 
‘Welcome, pretty child’ Jesus said: ‘It is good to meet you? The _ outlaw said: ‘Are you traveling alone? Jesus said: ‘I am not alone. 
There is One who dwells within me?638 The outlaw said: ‘I see only you.’ Jesus said: “You see neither me nor the One who is dwelling within me. 69 The outlaw said: “Show me your companion.’ Jesus said: ‘My companion is everywhere’ The outlaw said: ‘I do not understand this. But listen to me: I and my brother were sent this way by royal command. My brother became very sick and is near death. Come now and see whether he will die or he will live’ Jesus said: ‘It seems to me that that is the work of a physician. The outlaw said: ‘Come and see. And Jesus went with him.

4, The outlaw rejoiced and hastened to tell his brother the good news. And finding his brother near death, he screamed and said: 
‘Child, have mercy on me’ Jesus said: “What can I do without medicine? When the outlaw heard this he tore his clothes and said: “Lord, behold my act of lawlessness, which I have committed? 
Jesus said: ‘How? The outlaw said: ‘I and my brother are thieves. We snatch and murder and do many other evil things. And when we saw 
636 Cf, John 3: 12; 5: 47; 8: 45—6; 10: 37-8. 
637 Cf. Gen. 37: 19, 26.

638 Echoing John 16: 32.

639 Echoing John 8: 19.

136 The Infancy of Our Lord Jesus Christ  y ou coming we rejoiced, thinking we could capture you treacherously. And my brother was not sick; it was a lie we told’

5. Jesus said: ‘And what do you wish me to do for him? The outlaw said: “Do not judge us according to our deeds. Jesus said: 
“What can I do since I have no medicine to heal him? The outlaw said: ‘I know that you have authority over death and life’ Jesus said: 
‘Which nation’s (god) you serve?’ The outlaw said: “The Egyptians.’ 
Jesus said: “Wherefore have you fallen into this temptation. Now, is your god able to help you?’ In his bewilderment the outlaw said: ‘I h ave not heard of another god.

6. Jesus said: ‘If you believe with all your heart, then I can do what you wish? The outlaw said: ‘How should I believe?’ Jesus said: 
‘Believe in God the Creator, and in his Only-begotten Son, and in the true Holy Spirit.64° The outlaw said: ‘I believe in what you said? 
Jesus said: ‘Quit the theft that you do so wickedly. The outlaw said: 
“Yes, I shall observe your commandment.

7. And Jesus came close to the sick man and, taking him by the hand, said: ‘Come, stand up and go in peace.®! And he arose and with his brother fell at the feet of Jesus, and they said: “You are our God and the Savior of our souls.’ Jesus, to whom be glory always, r eleased them in peace. And Jesus returned to Nazareth and did not reveal the work that he did; rather, he went about the villages and farms, healing the sick.

34. <JESUS OPPOSES THE DEATH PENALTY>

1, Jesus arose, went to the region of Lebanon, and passed by the foot of Mount Hermon. From far off he saw that someone was held prisoner and being tortured; and he heard many blasphemies. As they passed by Jesus, he said to them: ‘O. brothers, why do you torture him like that? The men said: ‘Of what concern is it to you? He is guilty of death; he is an outlaw and a murderer. Jesus said: ‘I would like to know what he has done’

640 Trinitarian statements appear earlier in this gospel (20: 3; 26: 3; 27: 8; 29: 3). 
641 Echoing John 5: 8. A comparable command is found in 24: 6, above. See Mark 5: 34; cf. Luke 7: 50; 8: 48 (“Go in peace’ following healing).

The Translation 137

2. The soldiers said: ‘It does not behoove you to hear everything, f or he has done plenty of harm where we live. We loved him as a brother and not as a stranger; we received him with love and entrusted him with our treasures. One day the prince’s son was having a wedding in that village, and we were invited, as was the custom. We took him and had him sit above us. We ate and drank. In the evening it was decided to move the wedding to where we live, and we instructed him to see to it that there be no shortage of anything. 
But he did not listen to us and did according to his will. He argued and quarreled with the prince’s son, then drew his sword, killed the young man, and fled. He opened the door to our room, took many of our possessions of gold and silver and the garment ornaments, and he fled all night. The next day they arrested us, took us to court and said: “Where is your renowned brother who, following your orders, k illed our son?” We answered that we did not know, and said: “Come see where we live and have compassion on us, for he robbed us.” The prince said: “I do not know about that. If you do not bring him, I will have you killed.” He did so much harm.

3. Jesus said: ‘How many days has it been since this happened?’ A m an said: “This is the third month we have been going around everywhere, looking for him, and we had been unable to find him until a man saw him and informed us of the place where he was hiding. And we came and found him and brought him to the judge. 
He had his hands bound and delivered him to us to bring him before the prince, to have him killed for murdering his son at the wedding.’ 
Jesus said: “Will the dead rise when you kill this man?’ The man said: 
‘No, Jesus said: ‘Why then would you get rid of him? The man said: 
“We went through much suffering because of him? Jesus said: “When you captured him, did you find your belongings?’ The man said: ‘I did not find anything,

4, Jesus said: “What do you prefer: precious things or poverty?’ 
The man said: ‘For the flesh, the wealth of this world; for the spirit, p overty. Jesus said: ‘Then you should accept happily the theft of possessions. That pleases God? The man said: ‘Whenever I remember my possessions, my spirit groans, like giving up the ghost. Jesus said: 
‘If you were to give up your ghost many a time, what could you take with you?’ The man said: ‘Nothing’ Jesus said: “Have patience and do not be hasty in bringing him to his execution.

138 The Infancy of Our Lord Jesus Christ 
5. The man said: ‘Child, you are compassionate and merciful.642 
I am holding him by the ruling of the judge and cannot release him. 
Moreover, my brother and my family have vouched for me.’ Jesus said: ‘So you are about to hand him over to death because of your possessions. The man said: ‘I know that I cannot benefit from (my) possessions, but this fellow has to be punished severely, by death. 
Jesus said: “Why do you put your judgment ahead of God’s judgment?’ The man said: ‘It is written in the Law of Moses to avenge blood with blood.643 Jesus said: ‘Do not blame the prophet, for the people were stiff-necked and hard-hearted;®4* for that reason the prophet laid down (the rule) to render evil for evil. Some were killed and others cruelly murdered while the Law condemns no one, even when they sin many times.’ The man said: ‘O child, what would you command me to do, for you know the thoughts of people—that they cannot be trusted.’645 Jesus said: ‘It will be good if you listen to me.

6. The men said: ‘O child, if you wish you can follow us and give (us) answers; bear testimony for God who does no injustice.’ When Jesus heard this he was amazed at the power of the human mind. He then asked to have the condemned man stand before him, and said: 
‘Declare your thoughts and give an answer. The condemned man said: “What they say is true. But by God’s command and yours, if you were to release me from these bonds, I would make a vow before God that from now on I shall never sin again—through the renewal you grant me. When Jesus heard this, he was moved with compassion and said:646 ʻO men, listen to me. I presume we all are Hebrews by nationality. It behooves each of us to show mercy to all who are of our nation, Jesus continued: ‘Forgive him his sins and release him from his bonds, and God shall forgive you your sins. And do not tell anyone that you found him,

7. When Jesus said this, the Holy Spirit came upon them and they fell at the feet of Jesus and said: “We shall follow your command. And he commanded (them) to release him. And bowing down they 
642 Cf. Ps. 111: 4; Ecclus. 2: 11.

63 Num. 35: 16-34; Deut. 19: 4-13.

644 Cf. Exod. 32: 9; 33: 3, 5; and Matt. 19: 8. 
645 Cf. John 2: 24-5.

646 Cf. Mark 1: 41; Luke 7: 13.

The Translation - 139

w orshipped Jesus and pleaded with him to pray over them. And he blessed them.

8. And Jesus returned to the city of Nazareth, and the people%4” w ere at odds about the work he was doing in secret. They said: 
‘Reveal your work to us that we may believe, for no one goes about openly and does not reveal his work’ But Jesus hid himself from them,648

35. <JESUS HELPS A LOST LAD ON HIS WAY 
TO RAMLA>

1. Three days later Jesus wanted to go to the region of Judea, to a city called Ramla.*49 On his way he met a Hebrew lad, three years old, lost on the road. He was about a stadium away, weeping bitterly, unable to walk. Jesus said: “Child, why are you crying?’ He said: ‘I am lost.

2. Jesus said: “Tell me, what do you want? The child said: “My friends brought me here, but I was unable to follow them; and I am very much afraid of being here at night’ Jesus said: “Show me your wound. And the lad pointed to it and with tears said to Jesus: ‘It seems to me that you are a physician’ Jesus said: ‘How did you come here, for your wound is infected. The lad said: “My friends carried me and brought me here, and did not take me with them when they left. 
My parents had me in the care of physicians, but they could not heal (me). Jesus said: “Do not weep; I will heal you’ He spat on the ground and made mud and applied it to the wound.®° He lifted him up and said: ‘Follow me’ And he followed him joyfully!

3. Jesus said: ‘Go to your parents. The lad said: ‘I do not know the way. Jesus said: ‘I will take you wherever you want. As they came closer, the lad recognized the boundaries and said to Jesus: ‘Here is the way. And Jesus said: “Go in peace.¢52 And the child bowed down and went. The village was near the city of Ramla.

647 Lit., ‘they.

648 Cf, John 8: 59; 12: 36.

649 One of the few concrete loci for the stories involving children. The city lies south-east of Jaffa, inland, near the road to Jerusalem.

650 Cf, John 9: 6.

651 Cf. Matt. 4: 19-20 and parallels (Mark 1: 17-18; Luke 5: 11). 
652 Mark 5: 34; cf. Luke 7: 50; 8: 48 (following healings).

140 The Infancy of Our Lord Jesus Christ 
36. <JESUS HEALS A BRIDEGROOM ATA 
WEDDING IN RAMLA>

1. Jesus entered the city of Ramla. The judge of the city was having a wedding for his son, and he sent out criers (saying): ‘Come, eat, d rink and be merry on this day of my son’s wedding? When the multitudes of the city heard this, they came to the house where the wedding was. And Jesus went with them to the wedding, and they had him sit with the city magistrates and the princes.

2. When Jesus sat down, one of the princes said to him: ‘Child, where are you from? Jesus said: ‘I am from a distant land; The prince said: ‘Do you want to live here?’ Jesus said: ‘I am a foreigner and I r oam wherever I wish? The prince said: “Why do you keep yourself poor? You are young; enter the courts of princes and that will make you great.’ Jesus said: ‘I have a wealthy Father and high in heaven. 
The prince said to him: ‘Why did you come here then?’ Jesus said: ‘I w ish to see the world, and then I shall return to my Father’ The prince said: “What profession have you mastered?’ Jesus said: ‘I have mastered all the professions, especially the scribal and that of healing. The prince said: ‘Eat and drink today; I shall see you tomorrow.

3. And they set the tables to eat and drink. And they began to sound the trumpets, to sing and dance, clapping their hands and rejoicing. But Jesus neither ate nor drank. They said to him: “Why are you not eating and drinking?’ Jesus said: ‘I have enough food; I need nothing. 63 They said to him: “Why then did you come here?’ Jesus said: ‘I came here when I heard your bidding. They said to him: ‘You did well. However, you are sad.’ Jesus said: ‘Each person is content with his thoughts,

4, After an hour had passed, the head of the stockroom®*4 came looking this way and that, to see if anything was lacking during the meal. And he noticed that Jesus was sitting quietly, neither eating nor 
653 An Aphthartodocetic thought, repeated in the next section and in 37: 8; a nticipated in 12: 2, 6.

654 The main manuscript has tacharapetn (‘the head of the temple’), a possible corruption of daranapetn.

The Translation 141

d rinking. He said to him: “Why are you not eating or drinking?’ Jesus said: ‘Do not worry about me, I am content’ While they were drinking and rejoicing, the bridegroom noticed Jesus and said to him: ‘You child, why are you sitting like that, without eating or drinking?’ When Jesus heard that, he was deeply moved in spirit®*5 and stepped out.

5. After an hour had passed, the bridegroom and his entourage went to the upper room, and suddenly the bridegroom fell down from high up. All his bones were broken and he was as if dead. And the crowd let out a scream when they saw this, and they rushed there thinking that he was dead. And he opened his eyes and looked at everyone, but he could not speak. His father asked for a physician, and a wise man was brought. When he saw that all his bones were broken, he said: ‘O judge, call someone else who might be able to heal your son, for not a single part in him is whole. And they all began to wail, and their joy turned to sorrow. |

6. Someone entering said: ‘Fear not, there is a child in the city who is able to heal him. With a single word he could make all his pains go — a way; he could raise the dead.’ And they said: “Where is he? Some said: ‘Earlier he was here, sitting with the princes. When the bridegroom heard this from his bed, he opened up his eyes as if from sleep and said: ‘Is he the child who was among us?’ They said: ‘Yes’ The bridegroom said: “Woe is me, for I made him sad; for that reason has this calamity befallen me. His father and the princes said: “Bring in that child?

7. They arose and went, and found Jesus sitting with the priests and the teachers.656 And they begged Jesus to come in and see the bridegroom. Jesus said: ‘What could I do to him, for that is the work of a physician?’ They said to him: “We brought a wise physician and he could not heal (him). So we beg you, do not hide yourself, for we have heard about your wondrous works. The priests testing him said: 
‘Reveal yourself if you can? Jesus said: “This is not the time to reveal, f or those who behold do not see and those who hear do not listen.’657

655 Cf. John 11: 33, 38. A recurring remark (see 15: 15, 20, 27; 22: 12). 
656 Echoing Luke 2: 41-51, on the boy Jesus at Jerusalem. 
657 Matt. 13: 13-15; cf. Isa, 6: 9-10.

142 The Infancy of Our Lord Jesus Christ 
8. Having said this, Jesus arose and followed them, They came to the judge’s door, and those who were there arose and bowed down to him. And Jesus drew near to the judge’s son, and the bridegroom saw him and recognized him. With great difficulty he sat and said: 
‘I have sinned against you, for I angered you. Have mercy on me, 
Lord, and heal me. Jesus said: ‘Do you believe in me, that I am able to heal you?’ And he said: ‘I believe that you are the Savior of the whole world.

9. And Jesus took him by the hand and raised him and said: ‘Enter into the joy of your marriage’ And the bridegroom arose with healthy body, bowed down to Jesus, and kissed him. When the judge and every one else saw this, they said: “Truly he is the Son of God.’69 The priests were amazed and astonished. And Jesus said: 
‘Gather all the people and enter into your joy. And they said: “Bless us and forgive us our sins. And he blessed them, and they did n ot see him afterwards, They went looking for him, but did not find him.660

37. <JESUS FROM AGE FIFTEEN TO THIRTY>

1. Jesus returned to his house in Nazareth, and everyone heard the fame of his wondrous acts. They said to Jesus: “We know that your words are true; why then do you hide yourself from us? Jesus said: 
‘I do not fear people. You see me as one of you, among you. But a 
658 Echoing Matt. 25: 21, 23.

659 Cf, Matt. 27: 54 (par. Mark 15: 39).

660 This story is found in an abridged form in C: ‘And Jesus entered the city of Ramla. At the time when he entered, there was a ruler who was the city judge whose son was near death, having fallen down from a high upper room on his wedding day. 
And his whole body was disjointed. And Jesus laid his hand and healed him. Many other miracles and wonders Jesus performed there, and many believed in his name and said: “He is God and Son of God.” And Jesus disappeared from their midst. Many went out to search for him but were unable to find him, for Jesus delivered his message there and returned quietly to his house in the city of Nazareth’ (J1432, p p. 362-3).

The Translation 143

t ime is coming, and has now come,**! when you will see my works but will not believe:662 Jesus then kept quiet; and they were unable to comprehend (his words). But when Jesus knew that his reputation had spread,®°3 he went and hid himself until the Law was to be fulfilled®*¢—till the time when he reached the age of thirty.

2. Thus the miracles Jesus did in the days of his childhood, which we saw and heard about, we wrote down in this history book by the firm declaration of the Holy Spirit. What was told earlier, about the beginning of the fullness of time,565 (and) about what Jesus did during his childhood, (shows that) he advanced to adulthood according to his will. That which we saw, we testify without hesitation to all, that hearing (it) you may come to believe in his name.

3. Now when the holy Virgin Mary was fifteen years old, she was given by lot to Joseph——at which time the annunciation to the holy Virgin and her conceiving God the Word took place. Joseph lived fifteen years (after that). When Jesus was fifteen years old and his mother thirty, Joseph died in good confession of faith, at the age of 120 years.6657 They took (him) away and buried him in the hill country of Judea, in the city of Judah. As for Mary, she fell into sadness since there was no one to look after her. And when the thirty days (of grieving) were over,5°* Mary arose and went to Elizabeth.*°9

4, Not many days after that, Elizabeth was taken (through death), i n good confession of faith in the Lord. And the Virgin remained alone. John, prior to the death of his mother, when he was fifteen years and six months old, arose and went to the region of Galilee and 
661 Cf. John 4: 23; 5: 25.

662 Echoing John 10: 25, 37-8; 14: 11-12.

663 Cf, Matt. 9: 26, 31; Mark 1: 28, 45; Luke 4: 14, 37; 5: 15; 7: 17.

664 Cf, Matt, 5: 17-18; Rom. 10: 4.

665 Cf. Gal. 4: 4; Eph. 1: 10.

666 Cf. John 20: 31; 1 John 1: 1-4.

667 In The History of Joseph the Carpenter, he dies at the age of 111, in youthful vigor (Battista and Bagatti (ed.), Proem and 10). Cf. Gen. 50: 22, the death of the patriarch Joseph at the age of 110.

668 Cf, Num. 20: 29 and above, 3: 2—3; 14: 8.

669 Cf. Luke 1: 39-45 and above, 5: 14-16; here, however, it is another visit— p urportedly fifteen years later.

144 The Infancy of Our Lord Jesus Christ ©

t o the Mount of Temptation, adjacent to the Jordan.6”° And he lived fifteen years in the desert, without leaving it, till he became thirty years old. For it was on the 22nd of the month Tishri, which is 9 
October, when the pregnancy of Elizabeth began;7! and it was nine months later, on the 16th of Tammuz, which is 5 July, when John the Baptist was born.672 The pregnancy of Elizabeth began six months earlier than the incarnation of the Word of God.673

5. On the 20th of Tebeth (which is 5 January), Jesus completed his thirtieth year,®”4 when John was thirty-one years old.675 On the 15th of Tammuz (which is 4 July), John came to preach in the desert repentance for the forgiveness of sins,676 John was baptizing in the Jordan River prior to the baptism of Christ. John used to say: 
‘I baptize you with water unto repentance, but the one who shall come after me, he shall baptize you with the Holy Spirit and with fire:677 This was the baptism that John performed in the Jordan for six months—till our Lord reached the age of thirty. For our Savior came to be baptized on the same day of the year as when he was born, 
‘on a Thursday.®78

6. John used to say back then: ‘He must increase and I (must) d ecrease.’679 John did not continue to baptize in the Jordan River 
670 No such tradition is known today at the Mount of Temptation near Jericho.

671 So also in 3: 8 and 5: 14.

672 The main manuscript has ‘the 10th of Tammuz, which is 30 July’ (M7574, fo. 
144"), contradicting the more consistent date given in 3: 8 above and in section 5 b elow. C has ‘the 16th of Tammuz’ (J1432, p, 365).

673 Following Luke 1: 26 and 36; cf. 3: 8 and 5: 14, above.

674 His birth being on the 21st of Tebet, which is 6 January (see 8: 5).

675 Actually thirty years and six months old (see the preceding section and the pertinent note there). The usual way of reckoning the age of adults in the Middle East is followed here.

676 His birth being on the 16th of Tammuz, which is 5 July (see 3: 8). John embarked on his mission when he turned thirty in the previous year. He was preaching for half a year when Jesus came to be baptized at age thirty—the norm in those days for public ministry. C has it clearer: ‘John became thirty years old on the 16th of Tammuz (which is 5 July), and the Savior became thirty years old on 6 
January (which is the 21st of Tebeth), six months later. On the 17th of Tammuz (which is 6 July), John came preaching in the desert repentance and forgiveness of sins’ (J1432, p. 365); i.e. he began preaching right after his thirtieth birthday.

677 Matt. 3: 11.

678 See above, 8: 5.

679 John 3: 30.

The Translation | 145

a fter the baptism of Jesus; John moved to Salim, for there was much water there.®8° And John was wearing clothes made of camel’s hair and a belt made of leather around his waist. And the hair of his head was very long and thick. And daily he went about barefoot and his head uncovered. And his food was locusts and wild honey,®*! which descended from the upper air, like the manna which their fathers ate in the desert.682

= 7. And Jesus was wearing reddish clothes, like the cloth from Bozrah:®83 a crimson robe of special weave, with a hood, seamless from top to bottom®* and its hem stitched all around; and a purple cloak of beautiful color, with a hood. And his hair was heavy, curly, and blond. And his face was handsomely beautiful and cheery, and his speech delightful. And in height, he was nine palms tall. He had an olive branch for a cane and sandals on his feet. And he went about on earth like one of (us) humans, conducting himself like the priests. 
He wore his robe and cloak daily, lest he should appear as one other than of his own nation.

8. And so he bore in his body hunger and thirst, and painstakingly he took upon himself all suffering for our sake.°5 Sometimes he displayed his Divinity openly, the power and the glory of his spiritual gifts, for he knew everything he bore within his body—for the fire of the Divinity dwelt in him. And he sanctified the earthly nature and purified every food and drink like gold.6*6 He so appeared in body as though he was bodiless. Many who saw him thought he was a man.687 
And he lived like this for thirty years.

680. John 3: 23.

$81 Matt. 3: 4; cf. Mark 1: 6.

682 Ex, 16: 4, 15; John 6: 31, 49.

683 Cf. Isa. 63: 1-3. Royal attire is implied here; cf. above, 20: 15.

684 Cf. John 19: 23.

685 Cf. 1 Pet. 1: 20; 2: 21-4.

686 The remote allusion to Matt. 15: 11 notwithstanding (cf. Mark 7: 15), there is an Aphthartodocetic or Julianist thought here that underscores the incorruptibility of the body of Christ. For earlier indicators of Julianism in this gospel, see 12: 2, 6; 36:3—4. C paraphrases as follows: ‘the divinity of the Father that dwelt in his body, b urning, consuming, and purifying the food and the drink which he partook. And there was no corruption in his body’ (J1432, p. 367).

687 A conflicting statement, reflective of Docetic Christology that tends to limit Christ to the realm of thought (cf. 21: 16).

146 The Infancy of Our Lord Jesus Christ 
9. At the time when the holy Virgin Mary had the annunciation, 
John was for six months in the womb;688 for this reason he was baptizing with water for six months, thus becoming the forerunner and the herald of the Word of God—until the coming of the one who is the giver and the affirmer of the Law.68 Even in his childhood he began to manifest his full Lordship so as to bring salvation to all and to see the restoration of the forefather Adam, whom he had created in his own image.6°

10. When he was twelve®! years old he sat in the courts of the temple, where children were brought together to be taught. And taking the book of the Law he read and interpreted the words for them. The priests and the scribes were amazed; they asked and said: 
“Who is this who is so renowned in wonders? How does he know the Scriptures when he has no education?’6? Jesus said: “Why do you question me? Search the Scriptures and see how you read (it).693 The priests said: “We know the Law and recognize the prophets. Who are you?’ Jesus said: ‘Had you searched the Scriptures, you would have known where I am from.’®5 The priests said: “Acquaint us with your name. Jesus said: ‘I told you, but you are unable to understand. They were put to shame when Jesus said this.

11. And he used to enter the holy temple where the priests were gathered. And Jesus heard their conversation. They were saying to 
688 A short resumption of the analogy drawn in sections 4-5 above.

689 Echoing Matt. 5: 17-18.

690 Allusion to Gen. 1: 27.

691 The main manuscript has ‘fifteen’ (M7574, fo. 145”). C omits sections 10-13 as it amplifies the divinity of Jesus (J1432, p. 367).

692 Several accounts from the canonical Gospels are conflated here: when he taught in the temple of Jerusalem at the age of twelve (Luke 2: 41-51); when in the synagogue at Nazareth he read and interpreted from the scroll of Isaiah, not ‘the book of the Law’ (Luke 4: 16-30); and when his authority to teach was questioned at a later time in the temple of Jerusalem (John 7: 14-18; cf. Mark 1: 22). The last account is here credited to Jesus at age twelve (or fifteen in the main manuscript). The parallel account in Infancy Thomas (19 Greek A) differs but little from that in Luke 2: 41-51; n ot so in the Arabic Infancy Gospel, which has Jesus discussing not only Jewish Messianism but also astronomy and philosophy (Peeters (ed.), 50-3).

693 John 5: 39.

694 John 8: 25.

695 John 5: 39.

The Translation 147

o ne another: “Look at that child who rebukes us right from our Law. 
Now, he is opposing us. To us he appeared to be from our tribe and lineage. Now, with what word could we rebuke him? We fear the revelation of his name, Come, let us take the Law of Moses and search whether it speaks for our time or concerning another period’? When they read it, they could not figure it out. However, they continued to consider him an opponent and, having fallen into despair, they could do nothing about his word.

12. And from year to year Jesus would go to Jerusalem on the feast of the Passover, to fulfill the Paschal covenant. He read the Scriptures from the beginning and increased in knowledge from day to day.§% 
And many heard about his spiritual gifts. He would duly answer those who would inquire of him. And he used to tell about the things to come and the hereafter. Those who heard (of him) wished to see him. He enhanced his knowledge without sinning, and had a desire to give and take with (our) human nature and to show us his compassion and love for humankind. He did not seek glory from people;®97 rather, he looked for opportunities to forsake the things of the body. And he alone knew his thoughts. He disdained judges.

13. Going about, he observed the tradition of the fathers. He used to ask the priests and the scribes for words of wisdom, and in amazement they used to say: ‘From where does he have such knowledge?’698 And Jesus would dare to sit among princes and judges, l istening for justice. He would go among the crowd in the public square and would rebuke the thoughtless. Taking the Book of the Law, he would read and rebuke them; and they would approve of his grace of knowledge and wisdom.

14. Jesus dwelt in the city of Nazareth; however, the residents of the city considered him a stranger.®9 Taking over our nature, he mingled it with his Divinity,7°° and he presented us to the Father.

696 Luke 2: 40, 52.

697 Cf. John 12: 23, 28.

698 Mark 1: 22; John 7: 15.

699 Cf, Matt. 13: 53-8 and parallels (Mark 6: 1-6; Luke 4: 16~30), on the rejection of Jesus at home.

700 A Theandric statement; cf. ‘and intermingled (us) humans with the angels’ in the next section. See Meyendorff, Christ in Eastern Christian Thought, 149-51.

148 The Infancy of Our Lord Jesus Christ 
When he became thirty years old, he came humbly to the Jordan and washed away the filth of sin.7°! The Father testified from above: “This is my beloved Son’7°2 And John also testified, saying: ‘This is the Lamb of God who came to take away the sin of the world. 703

15. (When) in the water,7 he crushed the head of the serpent.7°5 
He then fasted for forty days and overcame the tempter.7° He embarked on performing miracles and wonders and manifested himself as Redeemer and Savior of the world. He brought healing to suffering people. The earth he made into heaven and reconciled the Father with his creatures,” and mingled (us) humans with the angels.708

16. With them we too sing glory to his holy childhood, to his divine essence and incomparable personhood. To the holy and glorious birth and incarnation of our Lord Jesus Christ (be) glory always. Amen,709

701 Vicariously, that is. Baptism as the means for remission of sins is affirmed since the beginnings of Christianity, and earlier in sectarian Judaism.

702 Matt. 3: 17 (par. Mark 1: 11; Luke 3: 22); 17: 5 (par. Mark 9: 7; cf. 2 Pet. 1: 17).

703 John 1: 29,

704 Lit., ‘on the waters’ (M7574, fo. 148").

705 Cf. Gen. 3: 15; Rom. 16: 20; Heb. 2; 14.

706 Matt. 4: 1-11; cf. Luke 4: 1—13.

707 Rom. 5: 10; 2 Cor. 5: 18.

708 C omits the last sentence (J1432, p. 369); D omits the verb (M5599, p. 352, m isnumbered 353 before the once-fallen leaf (the verso of which is numbered 352, a full-page colophon) was properly reattached).

709 C concludes as follows: ‘And he granted us life that we may dance with the angels, sing with the heavenly host, praise with the shepherds (cf. 10: 2, where the angels’ words of praise in Luke 2: 14 are attributed to the shepherds), <worship with the Magi> (from D (M5599, p. 352)), and bless with the assembly; and that we may celebrate with one another. Let us glorify the Father, worship the Son, and honor the Holy Spirit. Let us always praise the Trinity. Let us lift up our voices in blessing and honor to the Triune Lordship of the Father and the Son and the Holy Spirit, now and always and unto the ages. Amen’ (J1432, p. 369). There is reason to suspect that the scribe of the main manuscript abridged the concluding lines so as to begin his colophon at the top of the next page, as follows (M7574, fos. 148—150"):

Glory to the Most Holy Trinity and One Godhead: the Father, the Son, and the Holy Spirit.

In the year 688 of the Armenian Era (= AD 1239), during the pontificate of Lord Kostandin (I, in office 1221-67), chief overseer of the Armenians, and during the reign of King Het'um (I, reigned intermittantly 1226-69) of the Armenian clans 
The Translation 149

d escended from Hayk, and during the tyrannical domination of the Mediterranean regions by the Ishmaelite nations under (Seljuk) Sultan Ghiyath ad-Din (II, reigned 1237-46), son of Ala ad-Din (I, reigned 1220-37), and during the episcopate of Lord Grigor of the great (and) glorious metropolis of Sebastia, this spiritually uplifting and God-inspired book of the childhood of Christ was copied by the sinful Astuatsatur.

The willing recipient of this (book), who obtained it with just earnings, is the Godloving, charitable, and hospitable priest T’@odos—-along with his Christ-loving wife and their lively children, the priest Rstakés and the spiritually nourished and studious young Vard, and others; so that they be remembered with their children and parents who are at rest in Christ: the priest Vard and Tsaghik.

And now we ask all and request from all who benefit from reading this (book) to ask of Christ forgiveness of sins for the laborers and the recipients, the priest T‘éodos and all his kin and Astuatsatur and all his kin. May Christ God have mercy on them at his coming and make them worthy to be part of the circle and of the ranks of the saints and of the just whom we have mentioned (in this book). Amen.

This God-spoken book was copied by the hand of the unworthy Astuatsatur in the glorious city of Sebastia, near to the luminous and God-inhabited sanctuary founded and established by the hand of Saint Gregory our Illuminator, through whose (mediation) may Christ God at his coming have mercy on the scribe and the recipient, also on those whom we have mentioned in this book of the childhood of Christ, and on their parents. May he make them, and those whom you remember in prayer, (especially) the builder Awetik‘ and his wife Mamst‘er and their parents, p artners with his saints. And glory to Christ God, always, Amen.

Through the mediation of all your saints, Christ God, have mercy on the priest Vasil, the bearer of this copy, and on his forebears, the priest Khach‘anun and the ascetic priest T‘oros and all their kin. Amen.

Christ God, who crowned the saintly king[s] Theodosius and Constantine, crown and bless with the same crown the recipient Lord Todos and his parents, and the new priest Step‘anos who was recently ordained by him, and the priest’s wife Mina and their parents. Amen.

The text of the colophon appears in A. S. Mat‘evosyan (ed.), Hayeren Dzeragreri Hishatakaranner, ZhG Dar [Colophons of Armenian manuscripts, 13th century], 
Nyut‘er Hay Zhoghovrdi patmut‘yan [Topics relevant to the history of the Armenian People], 20 (Yerevan: Armenian Academy of Sciences, 1984), no. 164, pp. 208-9.

Appendix I

Three Early Armenian Versions of the Protevangelium of James 
There are three early Armenian versions of the Protevangelium of James, r epresenting three independent translations from a primitive Greek text (the third translation is an extract from a full text). These were published by Tayets‘i,! each based on a separate, fairly good manuscript of the Protevangelium in the library of the Venetian Mekhitharists on the Isle of San Lazzaro in Venice (V201, 203, 223).2 A Latin translation of the three versions, with textual observations, was prepared by Quecke for De Strycker’s reconstruction of the earliest form of the Greek text of the Protevangelium.? The textual significance of these early versions is second only to that of the earliest Greek manuscript of the Protevangelium (Papyrus Bodmer 5).

Angle brackets < > in the translation denote omissions in the text that call for the supplied words; parentheses ( ) circumscribe implied words and/ o r others necessary for idiomatic English.

1 Esayi Tayets‘i (ed.), Ankanon girk‘ Nor Ktakaranats‘ [Apocryphal books of the New Testament], T‘angaran haykakan hin ew nor dprut‘eants‘ [Treasury of ancient and recent Armenian texts], 2 (Venice: S, Ghazar, 1898), 237-67. l 2 Ibid., pp. viii-ix (citing old nos. 985, 1447, and 1014; corresponding to current nos. V203 [A, below], V223 [B], and V201 [C], respectively). See Barsegh Sargisean (Basile Sarghissian), Mayr ts‘uts‘ak hayerén dzeragrats’ Matenadaranin Mkhit‘areants‘ i Venetik [Grand catalogue des mss. arméniens de la bibliothèque des PP. Mékhitharistes de Saint-Lazare], 2 vols. (Venice: S. Ghazar, 1914-24), ii. 
113, 123 (for no. 203), 352, 357-8 (for no. 223), and 37, 56-67 (for no. 201). Tayets‘i omits Chapter 25 of B; the text is provided in Sargisean’s catalog (ii. 357).

3 Emile de Strycker, La Forme la plus ancienne du Protévangile de Jacques ... En appendice: Les Versions arméniennes traduits en Latin (by Hans Quecke), Subsidia Hagiographica, 33 (Brussels: Société des Bollandistes, 1961); see esp. p. 37 for a list of the Armenian manuscripts, and pp. 439-73 for the Latin translation with introductory remarks and text-critical notes.

Appendix I | 151

[A] Remembrance of Joachim and Anne: The Birth of the Virgin Mary and of the Savior 
I. 1. Joachim was a very wealthy man and he used to offer a double portion of sacrifice from everything he owned. And Joachim said: “The overflow of my sacrifice will be for the atonement and forgiveness of sins for all the people.’ 2. The great day of the Lord was drawing near, and the sons of Israel were offering their sacrifices. Among them was a certain Reuben who said: ‘You are not allowed to offer sacrifices first, for not having raised offspring in Israel? 3. Joachim became very sad and did not show himself . to his wife. And referring to the twelve tribes of Israel, <he said>: ‘Is it I a lone who have not raised a child? And he remembered the patriarch Abraham, how in his old age the Lord God granted him a child, Isaac. 4. 
And Joachim became very sad and did not show himself to his wife. And he went weeping to the desert and pitched his tent there. And he fasted forty days and forty nights. And he resolved in his heart not to come close to food, <saying>: ‘Until the Lord God visits me, my prayer shall be my food and my fast my drink’

II. 1. His wife lamented twice as much and mourned twice over, saying: 
‘I shall weep for my widowhood and I shall mourn for my childlessness’ 
2. The great day of the Lord was drawing near, and her servant said (to her): 
‘How long will you let yourself suffer? Behold, the day of the Lord is drawing near; it is a great (day) and you are not allowed to mourn. It is improper for me to speak with you like this, for I am your maid servant and <you> of royal character’ 3. Hosanna said to her: ‘Depart from me. I shall not do that, f or the Lord my God has afflicted me? She added: “Would I be thus deceived by you? You have come to have me partake of your sins? The maid servant replied and said: ‘What greater curse than that could I have added to you had you listened to me? For the Lord has closed your womb to keep your belly from bearing fruit’ 4. And she became very sad. She took off her clothes of mourning; she then washed her head and put on her bridal clothes. And in the ninth hour of the day she went down to her garden. She saw a laurel tree and sat beneath it; and she asked of her Lord, saying: ‘O God of our fathers, h ear my petitions and bless me as you blessed the womb of Sarah and gave her a son, Isaac,

III. 1. While Hosanna was gazing at the sky she saw a tree there and a nest in the laurel tree. And she mourned to herself, saying: “Woe is me, miserable that I am. From what kind of womb did I emerge? I alone was born with a curse among the sons of Israel. I have been despised and banished from the temple of my God? 2, ‘What am I like in my misery? ... for they have offspring before you, Lord. 3. ‘Woe is me. What am I like? (I am) not 
152 Appendix I

(like) the waters, for the tranquil and lowly waves bless you. Woe is me. 
What am I like? (I am) not (like) the earth, for the earth produces fruit before you in its season and it blesses you, Lord.

IV. 1. And behold, an angel of the Lord stood before her and said to her: 
“The Lord has heard your petitioning voice. And behold, you will conceive and give birth, and that child shall be for the entire world’ And being filled with goodness, Hosanna said: ‘O Lord my God, whether I give birth to a male or a female (child), I give it as an offering. [Text adds “And Joachim said:”] And throughout the days of its life it will be a minister to the Lord. 
2. And behold, two angels came to her and said to her: ‘Your husband Joachim is coming with his messengers.’ For an angel of the Lord had descended to Joachim and had said to him: ‘Joachim, Joachim, the Lord _ has heard your petitions. Go down from here, for your wife will conceive and will give birth. 3. Joachim immediately went down and summoned his shepherds to him and said to them: “Bring me today ten lambs pure and white... and this will be for the priests and the elders and for all the people’ 
4. And behold Joachim came with his flocks, and his wife Hosanna stood beside the gate and saw Joachim coming with his flocks. Hosanna went forth and threw herself around his neck and said: ‘Now I know that the Lord my God has blessed me abundantly. For the widow is no longer a widow and the heirless no longer without an heir’ And Joachim rested that day in his home.

V. 1. On the next day he brought his offering and looked earnestly at the priest going up to the altar. Joachim concluded that he was sinless and, being justified in the temple of the Lord, went to his home. 2. Six months came to completion for Hosanna; and in the eighth month she gave birth, saying: 
‘What did I give birth to? They said: ‘A female child? And Hosanna said: 
“My soul is exalted today. And she laid the child beside her and washed and wiped her. And when the days came to completion, she gave her the breast and named the child Mary.

VI. 1. The child grew every day and waxed in strength. When she was six months old, her mother allowed her to take steps toward her. And she walked back and forth to her mother’s lap. Her mother lifted her up into her lap and said: ‘As the Lord my God lives, you will not step on the ground until the day you are taken to the temple of the Lord’ And she made a sanctuary in her room where nothing unclean or impure was brought in. 
And she called the daughters of Jerusalem unto her and they instructed her. 
2. And when the child became a year old, Joachim held a great feast and presented the child to the priests. And they blessed her, saying: “May the Lord God of our fathers bless this child with a blessing that does not pass away. 3. And her mother took her from her house of prayer, gave her the breast, and blessed her, saying: ‘I shall bless the Lord my God, for he has 
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- visited me and removed the reproach of my enemies, and has given me a fruit of righteousness. Who will report to the sons of Israel that Hosanna has a nursing child and has had her reproach replaced with blessing?’ And she arose and worshipped him. When the supper was over, she went down glorifying the Lord God of Israel.

VII. 1. Months passed for the child. When the child became two years old, 
Joachim said to his wife: ‘We should take the child to the temple of the Lord and should fulfill the promise we made to the Lord; otherwise the Lord may summon us and (our) offering to the Lord may amount to nothing’ 
Hosanna said: ‘Let us halt and wait until the third year; otherwise she may seek her father or mother. Joachim said: ‘So be it’ 2. When the child became three years old, Joachim said; ‘Call the undefiled daughters of Israel and have them take blazing torches, Let none of them turn back and take the heart of the child captive, away from the temple of the Lord? And <the priest> r eceived her and said: ‘The Lord has made your name great among the people of Israel, to the end of days; and the Lord has revealed his word to the sons of Israel? 3. He set her on the second step of the altar, and the Lord God gave her grace and blessed every house in Israel. And she danced on her feet.

VIII. 1. And her father and mother went away, glorifying and blessing God, that the child did not miss them. Mary was in the temple of the Lord like <a dove>, receiving food from angels. 2. When she became twelve years old, the priests held a council and said: ‘Behold, Mary has become twelve years old in the temple of the Lord God. What shall we do with her, lest the temple of the Lord our God <be defiled>?’ And the priests said to Zechariah: “You have been appointed to the Lord’s altar. Enter the holy place and pray about her’ 3. And behold an angel of the Lord descended and said to Zechariah: ‘Go out and gather all the widowers of your people, and let each of them bring a cane, and the one the Lord reveals to you, to him shall the virgin become a wife’ And the herald went through all the provinces of Judea and blew the trumpet, and they came one and all.

IX. 1. Joseph dropped his adze (and) went to the meeting. And they all left their <canes> with the high priest. And when he had taken their canes, h e entered the temple to pray. And after lingering in prayer, he took the canes, went outside, and gave each (his cane). And no sign appeared among them. He gave the last one to Joseph; and behold a white dove came out of the cane and rested on Joseph’s head. And the priest said to Joseph: ‘You shall inherit the virgin; take her into your safe-keeping. 2. Joseph refused, s aying: ‘I am an old man and she is a virgin’ And the priests said to Joseph: 
‘Fear the Lord your God. Remember how the Lord God dealt with Dathan, 
Korah, and Abiram, how the earth split open and devoured them, and fire consumed their camps because of their opposition. Fear, Joseph, lest some 
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u nexpected evil should happen to your house. 3, Joseph was afraid and took her into his safekeeping. And Joseph said to her: “Mary, I received you from the temple of the Lord, but I shall leave you at my home while I go to construct my buildings; I shall come back to you?

X. 1. The priests held a council among themselves and said: ‘We should make a curtain for the temple of the Lord’ And the high priest <said>: ‘Call to me eight virgins from the tribe of David’ And the officers went and found seven [text has ‘eight’]. And the <high> priest remembered that Mary was from the tribe of David, and that she was holy. And the officers went and brought her to the temple of the Lord. 2. And the <high> priest said: “Cast lots, as to who among you will spin for me the pure gold, the muslin, the scarlet, the blue, and the purple’ And the purple and the true scarlet fell to Mary, and she took them to her home. At that time Zechariah stopped talking. Samuel took his place in the temple of the Lord until Zechariah spoke again.

XI. 1. Mary put aside the scarlet (thread) she had in her hands, lifted up a pitcher and <went> out to fetch water. And behold, there came a voice, s aying: “Greetings to you, Mary full of grace. The Lord is with you. You are blessed among women. And she turned to the right and to the left, <to see> f rom where this greeting was. She then entered her house frightened, laid down the pitcher. Taking up the scarlet and the purple she sat on her chair. 
2. And behold, the angel of the Lord stood by her and said to her: “Do not fear, Mary. For you have found favor before God; you will conceive by his Word. Mary began to think: ‘Am I to conceive and give birth like any other woman? 3, And behold, the angel of the Lord stood by her and said: Not so, 
Mary. For the Holy Spirit will come to you and the power of the Most High will overshadow you. The one to be born from you is holy. He will be named Jesus, and he will save his people from sin? And Mary said: ‘I stand before you as a maidservant. May it happen to me according to your word.

XII, 1. She made the scarlet followed by the purple and gave (them) to the priest. And the priest blessed her and said: ‘Mary, the Lord has magnified your name; and you will be blessed among all the generations of Israel; 
2. Mary rejoiced and went to Elizabeth. And (Elizabeth) came to the door and opened (it) for her and said: ‘How is this (happening) to me that the mother of my Lord should come to me? And she added: “The child leapt in my womb. But Mary was forgetting all the words that Gabriel the angel of the Lord had spoken to her. Lifting up her eyes to heaven, Mary said: 
‘O Lord... that tribes and nations will bless <me>. 3. And she stayed with Elizabeth for about three months. And day by day the infant grew, and Mary hid herself from the sons of Israel. She appeared to be ten years old when this happened to her.

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XIII. 1. Joseph returned from his buildings. As he entered his house he found that Mary was heavy with child. When he saw her like that, he beat his forehead and threw himself on the ground, weeping bitterly and saying: 
“With what face shall I look upon the Lord my God? What can I do for this girl? For I received her from the temple of the Lord my God as a virgin, but I did not keep her pure. Who has preyed upon me? Who has done this evil in my home? Who has taken this virgin as a captive from me? Has the narrated history of Adam been fulfilled in me? For just as Adam was praising (God), t he serpent came and found Eve alone and deceived her. Could it be that this has happened to me?’ 2. Joseph rose up from his grieving, called Mary to him and said to her: ‘Go away, servant of God! What have you done? Have you forgotten the Lord your God? Miserable one. You have humiliated yourself, you who were brought up in the Holy of Holies’ 3. And she wept bitterly, in grief, and said: ‘I am pure and have not known a man. Joseph answered and said: ‘How then have you become pregnant?’ Mary said: ‘As the Lord my God lives, I do not know from where has this come to me.

XIV. 1. While she was weeping, Joseph was very afraid and he kept quiet, t hinking what to do about her: ‘If I hide her, I will be sinning and will be found in opposition to the Law of the Lord; if I reveal her to the sons of Israel, I am afraid the one who is in her is the angel of the Lord. I may be found handing innocent blood over to death. What should I do? I shall secretly divorce her from me. The night was drawing near. 2. An angel of the Lord appeared to him and said: ‘Fear not for your virgin. For the one to be born of her is from the Holy Spirit. She will give birth to a son, and you will name him Jesus. He will save his people from their sins’ Joseph rose up from his sleep and glorified the Lord God of Israel who had bestowed such favor on him; and he kept the virgin.

XV. 1. Annas the scribe came to see Joseph and said: ‘Why did you not appear before the people today?’ Joseph said to him: ‘I was tired from the journey and rested for a day’ (Annas) turned around and saw Mary was heavy with child. 2. He went to the priest and said: ‘Listen to me: the one you vouched for has committed a great sin. He has defiled the virgin he received from the Lord’s temple. He has concealed his marriage and has not revealed this to the sons of Israel” The high priest said: ‘How would I know [text has ‘you know’] that...’...‘Send an officer of the Lord and you will find that the virgin is heavy’ The officers went and found that it was just as Annas the scribe had said. They brought the virgin to the temple and made her stand in the temple, and Joseph with her. 3. The high priest said to her: “Why have you done this? Why have you brought suffering upon yourself? Have you forgotten the Lord your God? You who were nurtured in the Holy of Holies and received food from the hand of the angel? When Mary heard them say 
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“Why have you done this?’ she wept bitterly and said: ‘As the Lord my God lives, I am pure of this’ 4. The high priest said (to Joseph): ‘Do not lie, b ut tell the truth: Did you conceal your marriage, not revealing it to the sons of Israel and not bowing your head under my hand so that your offspring might be blessed in all the earth?’ Joseph stood silent in the court.

XVI. 1. The priest said to him: ‘Hand over the virgin you received from the temple of the Lord’ Joseph, in tears, said: ‘As the Lord my God lives, 
I have not known her? And the priest said: ‘I will have both of you drink the water of conviction, and may the Lord convict you of your sins before your very eyes.’ 2. The priest gave it to Joseph and Mary to drink, and sent them to the mountainous region. But they came back whole. All the people were amazed when they saw them, for no sin was revealed in them. 3. And the priest said to them: ‘Since your sin was not revealed, I do not condemn you. 
And he released them. Joseph took Mary and went to his house.

XVII. 1. A decree went out from Caesar Augustus that everyone from Bethlehem and all Judea was to be registered for a census. Joseph said: 
‘I know my sons. But what should I do about this girl? Should I register her as wife? I would be ashamed. As my daughter? All the sons of Israel know that she is not my daughter. And he added: “This would not work. May the Lord act through me as he wishes, 2. Joseph utilized his donkey and seated Mary on it; and Manuel, the son of Joseph, went along with Mary. When they had gone three miles, Joseph turned to Mary and noticed that she was gloomy. He said to himself: ‘Maybe she is heavy because of her pregnancy? 
He turned again and noticed that she was laughing; and Joseph said to her: 
“Mary, why is it that one time I see your face gloomy and at another time laughing?’ Mary answered Joseph and said: “Because I see two peoples, one in mourning and the other happy and rejoicing’ 3. When they had gone half way, Mary said to Joseph: “Take me down from the donkey, for the one _ within me is pressing on me to come (out), She told him again: “Take me down quickly.” And they took her down. And he said to her: “Where can I take you to cover you? For this is a desert area.

XVIII. 1. He found a cave and took her into it. He assigned his son to her and went out to find a midwife in the land of the Hebrews, in Bethlehem. 
2. ‘I, Joseph, was walking. I lifted up my eyes toward heaven and saw those (creatures) of the air not moving—the birds at rest. And I saw a jar laid down, but the potter leaning to one side. And some put their <hands> to their mouths and were chewing, but they were not chewing. And those lifting (their hands) to bring close to the mouth did not bring them close. 
Everyone had his face turned down. 3. I looked and saw [text has “They looked and saw’] a flock of sheep standing still, not moving. And the shepherds raising the rod to strike their flocks, but the [text has ‘his’] hand 
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r emaining raised up. And I looked [text has ‘he was looking’] (and behold) a n overflowing river (frozen) still. And I saw grazing goats; they had their mouths on the edge of the river, but they were eating nothing.

XIX. 1. ‘And I saw a woman coming down a mountainside. We met and greeted each other. She asked me and said: “O man, where are you going and who is the one who has given birth in the cave?” I said: “Mary, the one who was staying in the temple. She was allotted to me as wife, but she is not my wife. She conceived by the Holy Spirit”? The woman said to him: ‘Are you telling the truth? Joseph said: “Come and see? And the midwife went with him. 2. And the two paused outside the cave. And a bright cloud overshadowed the cave. The midwife said: “My soul has been magnified today, f or I have seen a new miracle with my eyes. For God has given salvation to Israel” And right away the cloud was lifted up from the cave there, and a great light appeared within the cave, so that the eyes could not gaze at it or bear it. Soon, after a moment, the light was drawn aside, until the infant was seen. And he took the breast of Mary and began to feed. The midwife cried out and spoke from that cave: ‘I have been justified’ 3. ... And she met a woman named Salome and said (to her): ‘I shall recount to you what I have seen. A virgin has given birth, a wonder beyond all nature. Salome said: ‘As the Lord my God lives, unless I go and ascertain and see with my eyes, I will not believe that a virgin has given birth.

XX. 1. The midwife went in and said: “Mary, brace yourself, for Salome wants to see you....and she cried out saying: “Woe is me for my sin and faithlessness. For I have put the living God to the test, and behold, my burning hands are falling apart’ 2. Kneeling down, she begged God and said: 
‘God of our fathers, remember me for I am a child of Abraham, Isaac, and Jacob. Do not reprimand me before the sons of Israel, but deliver me to the poor. For you know that I have served under the supervision of your name and have received my wages in full from you? 3. And behold, an angel of the Lord came by and said: ‘Salome, Salome, the Lord has heard your petitions. Throw yourself before the child, and your sins will be forgiven. 4. Salome lifted the child and said: ‘He has been born King of Israel”... then, saying: ...

XXI. 1....Magian kings came from the east, saying: “Where is the one who was born king of the Jews? For we saw the star in the east and have come to worship. 2. When king Herod heard, he was very troubled; and he sent his servants to the Magi. And he held the chief priests in the courthouse and s aid: “Where is it written in your <scripture> about the Christ who is born?’ 
He quizzed the Magi, asking them: ‘What did you see? They replied: “We saw the star, for <a king> had been born in Israel, and we came to worship him? And king Herod said: ‘Go verify (it). If you find (him), let me know,

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t hat I may come to worship him, 3. As the Magi moved onward, behold, the star they had seen in the east came and guided them until it reached the cave, and stood suspended above the child’s head. And the Magi saw him with his mother Mary. They took out and bestowed (on him) gold and myrrh and worshipped him. 4. But they were commanded by the angel never again to return to Judea. They went to their land by another way. |

XXII. 1. When Herod realized that he had been deceived by the Magi, he grew angry, gloomy. He said to them [i.e. his troops]: ‘Kill the infants in Judea and throughout its boundaries, two years and under.” 2. When Mary heard that Herod was killing the infants, she took the child and wrapped him and placed him in a manger for dumb animals. 3. When Elizabeth heard that John was being sought, she took him and went to the desert. And she sought a solution from God and asked for protection. But they found no respite. Elizabeth moaned and said: ‘Mountain of the Lord, receive the child with the mother? And straight away the mountain split open and received them.

XXIII. 1. But Herod was looking for John, and he sent officers to the altar of the Lord, to Zechariah, saying: ‘Where is your son? Where have you h idden him?’ And he said: ‘I am a minister, and I stay in the temple of the Lord. How could I know where my son is? 2. The officers returned and reported to Herod. And he became very irate and said: ‘His son is about to reign over Israel’ Herod sent (his officers) to him a second time, saying: “Tell me, where is your son?’ And he answered and said: ‘I do not know where he is? They went and reported likewise. And he sent for him a third time, s aying: ‘Do you not know that I can shed your blood with my hand?’ The officers went and conveyed these words to the priest. 3. Zechariah said: ‘May God be my witness; if you kill me, the Lord will receive my spirit, since you will be shedding innocent blood at the entrance to the altar and the table.

XXIV. 1. The priests came together at the time of greeting and said: ‘How come Zechariah did not meet us with his customary blessing?’ And they stood and waited for Zechariah to greet them at the hour of prayer, to glorify the Most High. 2. When he did not attend, everyone was surprised. One of them entered the holy place, and saw blood congealed beside the table of the Lord. And he heard a voice: ‘Zechariah has been murdered, and the blood will not be wiped away until the avenger comes. As he heard, he was very frightened, (and) went out and reported to the sons of Israel what he had seen and heard. 3. Others entered also and saw the blood congealed beside the table. When they saw that, they tore their clothes from top to bottom. 
His body was not found, but his blood was there, congealed like stone. And they left in fear.

And glory to Christ, always. Amen.

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[B] On the Great Epiphany (and) the Vigil of Joachim and Anne, t he Parents of the Theotokos Mary 
I. 1. Joachim was of the number of those in the ‘Histories of the Twelve Tribes. He was a very wealthy man who used to offer a double portion of sacrifices. And Joachim used to say in his mind: ‘May God add to my sacrifice, let it be for all the people; and the forgiveness of the Lord God, f or my atonement. 2. The great day of the Lord was drawing near, and the sons of Israel were offering their sacrifices. Reuben confronted him and said: “You are not allowed to offer sacrifices first, for you have not raised an offspring in Israel? 3. Joachim became very sad, and did not show himself to his wife. And referring to the twelve tribes of Israel, <he said>: 
‘Am I the only one who has not raised offspring among the people?’ He considered the righteous ones and observed that they had offspring in Israel. And he remembered the patriarch Abraham, how in his old age he was granted his son Isaac. 4. And Joachim became very sad, and did not show himself to his wife. And he went weeping to the desert and pitched his tent there. And he fasted forty days and forty nights. And Joachim | text adds ‘and Anne’} resolved in his mind and said: ‘T shall not come close to food or drink until the Lord my God visits me. My prayer shall be my food and drink’

U. 1. Now his wife Anne lamented twice as much and mourned twice over. ‘I shall mourn’, she said, ‘my widowhood, and shall lament my childlessness. 2. The day of the Lord was drawing near, and Judith, her servant said to her: “How long will you cause yourself to suffer? Behold, the great day of the Lord is drawing near and you are not allowed to mourn. Take this pillow from me that my supervising lady had given me; I am not allowed to carry it, since ] am your servant and it is of royal quality. 3. Anne said to her: 
_ ‘Depart from me. I shall not do that, for the Lord God has afflicted me much. Could it be that a deceiver counseled you and you have come to have me partake of your sin?’ Judith, her maidservant, answered and said to her: 
‘Why would I curse you more than that, had you listened to me? For the Lord has firmly closed your womb to keep your belly from bearing fruit? 4. And Anne became very sad. She took off her clothes of mourning and washed her head and put on her bridal clothes. And in the ninth hour of the day she went down to her garden. She saw a laurel tree and sat beneath it; and she asked of God, saying: ‘O God of our fathers, bless me and hear - my petitions as you heard and blessed the womb of Sarah and gave her a son, Isaac.’

WI. 1. While Anne was gazing at the sky she saw a nest for the young in the laurel tree. And Anne mourned to herself, saying: “Woe is me, miserable 
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w retch that I am, Who gave me birth? From what kind of womb did I emerge? I alone was born with a curse before the sons of Israel. I have been despised and shamed and banished from the temple of the Lord my God? 2. ‘Iam miserable. What am I like? (I am) not (like) the birds of the sky, (for) they have young before you, Lord. Woe is me. What am I like? I am not like the wild beasts of the earth, for even they have offspring before you, 
Lord. Woe is me. What am I like? I am not like the irrational creatures, for even the irrational ones have offspring before you, Lord? 3. “Woe is me. 
What am I like? <I am not like the waters,> for even the waters have offspring before you, Lord. For the tranquil waves rejoice, lowly as they are, and the fish bless you, Lord. Woe is me, wretched that I am. What am I like? Not even (like) the earth! For the earth produces fruit in its season, and it blesses you, Lord’

IV. 1. And behold, an angel of the Lord stood before her and said to Anne: 
“The Lord has heard your petitions. You will conceive and will give birth to a female child, and your offspring will be renowned throughout the entire world’ And being filled with joy, Anne said: ‘As the Lord my God lives, w hether I give birth to a male or female (child), I shall take and present it as an offering to the Lord God, should I give birth? 2. [missing]. 3. Joachim immediately went down and summoned his shepherds to him and said: 
‘Bring me here ten lambs, pure and white, and these ten will be for the Lord my God. And bring me twelve calves, pure and white, and they will be for the priests and the council of elders of the sons of Israel. And bring me a hundred male goats, and the male goats will be for all the people’ 4. And behold Joachim came with his flocks, and his wife stood beside the gate and saw Joachim coming with his flocks. She went forth and hung on his neck and said to him: ‘Now I know that the Lord my God has blessed me abundantly. For the widow is no longer a widow and the heirless no longer without an heir? And Joachim rested that first day in his home.

V. 1. On the next day he brought his offering and said: ‘May God grant me atonement and may it be revealed to me through the priest’s (golden) plate.’ 
So he offered his gift and looked earnestly at the priest’s plate as he went up to the altar of the Lord. No sin was found in him, And Joachim said: ‘Now I know that the Lord God has blessed me and has forgiven all my sins. And Joachim [text adds ‘and Anne’] went down from the temple of the Lord justified and came to his home. 2. Seven months came to completion for 
4 Here and in the next line the text has a transliteration of the Greek word petalon, t he golden plate tied to the high priest’s turban. Tayets‘i capitalizes the twice-transliterated word, confusing it for the priest’s name (Ankanon girk, 253). Cf. Exod. 28: 36-7; 29: 6; 39: 30-1; Lev. 8: 9.

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Anne; and in the seventh month she gave birth and asked the midwife: 
“What was it that was born?’ And she replied: ‘It is a female child’? And Anne said to her: ‘My soul exalts the Lord today. And she laid her by her side. And when the days came to completion, she washed her and wiped off her impurity, gave her breast to the child, and named her Mary.

VI. 1. And the child grew every day and waxed in knowledge. And when she was six months old, her mother allowed her to walk (few) steps. And when she walked seven steps, she came throwing herself into her mother’s lap. And her mother took her into her lap and said: ‘As the Lord our God lives, you will not walk on the ground until I have taken you up to the temple of the Lord? And Anne made a sanctuary in the room within her house, and nothing unclean or filthy was brought in there. And she called the holy daughters of the Hebrews to entertain her. 2. And when the child’s first year was complete, Joachim [text adds ‘and Anne’] held a great feast and invited the priests, the patriarchs, the scribes, the elders of the council, and the whole congregation of Israel. And taking the child, Joachim presented her to the chief priests, and they blessed her, saying: ‘God of our fathers, bless this child and grant that she be renowned forever among all nations.’ And all the people said: ‘May it be so, may it be so; He presented her to the chief priests, and they blessed her, saying: ‘May the Most High God look upon this child and bless her with a blessing that does not pass away. 3. And her mother took her from her house of prayer and gave her the breast, saying: “With blessing shall I bless the Lord my God, for he has visited me and has removed the reproach and the insult away from me. And the Lord God has given me today the fruit of righteousness before him. Who will report to the sons of Israel that Hosanna has a nursing child and abides at home with blessing?’ 
And she arose with awe and worshipped him. When the supper ended, they went down with joy, glorifying the God of Israel.

VII. 1. When the child became two years old, Joachim said to his wife: 
‘Come, let us take her to the temple of the Lord, so as to fulfill the promise we made; lest the Lord should summon us and our offering be unacceptable.’ 
And Anne said: ‘Let us wait until the third [text has ‘second’] year; lest she suddenly seek her father or mother? And Joachim said: ‘Amen. So be it? 
2. And when the child became three years old, Joachim said: “We shall call the daughters of the Hebrews and each shall take a lantern and have it fully blazing. And none of them shall turn back to take her heart captive, away from the temple of the Lord? And the priest took the child into his lap and said: “The Lord has made your name great in all the earth, to the end of your days; and the Lord shall reveal his word to the sons of Israel? 3. And he set her on the third step of the altar, and the Lord God gave her grace, and the house of Israel blessed her. And she danced on her feet.

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VIII. 1, And her father and mother went down, glorifying the Lord, that the child did not miss them. And Mary was in the temple of the Lord like a dove in a flock, receiving food from the hand of the angel. 2. And when she became twelve years old in the temple of the Lord, they held a council. 
‘Behold, Mary has become twelve years old; what shall we do with her?’ And the chief priests said to Zechariah: “You have been appointed to the Lord’s altar. Enter the holy place and pray about her, and we will do whatever the Lord God reveals to you’ 3. And the <high> priest took the <robe with> t welve bells and entered the Holy of Holies and prayed about her. And behold, an angel of the Lord descended and said: ‘Zechariah, go out and gather all the widowers of your people, and let each of them bring a cane; s he will become the wife of the one whom the Lord God shall reveal? And the heralds went out throughout the country of Judea; and the trumpet of the Lord was blown, and they came one and all.

IX. 1. Joseph dropped his adze and went to join them. Each bringing his cane, they all gathered around the priests. And when <the high priest> had received everyone’s canes he entered the temple to pray. He (then) came out and gave them back. And no sign appeared among them. But the last he gave to Joseph; and behold a dove came out of the cane and rested on Joseph’s head. And the <high> priest said to Joseph: ‘You shall inherit the Lord’s virgin; take her into your safekeeping.’ 2. Joseph refused, saying: ‘I have sons and am an old man, and she is a virgin ripe for a husband. I will at once become a laughing stock to the sons of Israel? The <high> priest said to Joseph: ‘Fear the Lord God and remember how much he did to Dathan, 
Korah, and Abiram, and how the earth split open and they all received their due punishment because of opposition. And now, Joseph, fear lest that should happen to your house. 3. Joseph was afraid and took her into safekeeping. And Joseph said to Mary: ‘I received you from the temple of the Lord, but I shall leave you at my home while I go to construct my building; and I shall come back to you. The Lord will watch over you’

X. 1. The priests held a council among themselves and said: “We should make a curtain for the temple of the Lord’ And the <high> priest said: ‘Call to me eight virgins from the tribe of David of Judah’ The officers went looking and found seven. The <high> priest remembered that Mary was from the tribe of David, and she was holy before God. The officers went and led her back and brought her to the temple of God. 2. And the <high> p riest said: ‘Cast lots for me, as to who among you will spin the pure gold, t he muslin, the blue, the true scarlet and the purple’ And the lot was drawn: t he true [text transposes ‘true’ and ‘lot’] scarlet and the purple fell to Mary. 
And taking them she returned to her home to spin. At that time Zechariah 
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b ecame silent, and Samuel took his place until Zechariah spoke again. Mary took the purple and began to spin.

XI. 1. Lifting up a pitcher she went to fetch water. And behold, she heard a voice: “Full of grace, the Lord is with you. You are blessed among women. 
And she turned around, looking right and left, to see where the voice was coming from. Frightened and trembling, she laid the pitcher gently down. 
Taking up the scarlet, she sat down to spin. 2. And behold, the angel of the Lord stood by her and said to her: ‘Do not fear, Mary. For you have found God’s favor; you will conceive and bear a son by his Word’ Mary began to think and to say: ‘Am I to conceive like all women?’ 3. And behold, the angel drew near and said to her: “Not so, Mary. The Holy Spirit will come to you. 
The one to be born from you will be called holy, as one born of the Holy Spirit, the holy one of the Most High God. And you will name him Jesus, and he will save his people from their sins’ And Mary said: ‘Here I am as a maid servant of the Lord. May it happen to me according to your word’

XII. 1. She made the scarlet and the purple and brought them to the priest. And the priest blessed her and said to Mary: “The Lord has magnified your name; and you will be blessed among all the generations of earth? 
2. Mary rejoiced and went to her relative Elizabeth and knocked on the door. 
And when she proceeded to her relative Elizabeth and knocked on the door, s he came to the door and opened (it) for her and said: ‘How is this (happening) to me that the mother of my Lord <should come> to me?’ 
And behold, the child leapt in her womb. But Mary was forgetting the words that Gabriel had spoken to her. Lifting up her eyes, she said: ‘O my Lord and my God, who am I that all tribes and nations will bless me?’ 3. And she stayed with Elizabeth for three months. And day by day her belly grew, and she hid herself from the sons of Israel. She was fourteen years old at the time of the annunciation.

XIII. 1. And then Joseph returned from his buildings. As he entered his house he found that Mary was pregnant. When he saw (her) he began to beat his breast and threw himself on the ground, weeping bitterly in grief and saying: “With what face shall I look upon the Lord my God? What can I do for this girl? For I received her from the temple of the Lord my God as a virgin, but I did not keep her pure. Who has preyed upon me? Who has done this evil in my home? Has the narrated history of Adam been fulfilled in me? 
For when he was full of praising <God>, the serpent came and found Eve alone and deceived her. This has happened to me? 2. Joseph rose up from the ground and the sackcloth on which he had fallen and said to Mary: ‘Heed, m inister of God! What have you done? Have you forgotten your God? 
Miserable one. You have humiliated yourself, you who were brought up in the Holy of Holies, 3. But she wept bitterly and said: ‘I am pure and have not 
164 3 | Appendix I

k nown a man’ He answered and said: ‘How then have you become pregnant?’ Mary said: ‘As the Lord my God lives, I do know from where this has come to me.

XIV. 1. While Joseph was listening, he was very afraid and kept quiet, t hinking: “What shall I do about her: I will be sinning if I hide her, and will be found in opposition to the Law of God; if I reveal her to the sons of Israel, 
I am afraid. Who knows? Perhaps the one who is in her is angelic. I may be found handing innocent blood over to death. What should I do? I shall secretly divorce her from me. As the night was drawing near, 2. behold, an angel of the Lord appeared to him and said: ‘Joseph, fear not for your virgin. 
For the one to be born of her is from the Holy Spirit. She will give birth to a son for you, and you will name him Jesus, He will save his people from their sins. Joseph rose up from his sleep and glorified the God of Israel who had bestowed such favor on him; and he kept the virgin.

XV. 1. Annas the scribe came to him and said: ‘Joseph, why did you not appear before us among the people?’ Joseph said to him: ‘I was exhausted from the journey and rested? Annas turned around and saw Mary was heavy with child. 2. He went to the priests and said to them: “Listen to me, Joseph, t he one you vouched for, has committed a great sin. The priest(s) said: 
‘What is it? And he answered: ‘He has not kept pure the virgin he received from the Lord’s temple. The priests said: ‘Joseph could not have done it? ... ‘So that you may know that I am not lying, send the officers and they will find out that the virgin is heavy with child’ The officers went and found her pregnant, just as Annas had said. They brought the virgin to the temple and made her stand on trial, Joseph with her. 3. The high priest said to Mary: “Why have you done this, Mary? Why have you grieved your husband? Have you forgotten the Lord your God? You who were nurtured in the Holy of Holies and received food from the hands of angels?’ When she heard this she wept bitterly and said: ‘As the Lord my God lives, I am pure before him; I have never known a man.’ 4. The <high> priest said to Joseph: 
‘Why have you done this?’ Joseph said: ‘As the Lord God lives, I am pure towards her? The <high> priest said: “Do not tell a lie, but tell the truth: Did you marry in stealth, without revealing it to the sons of Israel, without bowing your head under my hand so that your offspring might be blessed in all the earth?’ Joseph kept standing silently.

XVI. 1. And the priest, in tears, said to Joseph: ‘I will have both of you drink the Lord’s water of conviction, and may the Lord reveal your sin before our eyes. 2. The priest took Joseph (aside) and had him drink, and sent him to the mountainous region. But he came back whole. And he had Mary drink. She likewise came (back) whole. And all the people were amazed that no sin was revealed in them. 3. And the priest said to them: ‘The Lord God 
Appendix I 165

h as not revealed your sins? And he released them afterwards. Joseph took Mary and went to his house, rejoicing and glorifying the God of Israel.

XVII. 1. There was a decree from Caesar Augustus that everyone from Bethlehem of Judea was to be registered for a universal census. And Joseph said: ‘I know my sons. What should I do about this girl? Should I register her as wife? I would be ashamed. As my daughter? All the sons of Israel know that it is not so. This is the day of the Lord; may he act as he wishes.’ 2. Joseph saddled his donkey and seated Mary on it. Simon, the son of Joseph, went along, following Mary. When they had gone three miles, Joseph came to notice that Mary was gloomy. He said to himself: ‘Maybe she is heavy because of her pregnancy. He turned again toward her and noticed that she was laughing; and Joseph said: ‘Mary, why is it that one time I see your _ f ace happy and at another time sad and gloomy?’ Mary answered and said to Joseph: ‘I see two peoples, one in mourning and the other rejoicing’ 
3, When they had gone half way, she said to Joseph: “Take me down from the donkey, for the one within me is pressing on me to come (out). Joseph said: 
“Where do you want me to take you?’ Mary told him again: “Take me down quickly, for he is pressing on me constantly’ And he said to her: “Where can I take you to cover you? For this is a desert area’

XVIII. 1. He then found a cave and took her into it. He assigned his son to her and went out to find a Hebrew midwife in the land of Bethlehem. 
2. T, Joseph, was walking. I lifted up my eyes toward heaven and saw that it was greatly disturbed: the birds of the sky at rest. I looked to the earth and I saw a jar there, but the potter was leaning to one side. And some had their hands to their mouths and were chewing, but they were not chewing. They were lifting (their hands) and bringing (them) to their mouths, but the hands of them all remained raised up. 3. I looked and saw [text has “They looked and saw’ a flock of sheep on the move; they were going but standing still. And the shepherd raising his rod to strike that flock, but his hand remaining raised high up. Behold, an overflowing river; and I saw grazing goats putting their mouths to the edge of the river, but they were eating nothing.’

XIX. 1. ‘And I saw a woman coming down a mountain. We met (and) g reeted each other. She asked me and said: “O man, where are you going?” 
I said to her: “I seek a Hebrew midwife.” She asked me as she replied: “Who has given birth in the cave?” And I said: “She is Mary, the one who was nurtured in the temple of the Lord; and she was allotted to me as wife. But ` she is not my wife; rather, her conception was of the Holy Spirit.” The midwife said to me: “Are you telling the truth?” And I said to her: “Come and see.” And the midwife came with me. 2. And the two of us went and stood at the entrance of the cave. And behold, a bright cloud overshadowed 
166 Appendix I

t he cave. The midwife said: “My soul has been magnified, for today I have seen miracles with my very eyes—this very day. For God has given salvation to the sons of Israel”.’ And right away the one who was born appeared, as the cloud departed from that cave. A great light appeared within the cave, so that they could not look at it with their eyes. After a minute the light also was drawn aside, until the infant was seen. And he came and took the breast of his mother Mary. The midwife cried out and said: “This is a great day, for I have seen his revelation’ 3. The midwife went out of that cave and met a certain woman whose name was Salome, and said to her: “I have seen a new revelation and I shall recount new things to you today. A virgin has given birth, which is quite a wonder to me, something beyond all human nature.’ 
Salome said to her: ‘As the Lord our God lives, unless I go and see and ascertain that a virgin has given birth...’

XX. 1. The midwife went in and said to Mary: “Brace yourself, for there are controversies concerning you. Salome is coming near to see and to examine. And suddenly she cried out saying: “Woe is me for my sin and faithlessness. For I have put the living God to the test, and behold, my burning hand is falling apart? 2. Kneeling on the rocks, she begged and said: 
‘God, God of our fathers, bless me. Remember that I am a child of Abraham, 
Isaac, and Jacob. Do not reprimand me among the sons of Israel, but deliver me to the meek and the poor whom you, Lord, know. For I have served under your supervision and in your name. 3. And behold, an angel of the Lord drew near and said: ‘Salome, the Lord has heard your petitions. Stretch out your hand to the child and lift him up; and it will be salvation and joy for you. 4. As she lifted up the child, Salome said: ‘He is a king, born in the midst of Israel? And behold, the midwife came out of the cave justified. And then a voice came saying: ‘Salome, Salome, do not reveal to anyone the wonders you witnessed today until the child comes to Jerusalem,

XXI. 1. And behold, Joseph was ready to leave Judea. But there came the Magi from the east, saying: “Where was the king of the Jews born?’ And they added: ‘For we saw his star in the east, and we have come to worship him’ 2. When king Herod heard, he was very troubled, and he sent his servants to the prophets and the priests and held them in the courthouse, and said: ‘Where is it written about the Christ who is born? They said to him: ‘ “In Bethlehem of Judea”; so it is written’ He also quizzed the Magi, a sking: “What sign did you see regarding the king who is born?’ And they replied: “We saw a bright star among the other stars, and a virgin girl with long hair, sitting among the stars, holding the infant king in her lap, and we came to worship him. And King Herod said to them: ‘Go look. When you find (him), announce it to me, that I too may come to worship him’ 
3. When the Magi left, behold, the star they had seen in the east guided them 
Appendix I 167

u ntil it stood where the child was. And when they entered the cave, the star stood above the child’s head. And the Magi saw him, for he was with his mother Mary, just as he was revealed in the star. Then they took from their packs gold and frankincense and myrrh and offered (them) to him. 4. And they were thus commanded by the angel never again to enter Judea, but to go to their land by another way.

XXII. 1. When Herod realized that he had been deceived by the Magi, he grew angry, gloomy. And he sent (his troops) to kill, saying to them: ‘Kill the infants from two years and under? 2. When Mary heard that they were killing the infants, she wrapped her child and placed him in a manger for oxen. 3. Elizabeth also heard that John was being sought. She took John and went to the desert, And she sought a place to hide but was unable to find (one). Elizabeth then moaned and said: ‘Mountain of the Lord, receive the mother with the child’? And straight away the mountain split open and received them. And there was light for them, for an angel of the Lord protected them.

XXIII. 1. But Herod was looking for John, and he sent officers to the table of the Lord, to Zechariah, saying: “Where have you hidden your son?’ He answered them and said: ‘I am a minister of God, and I stay in the temple of the Lord. How could I know where my son is?’ 2. The officers returned to Herod and reported to him everything. Herod became irate and said: “His son is about to reign over Israel.” He sent for him three times: “Tell me, where is your son? Do you not know that your blood is in my mighty hand?’ 
The officers went and conveyed this very stark fury to the high priest. 
3. Zechariah said: ‘I am God’s witness; whether you could shed my blood, t hat I do not know. The Lord will receive my spirit, since you will be shedding innocent blood at the entrance to the table? And Zechariah was murdered around dawn. But the sons of Israel did not know how he was murdered.

XXIV. 1. The priests assembled together at the time of greeting, but Zechariah did not meet with them as usual. And the priests stood and watched for Zechariah to greet him at the hour of prayer, to glorify the Most High. 2. When he did not attend, everyone was frightened; they lamented and moaned. And one of them entered the holy place, and found blood congealed beside the table. And there came a voice: ‘Zechariah has been murdered, and his blood will not be wiped away until the avenger comes.’ As he heard this saying, he was very frightened; and coming out, he reported to the sons of Israel what he had seen and heard. 3. Taking courage, o thers entered also and saw what had happened, and the blood at the entrance to the table. When they saw that, they tore their clothes. For they saw how his blood was congealed; but his body was not to be found anywhere. Frightened, they came out. When all the tribes of the people heard it, they mourned him for three days. 4. After three days they took counsel, as to whom they should appoint in Zechariah’s place. And the lot fell to Simeon. He is the one who was permitted by the Holy Spirit not to see death until he should have seen Christ in the flesh.

XXV. 1. I James wrote this account in Jerusalem, when there was disturbance in the very year in which Herod died. I secluded myself in a desert place until the tumult in the midst of Israel was over. I glorify Christ the Lord who gave me the ability and the wisdom to write this.

To him be glory, always. Amen,

[C] On the Birth of the Most Holy Theotokos and All-blessed Virgin Mary, of Her Parents Joachim and Anne 
From the Historical Book of Saint James the Brother of the Lord?

I. 1. Joachim was of the number and of a clan of the twelve tribes of Israel; a devout man who feared God. And he was very wealthy; he used to offer a double portion of gifts to God. 2. The great day of the Lord drew near, and - the sons of Israel—and Joachim with them-—were offering gifts. And the high priest Reuben confronted him and said: ‘You are not allowed to offer gifts before God, for you have no offspring in Israel? 3. [missing] 4. And Joachim became very sad and returned sadly from the temple of the Lord. 
And he did not show himself to his wife Anne, but went to the desert and pitched his tabernacle there. And he fasted for forty days, saying to himself: 
‘I shall neither go down to my house nor eat nor drink until the Lord my God visits me. My prayer will be my food and my tears a drink’

II. 1. Now his wife Anne wailed twice as much and mourned twice as much, saying to herself: ‘I shall weep over my widowhood’ 2. [missing] 
3. [missing] 4. And Anne put on clothes of mourning and, in the ninth hour of the day, went down to her garden and sat beneath a laurel tree. And she stood up to pray to God and said: ‘O God of my fathers, consider my suffering and bless me as you blessed the womb of Sarah and gave her an offspring, Isaac’

III. 1. While she was gazing at the sky and weeping, she saw two nests of sparrows in the laurel tree. And she mourned very much and wept (saying): 
‘Woe is me. Who gave me birth or which mother had birth pangs, for I have been born with a curse in Israel and am despised and banished from the temple of the Lord my God. 2. “Woe is me. What am I like? I am not 
5 The line suggests that the selection is but an extract from a larger source; note the omissions in Chapters I-II.

Appendix I 169

l ike the birds of the sky, for even the birds hatch young before you, Lord. 
Woe is me. What am I like? I am not like the irrational creatures, for they give birth before you, Lord? 3. ‘Woe is me. What am I like? I am not like water, for even these waters bubble before you, Lord, and the fish bless you. 
Woe is me. What am I like? I am not like the earth, for the earth offers its fruit in due season to the children of men?

IV. 1. At that hour an angel appeared to Anne and said: ‘Anne, Anne, the Lord has heard your prayer. You will conceive a child and its name shall spread throughout the world? Anne said: ‘As the Lord my God lives, should I give birth to a male or a female (child), I will offer it (as) a gift to the Lord God, and it will be a minister (all) the days of its [text has “their”] life’ 
2. Two other angels appeared to Anne and said: ‘Behold, your husband Joachim is coming, bringing his shepherds after him. For an angel of the Lord had descended to him and said: “Joachim, God has heard your prayer. 
Go down to your house, and your wife Anne shall conceive”? 3. And he said to his shepherds: “Bring me ten spotless and unblemished lambs, and they will be marked for the Lord my God, And he added: ‘Bring me twelve young and beautiful calves, and they will be for the priests and the elders. And bring me a hundred male goats, and they will be for all the people’ 4. And when Anne saw Joachim coming, she went out to meet him and said: “Now I know that the Lord God has had mercy on me and has blessed me abundantly, for I am neither a widow nor childless any longer? And Joachim rested that day.

V. 1. And on the next day he offered his gifts and said: “Now I truly know that my atoning God has granted me atonement and has forgiven all my sins’ 
And Joachim came down from the house of the Lord to his house justified. 
2. And Anne conceived, and she announced the good news to the daughters of Israel. And when her days were fulfilled, she gave birth. And she asked the midwife: “What is the one born?’ And she said: ‘A girl? And Anne said: 
‘My soul is exalted today’ And when Anne’s days came to completion, she bathed herself, gave the breast to the child, and named her Mary.

VI. 1. When she became six months old, Mary stood on her feet and walked seven steps and returned to her mother’s lap. And Anne said: ‘As the Lord God lives, she shall not step on the ground until I have taken her to the house of the Lord? And Anne made a sanctuary in her room and did not allow anything impure or unclean into the room. And she called the daughters of the Hebrews, the undefiled virgins, and they entered into the room there (to be) with Mary. 2. When she became a year old, Joachim held a great feast and invited priests, scribes, elders, and the people of Israel. 
And in the presence of all, he handed the child into the arms of the high priest. And he blessed her and said: “May the God of our fathers bless this child and grant that her name be famous among all nations, forever’ And all 
170 Appendix I

t he people said: ‘May it be, may it be’ Then they handed the child to the priests, and they blessed her and said: ‘O God who are in the heights, watch over this infant, bless her with your blessing that does not pass away. And the people said: ‘May it be? 3. And the mother took her into her lap, blessed God, and said: ‘I shall sing a new blessing to the Lord my God, for he has visited me and removed from me the reproach of my enemies and has given. m e a righteous fruit for remembrance before him. Who will report to the sons of Reuben that Anne is saved from childlessness? And rejoicing, the priests, the elders, and all the people blessed the all-blessed child Mary and departed to their homes glorifying God.

Appendix II

Chapter Headings in Manuscripts of Recension B of the Armenian Infancy Gospel 
In contrast to the main manuscript (M7574 = recension A), which is devoid of chapter headings, manuscripts of recension B have a spectrum of lengthy and diverse chapter headings. There are fewer headings in manuscripts of recension C, yet diverse headings are encountered there also, and at varying junctures.! A spectrum of titles characterizes recension D as well, and that with additional chapter divisions.? Various headings are found also in the independently transmitted chapters of which there are several recensions. At best, these designations are capitulations of a sort, summary headings of later derivation that describe—sometimes imprecisely—the contents of the respective chapters. .

While most manuscripts of the ‘Infancy Cycle’ await further classification,’ it will be sufficient to list the chapter headings of the three Jerusalem manuscripts that belong to recension B. Since those of J3062 are the same as those of ‘Copy A in the Venice edition (pp. 1-126), it is proper to list them first, then those of J3164, which could well have been redacted from headings similar to the preceding, and finally the headings of J3364, which retain a narrative character.*

Ch. 1. 3062 On Joachim and his wife Anne and her barrenness and the pregnancy that was granted her by God to beget a blessed and holy child.5 
3164 Same heading. 
3364 No heading.

Ch.2. 3062 On the birth of the holy Virgin Mary which took place in her father’s house.

1 For headings in a manuscript of recension C (J1432), see Introduction, p. xxix n. 57.

2 For an example, see below, n. 12.

3 For a list of the numerous manuscripts at the Matenadaran in Yerevan, see Introduction, p. xxvin. 51.

4 Bogharian provides the headings of the latter manuscript (Grand Catalog, x . 229-30).

5 Missing in Venice edn. (p. 1).

172 Appendix IT

3164 On the birth of the holy Virgin Mary, what befell [her] during the three years in her father’s house, as told by St James, the brother of the Lord.

3364 This is the second chapter of the story of Joachim and Anne, the parents of the holy Bearer of God.

Ch. 3. 3062 On the upbringing of the holy Virgin Mary in the holy temple for twelve years.

3164 Same heading.

3364 Third chapter: And now we begin to narrate the coming of the holy Bearer of God to the holy temple at age three.

Ch, 4. 3062 On the holy Virgin Mary being given in marriage to Joseph according to their legal tradition, that he should guard the Virgin with holy care, and on her being entrusted to the Lord in faith.

3164 Same heading.

3364 Fourth chapter: On the events at age fifteen, when the priests thought about determining the fortune of the holy Bearer of God.

Ch. 5. 3062 On the voice of the herald of annunciation which proclaimed the pregnancy of the holy Virgin Mary.

3164 Same heading.

3364 Fifth chapter: On the good news brought by the archangel Gabriel to the holy and most blessed Virgin Mary, the Bearer of God, at the spring, which we shall now tell in sequence.

Ch. 6. 3062 On the disconsolation of Joseph and his accusing the holy Virgin in her innocence and condemning her.

3164 Same heading.®

3364 Sixth chapter of the narration.

Ch. 7, 3062 On Mary when her holy virginity was reproached and the chastity of Joseph and how they both were given the water of testing.

3164 Same heading.

3364 Seventh narrative: On the second interrogation of Joseph regarding the holy Virgin Mary.

Ch. 8. 3062 On the birth of our Lord Jesus Christ in the cave.

3164 On Joseph and Mary going quietly to the city of Bethlehem and on the holy Virgin giving birth there.

3364 Eighth chapter of the narrative: The first universal census under Caesar Augustus.

6 The manuscript has patmut‘ean (‘history’) instead of trtmut‘ean (‘disconsolation’; cf. Venice edn., 24).

Appendix II 173

Ch. 9. 3062 On the foremother Eve and Joseph arriving in haste to witness the most praised holy Virgin Mary give birth.

3164 On the signs and wonders that took place in the cave and on the coming of the midwife to ascertain the constancy of the holy, immaculate and undiminished virginity after giving birth.

3364 Ninth chapter of the narrative: On coming to Bethlehem, on the birth in the cave, on the coming of the foremother Eve and her witnessing the amazing things and the wonders about the newly-born infant, 
Christ our God.

Ch. 10. 3062 On the shepherds who witnessed the birth of our Lord. 
3164 On the angel proclaiming the good news as he called upon the shepherds, their coming in haste to the cave, with many gifts, and their prostration upon witnessing the holy birth. 
3364 ‘Tenth chapter: On the shepherds who were keeping watch over their sheep-flocks and how God’s angel brought the good news of the birth of Christ our God. .

Ch. 11. 3062 On the coming of the Magi with gifts to worship the newborn child Jesus.

3164 On the countless armies that followed the Magi with gifts, their bringing gifts to honor the newborn royal Child, the Son of the King of Israel.

3364 Twelfth (sic) chapter: On the coming of the Magi from the East, with gifts which they offered to Christ our God.

Ch. 12, 3062 On coming to the temple with many gifts on the fortieth day |

3164 On the coming of the Lord to the temple on the fortieth day, to be presented with many gifts in the most holy place.

3364 No heading.

Ch. 13. 3062 On Herod being tricked by the Magi and his slaying the children in Bethlehem.

3164 On the wickedness of Herod, who was challenged and tricked by the Magi, and the massacre of the children in Bethlehem.

3364 Second chapter of the narrative: On the defiled Herod, who was tricked by the Magi who had met with him previously in the city of Jerusalem.

Ch. 14. 3062 On Herod murdering Zechariah the high priest in the temple.

3164 On Herod’s repeated wickedness in the murder of Zechariah, the father of John the Baptist; the appointment of Simon as high priest over the temple; the flight of Elizabeth with her child.

174 Appendix II

3364 Third chapter: On his seeking John the son of Zechariah whom he did not find.

Ch. 15, 3062 On the angel revealing to Joseph that they should flee to Egypt, far from the reach of that wicked Herod.

3164 On the angel revealing to Joseph that they should flee to Egypt, far from the reach of that wicked Herod, so that he would not kill the child Jesus. (= 15: 1-10)

On Jesus going to a pagan temple and destroying the idols and ruining the edifices of idolatry; the multitude of people who died there, and the resurrection [of some]. (= 15: 11-28)

3364 Fourth chapter of the narrative: On going secretly to the land of Aschalon; Joseph taking Mary and the child Jesus and journeying. (= 
15: 1-10)

Fifth chapter of the narrative: On Jesus going to a pagan temple. (= 15:11-28).’

Ch. 16. 3062 On going to the land of Israel and dwelling in the city of Nazareth in the country of the Galileans.

3164 On the angel declaring again to Joseph to go to the land of Israel and to dwell in the country of the Galileans, in the city of Nazareth.

3364 No heading.

Ch. 17. 3062 On moving from there and going to the land of Assyria. 
3164 On their departure from Egypt and coming to the southern region, to the land of Arabia; childhood deeds of Jesus: death, resurrection, and death again. 
3364 No heading.

Ch.18. 3062 On their journey to the land of Canaan and the things Jesus did as a child.

3164 Same heading.

3364 This is the narrative: Joseph takes Mary and the child Jesus and goes to the land of Canaan.

7 Most of the recension B manuscripts divide Chapter 15 into two, with an additional heading for 15: 11-28, thus yielding twenty-nine chapters numerically (the last of which corresponds to Chapter 28 of ‘Copy A’ in the Venice edn., as also in Peeters’ French tr.). C divides the chapter differently into two: ‘On the journey to Egypt’ (1-5)) and ‘On the destruction of the pagan temples of Egypt’ (6-23, 27-8, with a lost leaf in its exemplar); J1432, pp. 130 and 134. D divides it into three: 
1, 2-15a, 15b-27 (15: 28-16: 2 = Chapter 18 in D); ‘Copy B, pp. 136-49.

_ Appendix II 175

Ch. 19. 3062 On their going to the land of Israel and giving Jesus over to acquire learning. 
3164 On their moving from there and going to the land of Assyria. 
3364 Narrative on Jesus going to the land of Israel, to the country of the righteous king.

Ch. 20. 3062 On Jesus being given to Gamaliel for the study of the Scriptures.

3164 On Joseph taking the child Jesus to acquire EEA

3364 Narrative on Jesus studying with the teacher Garnaliel.

Ch. 21. 3062 On their going to the city of Tiberias and enrolling Jesus to learn the trade of dying. 
3164 On their going to the city of Tiberias and enrolling Jesus to learn the trade of dying; things Jesus did as a child and the miracles he performed. 
3364 No heading.

Ch. 22. 3062 On their going to the city of Arimathea and what the child Jesus did regarding death and resurrection.

3164 On their going to the city of Arimathea; things Jesus did as a child; and the death that turned into resurrection.

3364 Now we begin to narrate Jesus’ going to the city of Arimathea and how he did wonders in that citry.

Ch. 23. 3062 On their going to the top of the mountain; what Jesus did as a child.

3164 On their tarrying there and their going to the top of the mountain; t hings Jesus did as a child with the Hebrew children.

3364 No heading.

Ch. 24. 3062 On their coming to the village of Emmaus and the healing of the sick and the wonders that Jesus did.

3164 Same heading.

3364 From there they went to another place where Jesus did wonders.

Ch. 25. 3062° On the angel alerting Joseph to go to the city of Nazareth. 
3164 On the angel alerting Joseph to go to the city of Nazareth and the wonders that Jesus did. 
3364 No heading.

Ch. 26. 3062 On the many cures which Jesus wrought in the city and in the village, and in various other places. 
3164 On the many cures which Jesus wrought in the city and in the village, secretly and without being seen by people.

176 Appendix I

3364 Now Jesus does wonders within the limits of Nazareth, which is a village. He went to Bosporon and did wonders.

Ch. 27. 3062 On the fulfillment of the traditional writings of the Prophets and of the Law in what Jesus did.

3164 On the fulfillment of the traditional writings of the Prophets and of the Law as he reached the age of maturity.®

3364 No heading; ends here.

Ch. 28. 3062 On the judgment which he passed between two soldiers.

3164 On taking away the anger of two hard-hearted soldiers and preaching to them with humility, and teaching them to put their anger away.?

8 Because of a missing leaf in J3164 (between pp. 122 and 123), the heading has been supplied from the manuscript’s table of contents (p. 3).

9 The latter half of the word ‘zbaruts‘n’ seems to be a corrupt abbreviation; read ‘zbarkut‘iwn, as earlier in the heading.

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Abrahamyan, Ashot G. (ed.), Anania Shirakats‘u matenagrut‘yuné [The writings of Anania of Shirak] (Yerevan: Matenadaran, 1944).

Anasyan, Hakob S., Haykakan matenagitut‘yun [Armenian bibliology], 
2 vols. (Yerevan: Armenian Academy of Sciences, 1959-76) (vol. iii, 
Yerevan: Zangak, 2004).

Battista, Antonio, and Bagatti, Bellarmino, Edizione critica del testo arabo della ‘Historia Iosephi fabri lignarii’ e ricerche sulla sua origine, Studii Biblici Franciscani Collectio Minor, 20 (Jerusalem: Franciscan Printing Press, 1978).

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Index of Proper Names 
References are to the Gospel of the Infancy 
Abel 11: 11, 23

Abias 16: 13

Abiram 4: 6

Abner 22: 12

Abraham 1: 11; 5: 4; 11:11

Adam 6: 3; 11; 11, 23; 37: 9

Akka (Akko) 12: 4

Alaph (Aleph, Ayb) 20: 3

Alexander 15: 4

Annas 7: 1

Anne 1: 1, 6-9, 12—14; 2: 3~4, 6-7, 9; 3: 1, 3-4

Apollo 15: 10-11, 13, 15, 20~1; 16: 2

April 5: 9, 14

Arabia 5: 10; 11: 17, 19-20

Arabian(s) 11: 1; 16: 1

Archelaus 11: 12; 15: 28

Arimathea 22: 1

Asher 31: 5

Ashkelon (Ascalon) 15: 2

Assyrian(s) 26: 2

Augustus (Caesar) 1: 1; 8: 1

Avenger 14: 7

Baltasar 5: 10; 11: 1, 17, 19-20; 27: 3 
Bar-Joshua 19; 1

Begour 13: 1

Behazi 4: 1

Berechiah 3: 3

Beriah 22: 12

Beth (Ben) 20: 3

Bethlehem 8: 5; 11: 13, 14; 12: 1, 6; 13:1-3; 28: 5, 11 
Bodoroson 19: 1 
Bozrah 37: 7

- Caesar 31: 1-2

Caesar Augustus 1: 1; 8: 1; 31: 2 
Cain 11: 11, 23

Cairo 15: 4

Canaan 18: 1; 29: 3

Carmel 23: 1

Christ (see also Messiah, Only-begotten Son, Savior, Son, Son of God, Son of Man, Word) 5: 14; 11: 13, 15; 12: 5; 20:4; 27: 7; 37: 5, 16

Creator (see also Father, God, and Lord) 
5: 11; 15: 21; 27: 8; 29: 3; 33: 6

Cyrus 11: 11

Dathan 4: 6

David 4: 2—3, 8; 6: 11; 9: 6; 10: 2; 11: 3 
Demour 31: 1 
Dia(na) 29: 3

Djohartar 28: 12

Egypt 15: 1, 3~4, 6; 28: 11

Egyptians 33: 5

Eleazar (high priest) 1: 1, 4—6, 13; 2: 5-6; 3:3

Eleazar (prince) 15: 24-6

Eli 1:9

Elizabeth 3: 3, 7; 5: 14-17; 14: 2; 37: 3-4

Emmaus 24: 1

Ephatha 26: 2

Eve 5: 6; 8: 10; 9: 2-3; 30: 2; 32:3

Father (see also Creator, God, and. Lord) 
5: 3; 9:6; 15:15; 21:18; 24:4; 26:3; 28:2—3; 29:3; 36:2; 37:14-16

Feast of Dedication 1:3

Feast of Tabernacles 3:8

Gabriel 5: 3

Galilee 14: 3; 22; 1; 23: 1; 26: 1; 32: 2; 37: 4

Gamaliel 19: 4; 20: 1-7

Gaspar 5:10; 11:1, 17, 19

God (see also Creator, Father, Lord) 
1: 2-3, 5—6, 9-11, 13—14; 2: 1-2, 4-7; 3: 1, 6; 4: 1, 3, 5-8; 5: 2-7, 9-12, 16; 6: 3-5, 7, 9-11; 7: 1-5, 7-8; 8: 2, 4, 11;

184

God (cont.) 
9: 1-5; 10: 2; 11: 6, 8, 10-11, 14-15, 19-24; 12: 1-3; 14: 2, 7, 9; 15: 2, 19, 21, 24-5; 16: 14; 18: 6; 20: 1, 3—4, 6; 21: 5, 11, 18-19, 21-2; 22: 10,12; 24:5—6; 25: 1, 3-4, 6; 26: 2; 27: 4, 6—8; 28: 4—6, 11=12; 29: 3; 30: 1-3; 31: 2-5, 7—8; 32: 2-7; 33: 1, 6~7; 34: 4-6; 36: 9; 37: 3-4, 9, 14

Hannah 1:9

Hebrew(s) 3: 1-2; 5: 12; 8: 9; 15: 24; 19:1; 24: 2; 27: 3; 30: 1; 31: 5; 34: 6; 35: 1

Hebron 15: 2-3

Hermon 34: 1

Herod 1: 1; 9: 7; 11: 4, 9—13, 25; 12: 4, 6; 13: 1—2; 14: 2~5; 15: 1, 3, 25, 28; 28: 11

Holy Spirit (see also Spirit) 3: 1; 4: 3; 5:5, 12, 15; 6: 11; 8: 9; 13: 3; 20: 4-5; 25:1; 26: 3; 27: 8; 29: 3; 33: 6; 34: 7; 37: 2, 5, 16

India 5: 10; 11: 17, 19-20; 27: 3

Indian(s) 11: 1; 33: 2

Isaac 1; 9, 11

Israel 1: 5-7, 9, 13—14; 2: 1-2, 6-7; 3: 3, 6; 
A: 3, 5; 5: 2, 12, 14-16; 6: 3, 6-7, 9, 11; 7: 1, 3—4, 8-9; 8: 4; 9: 1, 6; 11: 11, 14, 18; 12: 5; 14: 1-3, 7-9; 15: 24, 28; 19: 1; 20: 3; 28: 5, 11

Israel (dyer) 21: 1-5, 10-16, 18-22

Israelites 28: 5

Issachar 22: 12

Jacob 5: 4

January 8: 5; 11: 1, 21; 37: 5

Jerusalem 1: 1, 3; 9: 3—4, 7; 11: 1-2, 13~14, 25; 12: 1~2, 4-5; 15: 8, 25; 16: 10; 27: 2, 9; 28: 5; 29: 1-2; 30: 1; 37: 12

Jesus (passim; see Christ, Messiah, Onlybegotten Son, Savior, Son, Son of God, Son of Man, Word)

Jews. 11: 13, 15

Joachim 1: 1-2, 5-7, 11-14; 2: 1~2, 4-6, 9; 3:1

Joel 12: 2

John (the Baptist) 3: 7-8; 14: 1-2; 37:4-6, 9, 14

Proper Names 
Jonathan 22: 12 
Jordan 37: 4—6, 14 
Joseph 4: 2, 4-8; 6: 1-8, 10-11; 7: 1-6,

8-9; 8: 1-7, 9-10; 9: 1-2; 11: 1, 15-16;

12: 1-3, 5—6; 13: 5; 15: 1-5, 7~10, 17,

19, 224, 26, 28; 16: 5, 9—11, 15; 17:1-2, 9~11; 18: 1, 5-6; 19: 1-4; 20: 1, 5,

7~15; 21: 1-3, 9, 14, 16-17, 22; 22:1, 9-10; 23: 1; 24: 1; 25: 1; 37: 3 
Josiah 8: 1, 7; 12: 1 
Judah 4: 2-3; 5: 14; 24: 2; 
Judea 1: 1, 3; 5: 14; 11:9, 1

10; 33: 2; 35: 1; 37: 3 
July 37: 4-5

37: 3 
3; 15: 8, 25; 16:Khoyratar 28: 12 
Kiram 26: 2—4 
Korah 4: 6

Lazarus 15: 24, 26

Lebanon 34: 1

Legion 8: 4

Levi 3: 4

Levites 1: 1

Lord (see also Creator, God, Father) 
1; 1-2, 5, 7, 9-14; 2: 1-3, 6-9; 3: 1, 5-7; 4: 1-2, 6-7; 5: 2—4, 8, 11-13, 15-17; 6: 3—5, 7, 9, 11; 7: 1, 3-8; 8:2—4; 9: 1, 4-7; 10: 1-2; 11: 8, 10-11, 14; 12: 5; 14: 1-2, 4-5, 9; 15: 22, 25, 28; 16: 2, 9, 13; 18: 6; 20: 1, 4-6; 21: 5, 19, 22; 22: 9, 12; 24: 4, 6; 25: 1, 5; 26: 4; 27: 7; 29: 4; 31: 8; 32: 6; 33: 4; 36: 8; 37: 4—5, 16

Magi 5: 10; 11: 1, 6-7, 9-11, 13-16, 22-3; 12: 1, 4; 13: 1-2; 28: 5, 11

Malachi 25: 2—3, 5

Mamre 16: 1

Manasseh 32: 5

Martha 15: 24, 26

Mary (see also Virgin, Virgin Mary) 
2: 8-9; 3: 2—3; 4: 1-5, 7-8; 5: 1-9, 13-15, 17; 6: 1-2, 4-6, 8-11; 7: 1-4, 7-9; 8: 1-5, 7, 93 9:4; 11: 1, 15; 12: 1-3, 5-6; 13: 5; 15: 3, 5, 7—8, 10, 12, 18-19, 26-8; 18: 5-6; 19: 4; 20: 6, 8—9; 21: 1, 10, 14, 22; 22: 1; 24: 1, 7; 25: 1, 7; 32: 1; 37: 3,9

Proper Names 
Mary (sister of Lazarus) 15: 24, 26

Melchizedek 11: 11

Melkon 5: 10; 11: 1, 17, 19, 22

Messiah (see also Christ, Only-begotten Son, Savior, Son, Son of God, Son of Man, Word) 9: 6; 12: 5; 32: 6

Michah 25: 2-3, 5

Midian 18: 1

Moab 16: 1; 17; 13

Moses 5: 4; 28: 12; 30: 1-2; 34: 5

Nazareth 1: 1; 4: 7; 25: 1, 7; 27: 1; 28: 13; 29: 4; 31: 1; 32: 1; 33: 1, 7; 34: 8; 37: 1. 
14

Nebuchadnezzar 32: 5

Nisan 5; 9, 14

Noah 11: 11

Oceanic Sea 15: 2

October 5: 14; 37: 4

Only-begotten Son (see also Christ, 
Messiah, Son, Savior, Son of God, Son of Man, Word) 11: 23; 27: 8; 28: 3; 29:3; 33:6

Passover (Paschal) 37: 12

Persia 5: 10; 11: 6, 11, 15, 17, 19 
Persians 5: 10; 11:1

Philip 14: 7

Phoenician 29: 1

Posporon 26: 1

Ramla 35: 1, 3; 36: 1

Salim 37: 6

Salome 9: 3~7

Sarah 1:9

Samuel 1: 9

Satael 15: 18

Savior (see also Christ, Messiah, Onlybegotten Son, Son, Son of God, Son of Man, Word) 2: 7; 5: 11; 9: 1, 6; 10: 2; 11: 22; 15: 21; 31: 5, 8; 33; 7; 36: 8; 37: 5, 15

Scripture(s) 32: 2; 37: 10, 12

Seth 11: 11, 23

Shahapro 17: 1

185

Sharouhi 17: 13

Shem 11: 11

Simeon 12: 5; 14:9

Sinai 5: 4; 15: 28

Son (see also Christ, Messiah, Onlybegotten Son, Savior, Son of God, 
Son of Man) 5: 3, 5; 11: 23; 15: 10, 15, 19; 17: 13; 20: 4, 6, 8-9; 21: 9-11, 14, 18; 25: 6-7; 26: 3; 27: 2; 29: 3; 37: 14, 16

Son of God (see also Christ, Messiah, 
Only-begotten Son, Savior, Son, Son of Man, Word) 5: 6; 11: 19-21, 24; 15: 19, 21; 16: 14; 20: 4; 21: 18, 21; 3 
6:9

Son of Man (see also Christ, Messiah, 
Only-begotten Son, Savior, Son, Son of God, Word) 11: 19-20, 23

Spirit (see also Holy Spirit) 5: 3; 7: 4; 12:5; 16: 10; 20: 1, 5; 27: 1

Syria 17: 1

Syrian 29: 1

Tamar 16: 3

Tammuz 3: 8; 37: 4-5

Tanis 15:3

Tebeth 8: 5; 11: 1, 25; 37: 5 
Temptation, Mount of 37: 4 
Thursday 8: 5; 37: 5

Tishri 3: 8; 5: 14; 37: 4

Trinity 20: 3 n.; 27: 8; 37: 16 n.

Virgin (see also Mary, Virgin Mary) 4: 3; 5: 4, 7-14; 6: 11; 7: 1; 8: 8; 9: 4~5; 28:11; 32: 6; 37: 3-4

Virgin Mary (see also Mary, Virgin) 4: 1, 3-5, 8; 5: 1, 3-4, 6, 14; 6: 9; 7: 2—4; 12:1; 25: 1; 37: 3,9

Word (see also Christ, Messiah, Onlybegotten Son, Son, Son of God, Son of Man) 4: 3; 5: 5-6, 9; 11: 23; 20: 3; 28:11; 37: 3—4, 9

“Zadok 1: 1

Zechariah 3; 3-5, 7; 4: 1-2, 4, 8; 5: 13—14; 7: 3, 6; 14: 1, 3—6

Index of Scriptural Quotations and Allusions 
References are to the notes to the respective chapter and section of the Gospel of the Infancy (parenthesized). They include verses alluded to or quoted in the text, plus  t hose cited in the annotation.

OLD TESTAMENT

Genesis 1: 27 (37: 9); 3-4 (11: 11); 3: 1-7 (5: 6); 3: 1-24 (30: 2; 32: 3); 3:5 (11: 23); 3: 14-15 (6; 3); 3: 15 (37:15); 3: 19, 22-4 (5: 6); 17: 15-21 (1: 11); 17: 16 (1: 9); 18 (5: 4); 21:1-6 (1: 11); 32: 24-32 (21: 7); 33:22~30 (5: 4); 37: 19, 26 (33: 2); 50:22 (37: 3)

Exodus 2; 7 (8: 9); 2: 14 (25: 4); 3: 1-6 (5: 4); 
3: 14 (16: 11; 22: 10); 7: 17 (18: 3); 
7: 19 (17: 2); 16: 4, 15 (37: 6); 17:1~7 (15: 28); 17: 3 (17: 2); 17: 5-6 (17: 4); 19: 24 (5: 4); 20: 16 (7: 2); 
22: 16 (7: 4); 23: 1, 7 (7: 2); 23: 26 (1: 3); 24: 18 (1: 8); 28: 15-31 (4: 2); 
32: 9 (34: 5); 32: 24 (1: 9); 33: 3, 5 (34: 5); 33: 12-34: 35 (5: 4); 
34: 28 (1: 8); 39: 8-21 (4: 2)

Leviticus 
4: 4, 24, 33 (2: 4); 5: 2 (4: 1); 12: 2 (4: 1)

12: 2-8 (2: 8); 12: 3 (12: 2); 12: 6-8 (12: 5); 20: 2, 27; 24: 14, 16, 23 (32: 5)

Numbers 5: 16~22 (7: 6); 15: 35-6 (32: 5); 16: 32 (4: 6); 17: 2 (4: 2); 20: 20 (3: 2); 20: 26 (1: 1); 20: 29 (14: 8; 37: 3); 26: 9-10 (4:6); 35: 16-34 (34: 5)

Deuteronomy A: 24 (5: 4); 6: 16 (9: 5); 7: 14 (1: 3); 
9: 3 (5: 4); 9: 7 (9: 5); 9-10 (5: 4); 9:9, 11, 18, 25 (1: 8); 10: 10 (1: 8); 
11:6 (4: 6); 13: 11 (32: 5); 17: 5 (32: 5); 
17: 6 (12: 2); 19: 4-13 (34: 5); 19:15 (12: 2); 19: 15-21 (7: 2); 21: 21; 22: 21 (32: 5); 22: 23-4 (7: 4); 22: 24

(32: 5); 24: 1-4 (30: 1); 28: 4, 18 (1: 3); 
34: 8 (3: 2; 14: 8)

1 Samuel 1: 10-20 (1: 9)

1 Kings 1: 38; 8: 1-11 (1: 1)

2 Kings 5: 14 (23: 4)

2 Chronicles 24: 20-2 (14: 7); 33: 12-19 (32: 5)

Esther 4: 1, 3 (1: 8)

Job 2: 8 (1: 8); 7: 15 (5: 12); 31: 15 (6: 4); 34:1 (6: 10)

Psalms 20: 3 (2: 1); 91: 3 (5: 2, 11); 103: 3 (23: 4); 
111: 4 (34: 5); 119; 150 (32: 6); 143: 10 (11: 8)

Proverbs 1: 2 (20:5); 1: 19 (13: 4); 1: 19-20 (10: 2); 
30: 18-20 (8: 8; 10: 2)

Isaiah 6: 9-10 (36: 7); 7: 14 LXX (4: 3); 19: 1 (15: 16); 41: 4; 44: 6; 48: 12 (20: 3); 63:1-3 (37: 7)

Jeremiah 1: 8 (6: 9); 6: 26 (1: 8); 30: 17 (23: 4); 43:11~13 (15: 16)

Lamentations 2: 13 (1: 9)

Ezekiel 36: 17 (4: 1)

Daniel 3: 28-9 (32: 5); 4: 34~7 (32: 5); 7: 13 (8:11); 7: 13-14 (11: 23); 9: 3 (1: 8); 13:1 
LXX (1: 1)

Jonah 3: 4 (1: 8); 4: 3 (5: 12)

Scriptural Quotations and Allusions 187

New TESTAMENT 17 (31: 2); 12: 42 (27: 6); 15: 4 (16:Matthew 12); 15: 39 (11: 21; 20: 4; 21: 18; 1: 19 (6: 7); 1: 20-1 (6: 11); 1: 21, 25 (12: 36: 9) 
2); 2: 1 (1: 1); 2: 1-12 (11: 1, 25); Luke 
2: 2 (11: 9); 2: 4, 8 (11: 13); 2: 9 1: 13 (1: 10; 3: 7); 1: 18, 20 (3: 7);

(11: 14); 2: 11 (11: 17); 2: 12 (13: 1); 
2: 12-13 (11: 25); 2: 13 (15: 1; 25: 1); 
2: 13-14 (28: 11); 2: 14 (15: 1; 17: 1; 23: 1); 2: 16 (13: 2); 2: 19-21 (15: 28; 19: 1); 2: 19-23 (25: 1); 2: 20 (25: 1); 
2: 25 (15: 28); 3: 4 (37: 6); 3: 10 (1: 9); 
3: 11 (37: 5); 3: 17 (37: 14); 4: 1 (27:1); 4: 1—11 (37: 15); 4: 2 (1: 8); 4: 5-7 (15: 5); 4: 19-20 (35: 2); 5: 17-18 (37:1, 9); 5: 32 (3: 5); 6: 10 (18: 6); 6: 12, 14 (32: 4); 6: 31 (27: 2); 7: 7 (6: 10); 7:19 (1: 3); 8: 4 (24: 6); 8: 8, 16 (24: 6; 27: 9); 9: 2 (21: 19); 9: 18-26 (31: 3); 
9: 26 (15: 21; 37: 1); 9: 28 (31: 5); 9:31 (15: 21; 37: 1); 10: 28 (31: 6); 10:31 (29: 3); 11: 21 (1: 28); 12: 13 (23:4); 13: 13-15 (36: 7); 13: 53-8 (37:14); 13: 55 (8: 1); 13: 58 (27: 1); 14:13-21 (17: 3); 14: 20 (17: 4); 14: 22 (21: 8); 15: 11 (37: 8); 15: 32-9 (17:3); 15: 37 (17: 4); 17: 5 (32: 3; 37: 14); 
17: 9 (9: 7); 18: 16 (12: 2); 19: 1-12 (30: 1); 19: 8 (34: 5); 19: 9 (3: 15); 19:13 (31: 8); 21: 17 (31: 2); 21: 22 (6:10); 23: 35 (14: 7); 25: 21, 23 (36: 9); 
26: 3 (1: 4); 26: 38 (25: 8); 26: 45 (22:13); 26: 46 (22: 2); 26: 62 (16: 12); 26:64 (16: 12); 27: 54 (11: 24; 20: 4; 21:18; 36: 9); 27: 63 (28: 11); 28: 13 (14:8); 28: 18 (32: 1)

Mark 
1: 6 (37: 6); 1: 11 (32: 3; 37: 14); 1: 13 (1: 8); 1: 17-18 (35: 2); 1: 22 (20: 4; 24: 3; 37: 10, 13); 1: 24 (16: 12); 1: 28 (15: 21; 37: 1); 1: 41 (23: 4; 24: 6; 26: 1; 31: 7; 32: 3; 34: 6); 1: 44 (24: 6); 1: 45 (15: 21; 37: 1); 3: 5 (23: 4); 5: 9 (8: 4); 
5; 22-43 (31: 3); 5: 34 (24: 6; 26: 4; 33: 7; 35: 3); 5: 36 (26: 2); 6: 1-6 (37:14); 6: 30-44 (17: 3); 6: 42 (17: 4); 6:45-51 (21: 8); 7: 15 (37: 8); 7: 24-30 (29: 1); 7; 34 (26: 2; 31: 7); 8: 1-10 (17: 3); 8: 8 (17: 4); 9: 7 (37: 14); 10: 21 (28: 10); 10: 47 (22: 3; 24: 1); 12: 14,

1: 21+2 (3: 8); 1: 26 (3: 8; 5: 14; 37: 4); 1: 28 (21: 19); 1: 28-9 (5: 1); 
1: 28-34 (5: 3); 1: 31 (6: 11; 12: 2); 
1: 34-5 (5: 5); 1: 36 (3: 8; 5: 14; 37: 4); 1; 37 (5: 16); 1: 38 (5: 8);

1: 39—40 (5: 14); 1: 39-45 (37: 3); l : 41 (2: 3); 1: 41-4 (5: 15); 1: 42 (5: 3, 13); 1: 46-7 (9: 1); 1: 46-55 (2: 7); 1: 48 (5: 15); 1: 56 (5: 16); 
1: 57 (3: 8); 1: 68 (14: 7; 15: 25; 18: 6; 25: 1; 26: 1); 2: 1 (1; 1; 8: 1); 
2: 5 (1: 1); 2: 7 (9: 3; 13: 5); 2: 8-9 (10: 1); 2: 10-12 (10: 2); 2: 11 (9: 6); 
2: 13-14 (8: 11); 2: 14 (10: 2;

37: 16); 2: 21 (12: 2); 2: 22-4 (2: 8); 
2: 24 (12: 5); 2: 26 (9: 6; 14: 9);

2: 28-34 (12: 5); 2: 29 (29: 4);

2: 30-1 (9: 1); 2: 39 (29: 4); 2: 40 (2: 9; 16: 5; 37: 12); 2: 41-52 (20: 1; 36: 7; 37: 10); 2; 44 (22: 1); 2: 44~5 (13: 4; 16: 5; 17: 10; 23: 4); 2: 44--6 (17: 6); 2: 49 (25: 7); 2: 51 (2: 9; 29: 4); 2: 52 (12: 2; 37: 12); 3:9 - 
(1: 9); 3: 22 (32: 3); 3: 22 (37: 14); 
4: 1-13 (37: 15); 4: 9-12 (15: 5);

4: 14 (15: 21; 37: 1); 4: 16 (29: 4); 
4: 16-30 (37: 10, 14); 4: 23 (27: 3); 
4; 24 (16: 12); 4; 28-30 (15: 5); 4: 37 (15: 21; 37: 1); 5: 11 (35: 2); 5: 14 (24: 6); 5: 15 (15: 21; 37: 1); 5: 20 (21: 19); 6: 10 (23: 4); 6: 18 (15: 23); 
6: 37 (32: 4); 7: 7 (24: 6; 27: 9); 7:13 (23: 4; 24: 6; 26: 1; 31: 7; 32: 3; 34: 6); 7: 17 (15: 21; 37: 1); 7: 37-8 (12: 2); 7: 48 (21; 19); 7: 50 (24: 6; 26; 4; 33: 7; 35: 3); 8: 30 (8: 4);

8: 41-56 (31: 3); 8: 48 (24: 6; 26: 4; 33: 7; 35: 3); 8: 50 (26: 2); 9: 10-17 (17: 3); 9: 57, 61 (26: 4); 10: 13

(1: 8); 10: 22 (1: 3; 32: 1); 10: 38-42 (15: 24); 11: 33 (15: 27); 12: 7

(29: 3); 12: 14 (25: 4); 12: 32 (29: 3); 
13: 9 (1: 9); 13: 4 (13: 4); 13: 32 (14: 2); 19: 1-10 (31: 1); 19: 17

188

(17:4); 20: 22, 25 (31:2); 23: 43 (29: 4); 
24: 13 (24: 1); 24: 25-7 (20: 4); 24: 27 (25: 7; 32: 4); 24: 44 (20: 4)

John 1: 13 (5: 3; 20: 1); 1: 14 (20: 3; 28: 11); 
1: 18 (28: 2); 1: 29 (37: 14); 1: 45 (20: 4); 2: 4 (15: 19; 25: 8); 2: 11 (15: 19); 2: 13 (27: 2); 2: 23 (17: 4; 21: 21; 24: 7; 29: 1); 2: 24-5 (18:6; 34: 5); 3: 4 (28: 3); 3: 5-6 (20: 1); 
3: 10 (20: 3); 3: 11 (16: 12; 22: 12); 
By 12 (33: 1); 3: 16 (30: 3); 3: 23 (37: 6); 3: 30 (37: 6); 3: 31 (32: 6); 
3: 35 (32: 1); 4; 23 (37: 1); 4: 39 (17: - 
4; 21: 21; 24: 7); 4: 45 (29: 1); 4:46-54 (29: 3); 5: 1 (27: 2; 29: 1); 5:8 (24: 6; 33: 7); 5: 18 (22: 11); 5: 25 (37: 1); 5: 39 (37: 10); 5: 47 (33: 1); 
6: 1-13 (17: 3); 6: 4 (29: 1); 6: 16-21 (21: 8); 6: 31 (37: 6); 6: 33, 38, 41-2 (32: 6); 6: 46 (24: 4); 6: 49 (37: 6); 
6: 50-1, 58 (32: 6); 7: 2 (29: 1); 7: 4 (33: 1); 7: 6 (15: 19; 25: 8); 7: 14-18 (37: 10); 7: 15 (20: 4; 24: 3; 37: 13); 
7: 19 (22: 11); 7: 26 (33: 1); 7: 31 (17: 4; 21: 21; 24: 7); 8: 10-11 (7: 8); 
8: 14 (16: 12); 8: 19 (33: 3); 8: 23 (32: 6); 8: 24 (16: 11; 22: 10); 8: 25 (37: 10); 8: 28 (16: 11; 22: 10); 8: 37, 40 (22: 11); 8: 45 (33: 1); 8: 45-6 (16: 12; 33: 1); 8: 58 (16: 11; 22: 10); 
8: 59 (16: 6, 15; 28: 13; 34: 8);
9: 6 (35: 2); 10: 10 (30: 3); 
10: 22 (1: 3; 29: 1); 10: 25 (37: 1}; 10: 37-8 (33:1; 37: 1); 10: 38 (33: 1); 10: 42 (17:4; 21: 21; 24: 7); 11: 1-44 (15: 24); 
11: 23 (15: 20); 11: 33, 38 (15: 15, 20, 27; 22: 12; 36: 4); 11: 41 (15:15); 11: 43 (15: 20; 16: 13); 11: 45 (17: 45 21: 21; 24: 7); 11: 55 (27; 2); 
12: 23 (37: 12); 12: 28 (15: 15; 37:12); 12: 36 (16: 6, 15; 28: 13; 34: 8); 
12: 42 (17: 4; 21: 21; 24: 7); 13: 1 (29: 1); 13: 12 (21: 10); 14: 1 (32: 3); 
14: 10 (32: 1); 14: 11-12 (37: 1); 14:13-14 (6: 10); 15: 1-2 (20: 1); 15: 14 (33: 1); 15: 15 (24: 4); 16: 32 (33: 3); 
17: 1 (15: 15); 17: 4 (20: 8); 18: 4 (16: 11; 22: 10); 18: 5 (16: 11;

22; 10); 18: 7 (16: 11; 22: 10); 18: 20

Scriptural Quotations and Allusions 
(33: 1); 19: 23 (37: 7); 19: 30 (20: 8); 20: 20 (22: 4); 20: 25 (6: 2; 9: 4); 20: 31 (37: 2); 21: 9 (17: 4)

Acts 4: 32 (15: 26); 5: 34 (19: 4); 7: 26 (25: 2); 8: 8 (15: 23); 8: 37 (15: 21); 
9: 20 (15: 21); 10: 26, 14: 15 (11: 15); 17: 30 (21: 18); 22: 3 (19: 4)

Romans 1: 20 (28: 2); 5: 10 (37: 15); 6: 9 (28: 2); 
8: 1 (32: 3); 10: 4 (37: 1); 16: 20 (37: 15)

1 Corinthians 10: 13 (18: 6)

2 Corinthians 5: 18 (37: 15)

Galatians 4; 4 (37: 2)

Ephesians 1: 10 (37: 2)

1 Thessalonians 4: 6 (14: 4)

Hebrews 1: 2 (28: 3); 2: 14 (37: 15); 4: 11 (27: 7); 12: 29 (5: 4)

James 2: 10 (32: 2, 6)

1 Peter 1: 20; 2: 21—4 (37: 8)

2 Peter 1: 17 (37: 14); 1: 19 (2: 9)

1 John 1: 1 (11: 19)3 1: 1-4 (37: 2); 1:9 (32: 3); 4: 18 (15: 26)

Revelation 1: 8 (20: 3); 1: 18 (28: 2); 2: 28 (2: 9); 21: 6 (20: 3); 22: 16 (2: 9)

OLD TESTAMENT APOCRYPHaA / 
PSEUDEPIGRAPHA | 
Ecclesiasticus 2: 11 (34: 5)

Susanna 13: 1 (1:1)

2 Maccabees 
6: 18 (15: 24) 
3 Maccabees 6: 1 (15: 24)

Scriptural Quotations and Allusions 189

4 Maccabees QuR’AN 
6: 5; 7: 1 (15: 24) 3: 45-7 (9: 1); 3: 49 (18: 2); 5:3 Enoch 110 (9: 1; 18: 2); 19: 27-33

39: 1; App. 48B: 11, D: 7 (20: 3) (9: 1)

‘The various versions of the Infancy Gospels illustrate how stories about t he Virgin and Child lend themselves to be told and retold—much like t he stories in the canonical Gospels. This first translation of the full text o f the Armenian Gospel of the Infancy, itself derived from a sixth-century Syriac text that no longer exists, provides two variants of the famous narrative and several recensions or ancient editions. Stories about Jesus, many of them unique to this gospel, are included to show how he exercised his sovereign and divine will even as a child.

‘This edition also contains three early Armenian versions of the Protevangelium of James, which constitutes the basic tradition in the formation of the later Infancy Gospels—ike the Infancy Gospel of Thomas and the Gospel of Pseudo-Matthew. These writings are our earliest sources about the parents o f the Virgin Mary (Joachim and Anne) and her miraculous birth. They also form the basis for the dogma of her Immaculate Conception and perpetual virginity after the birth of Jesus, and lav the ground for certain of the Marian 
Terian's engaging introduction and annotation of the texts place this rare document clearly in its cultural and historical context and provide extensive references to the surrounding textual tradition. These extraordinary stories will appeal to all with an interest in the early church.