The gospel according to the Hebrews.

One of the ancient Jewish gospels.

I make no attempt here to critically sort out which of the following patristic references properly pertain to the gospel of the Hebrews and which do not. This page simply takes the statement at face value. Refer also to my consolidated page on the Jewish-Christian gospels.

Clement of Alexandria.

Late century II, early III.

From Clement of Alexandria, Miscellanies 2.9 (de Santos 3; Lagrange 9):

Η καν τω καθ Εβραιους ευαγγελιω, Ο θαυμασας βασιλευσει, γεγραπται, και ο βασιλευσας αναπαυθησεται.

Which also is written in the gospel according to the Hebrews: He who marveled shall reign, and he who reigned shall rest.

From Clement of Alexandria, Miscellanies 5.14 (de Santos 4; Lagrange 10):

Ισον γαρ τουτοις εκεινα δυναται· Ου παυσεται ο ζητων, εως αν ευρη· ευρων δε, θαμβηθησεται· θαμβηθεις δε, βασιλευσει· βασιλευσας δε, επαναπαυσεται.

For those things can be the same as these: He who seeks shall not cease until he finds, and finding he shall marvel, and having marveled he shall reign, and having reigned he shall rest.

This repeated saying finds a parallel in the apocryphal oracle that Eusebius attributes to the cult of Simon Magus. From Eusebius, History of the Church 2.13.7, writing of his followers:

Τα δε τουτων αυτοις απορρητοτερα, ων φασι τον πρωτον επακουσαντα εκπλαγησεσθαι, και κατα τι παρ αυτοις λογιον εγγραφον θαμβωθησεσθαι, θαμβους ως αληθως και φρενων εκστασεως και μανιας εμπλεα τυγχανει....

And the most unspoken of these [rites] of theirs, of which they say that the one hearing them for the first time will be astonished, and according to a certain written oracle among them will be made to marvel, happen of a truth to be full of marvel and ecstatic thoughts and mania....


Early century III.

From Origen, On John 2.12, commentary on John 1.3 (de Santos 5; Lagrange 11):

Εαν δε προσιηται τις το καθ Εβραιους ευαγγελιον, ενθα αυτος ο σωτηρ φησιν· Αρτι ελαβε με η μητηρ μου, το αγιον πνευμα, εν μια των τριχων μου και απηνεγκε με εις το ορος το μεγα Θαβωρ, επαπορησει, πως μητηρ Χριστου το δια του λογου γεγενημενον πνευμα αγιον ειναι δυναται.

But if any should admit the gospel according to the Hebrews, where the savior himself says: Just now my mother, the holy spirit, took me by one of my hairs and carried me to Tabor, the great mountain, he will be confused as to how the holy spirit can be the mother of Christ, born through the word.

From Origen, On Jeremiah, homily 15.4 (de Santos 6; Lagrange 12):

Ει δε τις παραδεχεται το, Αρτι ελαβε με η μητηρ μου, το αγιον πνευμα, και ανηνεγκε με εις το ορος το μεγα το Ταβωρ, και τα εξης....

And if any accepts the [statement]: Just now my mother, the holy spirit, took me by one of my hairs and carried me to Tabor, the great mountain, and what follows....

From Origen, Latin version of On Matthew 15.14 (de Santos 33; translation taken from Joachim Jeremias, Unknown Sayings of Jesus):

Scriptum est in evangelio quodam, quod dicitur secundum Hebraeos, si tamen placet suscipere illud, non ad auctoritatem sed ad manifestationem propositae quaestionis: Dixit, inquit, ad eum alter divitum: Magister, quid bonum faciens vivam? dixit ei: Homo, leges et prophetas fac. respondit ad eum: Feci. dixit ei: Vade vende omnia quae possides et divide pauperibus, en veni, sequere me.

It is written in a certain gospel, which is called according to the Hebrews, if yet it pleases one to accept it, not as an authority, but as a manifestation of the proposed question: The second of the rich men said unto him: Master, what good thing can I do and live? He said unto him: O man, do that which is in the law and the prophets. He answered him: I have kept them. He said unto him: Go, sell all that you own and distribute it to the poor, and come, follow me.

Coepit autem dives scalpere caput suum et non placuit ei. et dixit ad eumdominus: Quomodo dicis: Legem feci et prophetas? quoniam scriptum est in lege: Diliges proximum tuum sicut te ipsum. et ecce, multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos.

But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him: How can you say: I have kept the law and the prophets? For it is written in the law: You shall love your neighbor as yourself. And behold, many of your brethren, sons of Abraham, are clad in filth, dying of hunger, and your house is full of many good things, and nothing at all goes out of it unto them.

Et conversus dixit Simoni, discipulo suo sedenti apud se: Simon, fili Ioanne, facilius est camelum intrare per foramen acus quam divitem in regnum caelorum.

And he turned and said unto Simon his disciple, who was sitting by him: Simon, son of Jonah, it is easier for a camel to enter in by the eye of a needle than for a rich man to enter into the kingdom of heaven.

This text is also known under the appellation pseudo-Origen, as not all are convinced that it belongs to the Alexandrian father.


Middle of century III.

From Cyprian (or pseudo-Cyprian), On Rebaptism 100.17, writing about a book called the preaching of Paul (de Santos 34):

In quo libro, contra omnes scripturas, et de peccato proprio confitentem invenies Christum, qui solus omnino nihil deliquit et ad accipiendum Ioannis baptisma paene invitum a matre sua Maria esse compulsum, item cum baptizaretur ignem super aquam esse visum, quod in evangelio nullo est scriptum, et post tanta tempora Petrum et Paulum post conlationem evangelii in Hierusalem et mutuam cogitationem et altercationem et rerum agendarum dispositionem, postremo in urbe quasi tunc primum invicem sibi esse cognitos, et quaedam alia huiusmodi absurde ac turpiter conficta, quae omnia in illum librum invenies congesta.

In which book, against all the scriptures, you will find Christ even confessing his own sin, who alone failed in nothing at all, and that he was compelled by his own mother Mary almost unwillingly to accept the baptism of John, that likewise, when he was baptized, a fire was seen over the water, which is written in no gospel, and that after so much time Peter and Paul, after the bringing together of the gospel in Jerusalem and the mutual cogitation and the altercation and disposition of matters to be done, finally [were] in the city [of Rome], as if there first they recognized each other, and certain other things of this nature, absurdly and disgracefully concocted, which you will find all congested in that book.

This passage makes the list for its thematic similarity to Jerome, Against the Pelagians 3.2, though surely a different text is in view, since the passage from Jerome has Jesus denying any personal sin.


Early century IV.

From Eusebius, History of the Church 3.25.5, writing of the disputed or illegitimate scriptures (de Santos 7; Lagrange 15):

Ηδη δ εν τουτοις τινες και το καθ Εβραιους ευαγγελιον κατελεξαν, ω μαλιστα Εβραιων οι τον Χριστον παραδεξαμενοι χαιρουσι.

And some indeed catalogue also the gospel according to the Hebrews among these, in which those of the Hebrews who have accepted Christ especially rejoice.

From Eusebius, History of the Church 3.27.4 (de Santos 8; Lagrange 16):

Ουτοι δε του μεν αποστολου πασας τας επιστολας αρνητεας ηγουντο ειναι δειν, αποστατην αποκαλουτες αυτον του νομου, ευαγγελιω δε μονω το καθ Εβραιους λεγομενω χρωμενοι, των λοιπων σμικρον εποιουντο λογον.

And these reckoned that all the epistles of the apostle ought to be denied, calling him an apostate from the law, and, using only the gospel called according to the Hebrews, they make little of the word of the rest.

From Eusebius, History of the Church 3.39.17 (de Santos 9; Lagrange 13):

Κεχρηται δ ο αυτος μαρτυριαις απο της Ιωαννου προτερας επιστολης και απο της Πετρου ομοιως, εκτεθειται δε και αλλην ιστοριαν περι γυναικος επι πολλαις αμαρτιαις διαβληθεισης επι του κυριου, ην το καθ Εβραιους ευαγγελιον περιεχει. και ταυτα δ ημιν αναγκαιως προς τοις εκτεθεισιν επιτετηρησθω.

And he himself used testimonies from the first epistle of John and similarly from that of Peter, and set out also another record about a woman who was charged for many sins before the Lord, which the gospel according to the Hebrews has. And let these things also be necessarily observed by us on top of the things that have been set out.

From Eusebius, History of the Church 4.22.8 (de Santos 10; Lagrange 14):

Εκ τε του καθ Εβραιους ευαγγελιου και του Συριακου, και ιδιως εκ της Εβραιδος διαλεκτου, τινα τιθησιν [Ηγησιππος], εμφαινων εξ Εβραιων εαυτον πεπιστευκεναι· και αλλα δε ως αν εξ Ιουδαικης αγραφου παραδοσεως μνημονευει· ου μονος δε ουτος, αλλα και Ειρηναιος και ο πας των αρχαιων χορος, παναρετον σοφιαν τας Σολομωνος παροιμιας εκαλουν.

[Hegesippus] sets out something from the gospel according to the Hebrews and from the Syriac, and likewise from the Hebrew dialect, making apparent that he himself had come to faith out of the Hebrews. And other things also he records, as if from the unwritten Jewish tradition. And not only this man, but also Irenaeus and all the chorus of the ancients, called the proverbs the all-virtuous wisdom of Solomon.

From Eusebius, Theophany 4.12 (de Santos 11; Lagrange 18):

Επει δε το εις ημας ηκον Εβραικοις χαρακτηρσιν Ευαγγελιον την απειλην ου κατα του αποκρυψαντος επηγεν, αλλα κατα του ασωτως εζηκοτος, τρεις γαρ δουλους περιειχε, τον μεν καταφαγοντα την υπαρξιν του δεσποτου μετα πορνων και αυλητριδων, τον δε πολλαπλασιασαντα την εργασιαν, τον δε κατακρυψαντα το ταλοντον, ειτα τε τον μεν αποδεχθηναι, τον δε μεμφθηναι μονον, τον δε συγκλεισθηναι δεσμωτηριω, εφιστημι, μηποτε κατα τον Ματθαιον μετα την συμπληρωσιν του λογου του κατα του μηδεν εργασαμενου, η εξης επιλεγομενη απειλη ου περι αυτου, αλλα περι του προτερου κατ επαναληψιν λελεκται, του εσθιοντος και πινοντος μετα των μεθυοντων.

But since the gospel written in Hebraic characters which has come to us levels the threat, not against the man who hid the talent, but against him who had lived unsafely (for it had three servants, the one eating up the belongings of his master with harlots and flute-girls, another multiplying it by the work of trade, and the other hiding the talent, then made the one to be accepted, another only blamed, and the other to be closed up in prison), I wonder whether in Matthew, after the end of the word against the one who did not work, the threat that follows was said, not about him, but about the first, by epanalepsis,* the one who ate and drank with the drunkards.

* Epanalepsis is the taking up of a former topic after a latter topic has intervened.

The following excerpt from Eusebius, Theophany 4.12, is not extant in Greek. Both the Syriac transliteration and the Latin translation are from Joachim Jeremias, Unknown Sayings of Jesus (de Santos 12-13; Lagrange 17):

Egbe li shappire; shappire hanon dihab li ab debashemayya.

Eligo mihi quae mihi placent; placent mihi quae mihi dat pater meus in caelis.

I choose for myself those who please me; they please me whom my father in heaven gives me.

Cyril of Jerusalem.

Middle of century IV.

From Cyril of Jerusalem (or Pseudo-Cyril), Discourse on Mary Theotokos 12a (de Santos 41). I have only briefly seen the original Coptic of this passage in Budge, Miscellaneous Coptic Texts, and offer it here in the Spanish given by Aurelio de Santos Otero, Los evangélios apócrifos, page 45. We pick up the text at the point at which Cyril has asked a monk from Maioma of Gaza about the false doctrine that he has been teaching, and the monk replies:

Está escrito en [el evangelio] según los Hebreos que, deseando Cristo venir a la tierra para efectuar la redención, el buen padre llamó a una fuerza celestial por nombre Miguel, recomendándole el cuidado de Cristo en esta empresa. Y vino la fuerza al mundo, y se llamaba María, y estuvo siete meses en su seno. Después le dió a luz, y creció en estatura y escogió los apóstoles..., fue crucificado y asumido por el padre.

It is written in [the gospel] according to the Hebrews that, when Christ desired to come to earth to effect redemption, the good father called forth the celestial power, Michael by name, commending the care of Christ to him in this enterprise. And the power came down to the world, and it was called Mary, and he was in her womb for seven months. Afterward she brought him to light, and he grew in stature and chose the apostles..., was crucified and assumed by the father.

Cirilo le dice: ¿En qué lugar de los cuatro evangelios se dice que la santa virgen María, madre de Dios, es una fuerza?

Cyril says to him: In which part of the four gospels is it said that the holy virgin Mary, mother of God, is a force?

El monje responde: En el evangelio de los Hebreos.

The monk responds: In the gospel of the Hebrews.

Entonces, dice Cirilo, ¿son cinco los evangelios? ¿Cuál es el quinto?

Then, says Cyril, are there five gospels? Which is the fifth?

El monje responde: Es el evangelio que fue escrito para los Hebreos.

The monk responds: It is the gospel that was written for the Hebrews.

At the ellipsis (...) above, the translation in The Complete Gospels has:

...who preached him everywhere. He fulfilled the appointed time that was decreed for him. The Jews grew envious of him and came to hate him. They changed the custom of their law, and they rose up against him, and laid a trap, and caught him. They turned him over to the governor, who gave him back to them to crucify.


Late century IV.

From Epiphanius, Panarion 46.1, writing about Tatian (Lagrange 7):

Λεγεται δε το δια τεσσαρων ευαγγελιον υπ αυτου γεγενησθαι, οπερ κατα Εβραιους τινεσ καλουσιν.

And it is said that the Diatessaron gospel, which some call according to the Hebrews, was made by him.


Early century V.

From Jerome, On Micah 2, commentary on Micah 7.6 (de Santos 16):

Sed qui legerit canticum canticorum et sponsum animae dei sermonum intellexerit, credideritque evangelio quod secundum Hebraeos editum nuper transtulimus, in quo ex persona salvatoris dicitur: Modo tulit me mater mea, sanctus spiritus, in uno capillorum meorum, non dubitabit dicere sermonem dei ortum esse de spiritu, et animam, quae sponsa sermonis est, habere socrum sanctum spiritum, qui apud Hebraeos genere dicitur feminino rua (רוח).

But he who reads the Song of Songs and understands the spouse of the soul to be the speech of God, and believes the gospel which we recently translated, that published as according to the Hebrews, in which from the person of the savior it is said: Just now my mother, the holy spirit, bore me by one of my hairs, [such a reader] will not doubt to say that the speech of God springs from the spirit, and that the soul, which is the spouse of the speech, has the holy spirit as a mother-in-law, which among the Hebrews is said by the female gender, rua (רוח).

Jerome himself twice refers to this same saying in other commentaries in an abbreviated form. From On Isaiah 11, commentary on Isaiah 40.9:

Sed et in evangelio quod iuxta Hebraeos scriptum Nazaraei lectitant, dominus loquitur: Modo me tulit mater mea, spiritus sanctus.

But also in the gospel which the Nazaraeans read, written according to the Hebrews, the Lord says: Just now my mother, the holy spirit, bore me [away].

From Jerome, On Matthew 1, commentary on Matthew 2.5 (de Santos 20):

In Bethleem Iudaeae: Librariorum hic error est. putamus enim ab evangelista primum editum sicut in ipso Hebraico legimus, Iudae, non Iudaeae.

In Bethlehem of Judea: This is an error of the scribes. We suppose indeed that it was first published from the evangelist as we read in the Hebraic [gospel], of Judah, not of Judea.

From Jerome, On Matthew 1, commentary on Matthew 6.11 (de Santos 21):

In evangelio quod appellatur secundum Hebraeos, pro supersubstantiali pane reperi mahar (מהר), quod dicitur crastinum, ut sit sensus: Panem nostrum crastinum, id est, futurum da nobis hodie.

In the gospel which is named according to the Hebrews, instead of supersubstantial bread I found mahar (מהר), which means of tomorrow, so that the sense would be: Our bread for tomorrow, that is, the future [bread] give us this day.

From Jerome, On Matthew 4, commentary on Matthew 27.16 (de Santos 25):

Iste [Barabbas] in evangelio quod scribitur iuxta Hebraeos filius magistri eorum interpretatur qui propter seditionem et homicidium fuerat condemnatus.

This man [Barabbas] is interpreted in the gospel which is written according to the Hebrews as the son of their master, who was condemned on account of sedition and homicide.

From Jerome, On Matthew 4, commentary on Matthew 27.51 (de Santos 26):

In evangelio cuius saepe facimus mentionem superliminare templi infinitae magnitudinis fractum esse atque divisum legimus.

In the gospel of which we often make mention we read that a lintel of the temple of infinite magnitude was broken and divided.

From Jerome, On Ephesians 3, commentary on Ephesians 5.4 (de Santos 15):

Ut in Hebraico quoque evangelio legimus, dominus ad discipulos loquentem: Nunquam, inquit, laeti sitis, nisi cum fratrem vestrum videritis in charitate.

As we read also in the Hebraic gospel, the Lord, speaking to the disciples, says: Never be content except when you look upon your brother in charity.

From Jerome, On Famous Men 2 (de Santos 17):

Evangelium quoque quod appellatur secundum Hebraeos, et a me nuper in Graecum Latinumque sermonem translatum est, quo et Origenes saepe utitur, post resurrectionem salvatoris refert: Dominus autem cum dedisset sindonem servo sacerdotis, ivit ad Iacobum et apparuit ei. iuraverat enim Iacobus se non comesturum panem ab illa hora quia biberat calicem domini donec videret eum resurgentem a dormientibus.

Also the gospel which is named according to the Hebrews, and which was recently translated by me into Greek and Latin, which also Origen often used, refers after the resurrection of the savior: But the Lord, when he had given the shroud to the servant of the priest, went to James and appeared to him. James indeed had sworn that he would not eat bread from that hour when he had drunk the chalice of the Lord until he saw him risen from among those who sleep.

Rursusque post paululum: Afferte, ait dominus, mensam et panem. statimque additur: Tulit panem et benedixit, ac fregit, et dedit Iacobo iusto, et dixit ei: Frater mi, comede panem tuum, quia resurrexit filius hominis a dormientibus.

And again after a little bit: Bear forth, said the Lord, a table and bread. And immediately is added: He bore bread and blessed it, and broke it, and gave it to James the just, and said to him: My brother, eat your bread, because the son of man has resurrected from among those who sleep.

From Jerome, On Famous Men 16, writing of Ignatius (de Santos 19): proprie ad Polycarpum, commendans illi Antiochensem ecclesiam, in qua et de evangelio quod nupe a me translatum est super persona Christi ponit testimonium dicens: Ego vero et post resurrectionem in carne eum vidi, et credo quai sit. et, quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce, palpate me, et videte quia non sum daemonium incorporale. et statim tetigerunt eum et crediderunt.

...and properly to Polycarp, commending the Antiochene church to him, in which he put testimony also of the gospel which was recently translated by me about the person of Christ, saying: I also truly saw him in the flesh after the resurrection, and believe that he is. And, when he came to Peter and to those who were with Peter, he said to them: Behold, handle me and see that I am not an incorporeal daemon. And immediately they touched him and believed.

From Jerome, Against the Pelagians 3.2 (de Santos 31-32):

In evangelio iuxta Hebraeos, quod Chaldaico quidem Syroque sermone sed Hebraicis litteris scriptum est, quod utuntur usque hodie Nazareni, secundum apostolos, sive ut plerique autumant iuxta Matthaeum, quod et in Caesariensi habetur bibliotheca, narrat historia: Ecce, mater domini et fratres eius dicebant ei: Joannes baptista baptizat in remissionem peccatorum; eamus et baptizemur ab eo. dixit autem eis: Quid peccavi, ut vadam et baptizer ab eo? nisi forte hoc ipsum quod dixi ignorantia est.

In the gospel according to the Hebrews, which indeed is written in Chaldean and Syrian speech, but with Hebraic letters, which the Nazarenes use until this day, according to the apostles, or as most term it according to Matthew, which is also held in the Caesarean library, it narrates the story: Behold, the mother of the Lord and his brothers were saying to him: John the baptist is baptizing for the remission of sins. Let us also be baptized by him. But he said to them: How have I sinned, that I should go and be baptized by him? Unless perchance this that I have just said is ignorance.

Et in eodem volumine: Si peccaverit, inquit, frater tuus in verbo, et satis tibi fecerit, septies in die suscipe eum. dixit illi Simon discipulus eius: Septies in die? respondit dominus et dixit ei: Etiam ego dico tibi, usque septuagies septies. etenim in prophetis quoque, postquam uncti sunt spiritu sancto, inventus est sermo peccati.

And in the same volume he says: If your brother sins in word, and makes satisfaction to you, seven times a day receive him. Simon his disciple said to him: Seven times a day? The Lord responded and said to him: Still I say to you, until seventy times seven. For indeed in the prophets, even after they were anointed by the holy spirit, the speech of sin was found.

From the epistle of Jerome to Hedibia, epistle 120 (de Santos 27):

In evangelio autem quod Hebraicis litteris scriptum est legimus, non velum templi scissum, sed superliminare templi mirae magnitudinis corruisse.

But in the gospel which is written with Hebraic letters we read, not that the veil of the temple was rent, but that the lintel of the temple, of marvelous magnitude, fell.

Philip of Side.

Century V.

From Philip Sidetes, writing of the ancients (de Santos 38; Lagrange 24):

Το δε καθ Εβραιους ευαγγελιον και το λεγομενον Πετρου και Θωμα τελειως απεβαλλον, αιρετικων ταυτα συγγραμματα λεγοντες.

But they completely cast out the gospel according to the Hebrews and that called of Peter and of Thomas, saying that these were the writings of heretics.

Sedulius Scotus.

Century IX.

The English translation of this text is provided by E. P. Sanders in appendix V of his landmark book, The Tendencies of the Synoptic Tradition, page 302. Sanders in turn credits Hennecke-Schneemelcher, New Testament Apocrypha, volume 1, page 151. From the Commentary on Matthew, some slight modifications made to the translation:

Ita nanque refert evangelium quod secundum Ebraos praetitulatur:

For thus the gospel which is entitled according to the Hebrews reports:

Intuitus Ioseph oculis vidit turbam viatorum comitantium venientium ad speluncam et dixit: Surgam et procedam foras inobviam eis. cum autem processisset, dixit ad Simonem Ioseph: Sic mihi videnture isti qui veniunt augures esse. ecce enim omni momento respiciunt in caelum et inter se disputant. sed et peregrini videntur esse, quoniam et habitus eorum differt ab habitu nostro. nam vestis eorum amplissima est, et color fuscus est eorum densius, et pilea habent in capitibus suis et molles mihi videntur vestes eorum et in pedibus eorum sunt saraballae. et ecce steterunt et intendunt in me, et ecce iterum coeperunt huc venientes ambulare.

When Joseph looked out with his eyes, he saw a crowd of pilgrims who were coming in company to the cave, and he said: I will arise and go out to meet them. And, when Joseph went out, he said to Simon: It seems to me as if those coming were soothsayers, for lo, every moment they look up to heaven and confer with one another. But they seem also to be strangers, for their appearance differs from ours; for their dress is very rich and their complexion quite dark; they have caps on their heads and their garments seem to me to be silky, and they have breeches on their legs. And lo, they have halted and are looking at me, and lo, they have again set themselves in motion and are coming here.

Quibus verbis liquide ostenditur non tres tantum viros sed turbam viatorum venisse ad dominum, quamvis iuxta quosdam eiusdem turbae praecipui magistri certis nominibus Melchus, Caspar, Phadizarda nuncupentur.

From these words it is clear that not merely three men but a crowd of pilgrims came to the Lord, even if according to some the foremost leaders of this crowd were named with the definite names Melchus, Caspar, and Phadizarda.

The Historical Investigation of the Gospel According to Luke.

Century IX.

From the Historical Investigation of the Gospel According to Luke, folio 56 recto, on Luke 10.13:

Bezaida, in qua sanavit paraliticum cata Iohannem. in his civitatibus multae virtutes facte sunt, quae evangelium secundum Hebraos quinquaginta ter virtutes in his factas enumerat.

Bethsaida, in which he healed the paralytic according to John. In these cities many miracles were done, which the gospel according to the Hebrews ennumerates as fifty-three three miracles done in them.


Century IX.

From the stichometry of the Chronology of Nicephorus (de Santos 39; Lagrange 20):

Ευαγγελιον κατα Εβραιους, στιχοι ͵βςʹ.

The gospel according to the Hebrews, 2200 lines.

Codex Vaticanus Reginae Latinus 49.

From the royal codex Vaticanus Latinus 49, century IX:

Item isti VIII dies pascae in quo resur{rexit} Christus filius dei significant VIII dies post remi{ssionem} pascae in quo iudicabitur totum semen Adae, ut nuntiatur in evangelio Ebreorum, et ideo putant sapientes diem iudicii in tempore pascae, eo quod in illo die resur{rexit} Christus ut in illo iterum resurgant sancti.

Likewise these eight days of Passover in which Christ the son of God resurrected signify eight days after the remission of Passover in which the entire seed of Adam will be judged, as is announced in the gospel of the Hebrews, and therefore wise men suppose that the day of judgment is at the time of the Passover, since on that day Christ resurrected so that on that same day the saints might rise up again.