24 The Sahidic has: Joseph entreats Jesus to pardon him likewise, because when, one upon a time, He had recalled to life a boy bitten by a cerastes, he (Joseph) had pulled His right ear, advising Him to refrain from works that brought hatred upon Him. See Second Gospel of Thomas, chap. 5.
27 Barnabas, 15: Hermas, i. 3; Irenaeuys, Contra Hoer., v. 33; Justin, Tryph., 81; Tertullian, Adv. Marc., iii. 24. Caius and Dionysius imputed grossness and sensuality to Cerinthus, because he spoke of the wedding feast of the thousand years.
28 All the fathers placed the purgatorial fires, as the Greek Church does now, at the day of judgment. Augustine was the first who brought forward the supposition that the purification took place in Hades before the day of judgment. Haag, Histoire des Dogmes, ii. 323.
6 Pseudo-Matt. 29. [The numerous references to the latter part of Pseudo-MatthaeI, see pp. 378-383, shows the close relationship. But it is generally agreed that this narrative is the older, and one of the sources of Pseudo-Matthaei.-R.]
7 Pseud.-Matt. 30, 31. Various explanations have been given of this difficult passage by annotators, who refer it to the A of the Hebrew, or of the Greek, or of the Armenian alphabet. It seems, however, to answer very closely to the old Phenician A, which was written or .
The Paris MS. has: And he sat down to teach Jesus the letters, and began the first letter Aleph: and Jesus says the second, Beth, Gimel, and told him all the letters to the end. And shutting the book, He taught the master the prophets.
It the ngoes on with a fragment of the history of the dyer's shop, as given in the Arabic Gospel of the Infancy, ch. 37.