Nag Hammadi - The Gospel Of Philip
THE GOSPEL OF PHILIP (II, 3)
Introduced and translated by
Wesley W. Isenberg
The Gospel of Philip is a collection of theological statements or excerpts concerning sacraments and ethics. Generally Valentinian in character, this collection was named for Philip the apostle, and was probably written in Syria in the second half of the third century C.E. The various sorts of statements comprising the collection are not organized in a way that can be conveniently outlined by the use of headings and subheadings. Though the line of thought is often rambling and disjointed, some continuity of thought is maintained by means of an association of ideas or through catchwords. This collection of excerpts seems to derive largely from a Christian Gnostic sacramental catechesis. In fact, the voice of the original author may still be heard as he speaks to catechumens preparing for the initiation rite.
While emphasizing the place of the sacraments, the Gospel of Philip concerns itself in particular with the bridal chamber: “The Lord did everything in a mystery, a baptism and a chrism and a eucharist and a redemption and a bridal chamber.” According to this tractate, the existential malady of humanity results from the differentiation of the sexes. When Eve separated from Adam, the original androgynous unity was broken. The purpose of Christ’s coming is to reunite “Adam” and “Eve.” Just as a husband and wife unite in the bridal chamber, so also the reunion effected by Christ takes place in a bridal chamber, the sacramental, spiritual one, where a person receives a foretaste and assurance of ultimate union with an angelic, heavenly counterpart. “Christ came to repair the separation which was from the beginning and again unite the two,” so that restoration may be accomplished and rest achieved.
The Gospel of Philip makes an important contribution to our rather limited knowledge of Gnostic sacramental theology and practice. The sacraments exhibited in the Gospel of Philip are similar to those used by Christians in the Great Church for the initiation of candidates. Thus the Gnostics who wrote and used the present text had not departed radically from orthodox sacramental practice; yet the interpretation provided for the sacraments clearly remains Gnostic.
THE GOSPEL OF PHILIP
II 51, 29-86, 19
A Hebrew makes another Hebrew, 30 and such a person is called “proselyte.” But a proselyte does not make another proselyte. [Some] both exist just as they [are] and make others like themselves, 52 while [others] simply exist.
The slave seeks only to be free, but he does not hope to acquire the estate of his master. But the son is not only 5 a son but lays claim to the inheritance of the father. Those who are heirs to the dead are themselves dead, and they inherit the dead. Those who are heirs to what is living are alive, 10 and they are heirs to both what is living and the dead. The dead are heirs to nothing. For how can he who is dead inherit? If he who is dead inherits what is living he will not die, but he who is dead 15 will live even more.
A Gentile does not die, for he has never lived in order that he may die. He who has believed in the truth has found life, and this one is in danger of dying, for he is alive. Ever since Christ came the world is 20 created, the cities adorned, the dead carried out. When we were Hebrews we were orphans and had only our mother, but when we became Christians we had both father and mother. 25
Those who sow in winter reap in summer. The winter is the world, the summer the other aeon. Let us sow in the world that we may reap in the summer. Because of this it is fitting for us not to pray in the winter. Summer 30 follows winter. But if any man reap in winter he will not actually reap but only pluck out, since this sort of thing will not provide [him] a harvest. It is not only [now] that the fruit will [not] come forth, but also on the Sabbath 35 [his field] is barren.
Christ came 53 to ransom some, to save others, to redeem others. He ransomed those who were strangers and made them his own. And he set 5 his own apart, those whom he gave as a pledge in his will. It was not only when he appeared that he voluntarily laid down his life, but he voluntarily laid down his life from the very day the world came into being. 10 Then he came forth in order to take it, since it had been given as a pledge. It fell into the hands of robbers and was taken captive, but he saved it. He redeemed the good people in the world as well as the evil.
Light and darkness, 15 life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor the evil evil, nor is life life, nor death death. 20 For this reason each one will dissolve into its original nature. But those who are exalted above the world are indissoluble, eternal.
Names given to worldly things are very deceptive, 25 for they divert our thoughts from what is correct to what is incorrect. Thus one who hears the word “God” does not perceive what is correct, but perceives what is incorrect. So also with “the Father” 30 and “the Son” and “the Holy Spirit” and “life” and “light” and “resurrection” and “the Church” and all the rest— people do not perceive what is correct but they perceive what is incorrect, [unless] they 35 have come to know what is correct. The [names which are heard] are in the world [to 54 deceive. If they] were in the aeon, they would at no time be used as names in the world. Nor were they set among worldly things. They have an end in 5 the aeon.
One single name is not uttered in the world, the name which the Father gave to the Son, the name above all things: the name of the Father. For the Son would not become Father unless he wears 10 the name of the Father. Those who have this name know it, but they do not speak it. But those who do not have it do not know it.
But truth brought names into existence in the world because it is not possible 15 to teach it without names. Truth is one single thing and it is also many things for our sakes who learn this one thing in love through many things. The powers wanted to deceive man, since they saw that he had 20 a kinship with those that are truly good. They took the name of those that are good and gave it to those that are not good, so that through the names they might deceive him and bind them to those that are 25 not good. And afterward, if they do them a favor, they will be made to remove them from those that are not good and place them among those that are good. These things they knew, for they wanted to 30 take the free man and make him a slave to them forever.
There are powers which [contend against] man, not wishing him to be [saved], in order that they may […]. For if man 35 is [saved, there will not] be any sacrifices […] and animals will not be offered 55 to the powers. The [very ones] who […] the animals are they who sacrifice to them. They were indeed offering them up alive, but when they offered them up they died. As for man, they offered 5 him up to God dead, and he lived.
Before Christ came there was no bread in the world, just as paradise, the place where Adam was, had many trees to nourish the animals but no wheat 10 to sustain man. Man used to feed like the animals, but when Christ came, the perfect man, he brought bread from heaven in order that man might be nourished with the food of man. The powers 15 thought that it was by their own power and will that they were doing what they did, but the Holy Spirit in secret was accomplishing everything through them as it wished. Truth, 20 which existed since the beginning, is sown everywhere. And many see it as it is sown, but few are they who see it as it is reaped.
Some said, “Mary conceived by the Holy Spirit.” They are in error. 25 They do not know what they are saying. When did a woman ever conceive by a woman? Mary is the virgin whom no power defiled. She is a great anathema to the Hebrews, who 30 are the apostles and [the] apostolic men. This virgin whom no power defiled […] the powers defile themselves. And the Lord [would] not have said “My [Father who is in] heaven” (Matthew 16:17) 35 unless [he] had had another father, but he would have said simply “[My father].”
The Lord said to the disciples, “[Bring 56 out] from every (other) house. Bring into the house of the Father. But do not take (anything) in the house of the Father nor carry it off.”
“Jesus” is a hidden name, “Christ” is a revealed name. 5 For this reason “Jesus” does not exist in any (other) language, but his name is always “Jesus,” as he is called. “Christ” is also his name: in Syriac it is “Messiah,” in Greek it is “Christ.” Certainly 10 all the others have it according to their own language. “The Nazarene” is he who reveals what is hidden. Christ has everything in himself, whether man or angel 15 or mystery, and the Father.
Those who say that the Lord died first and (then) rose up are in error, for he rose up first and (then) died. If one does not first attain the resurrection will he not die? As God 20 lives, he would be (already) ⟨dead⟩.
No one will hide a large valuable object in something large, but many a time one has tossed countless thousands into a thing worth a penny. Compare 25 the soul. It is a precious thing (and) it came to be in a contemptible body.
Some are afraid lest they rise naked. Because of this they wish to rise in the flesh, and [they] do not know that it is those who 30 wear the [flesh] who are naked. [It is] those who […] to unclothe themselves who are not naked. “Flesh [and blood shall] not [be able] to inherit the kingdom [of God]” (1 Corinthians 15:50). What is this which will 57 not inherit? This which is on us. But what is this very thing which will inherit? It is that which belongs to Jesus and his blood. Because of this he said, “He who shall not eat my flesh and drink 5 my blood has not life in him” (John 6:53). What is it? His flesh is the word, and his blood is the Holy Spirit. He who has received these has food and he has drink and clothing. I find fault with the others who say 10 that it will not rise. Then both of them are at fault. You say that the flesh will not rise. But tell me what will rise, that we may honor you. You say the spirit in the flesh, 15 and it is also this light in the flesh. (But) this too is a matter which is in the flesh, for whatever you shall, say, you say nothing outside the flesh. It is necessary to rise in this flesh, since everything exists in it. In this world 20 those who put on garments are better than the garments. In the kingdom of heaven the garments are better than those who have put them on.
It is through water and fire that the whole place is purified— the visible by the visible, 25 the hidden by the hidden. There are some things hidden through those visible. There is water in water, there is fire in a chrism.
Jesus took them all by stealth, for he did not reveal himself in the manner 30 [in which] he was, but it was in the manner in which [they would] be able to see him that he revealed himself. He revealed himself to [them all. He revealed himself] to the great as great. He [revealed himself] 35 to the small as small. He [revealed himself 58 to the] angels as an angel, and to men as a man. Because of this his word hid itself from everyone. Some indeed saw him, thinking that they were seeing 5 themselves, but when he appeared to his disciples in glory on the mount he was not small. He became great, but he made the disciples great, that they might be able to see 10 him in his greatness.
He said on that day in the Thanksgiving, “You who have joined the perfect, the light, with the Holy Spirit, unite the angels with us also, the images.” Do not despise the lamb, for without it 15 it is not possible to see the king. No one will be able to go in to the king if he is naked.
The heavenly man has many more sons than the earthly man. If the sons of Adam are many, although they die, 20 how much more the sons of the perfect man, they who do not die but are always begotten. The father makes a son, and the son has not the power to make a son. For he who has been begotten has not the power 25 to beget, but the son gets brothers for himself, not sons. All who are begotten in the world are begotten in a natural way, and the others in a spiritual way. [Those who] are begotten 30 by him [cry out] from that place to the (perfect) man [because they are nourished] on the promise [concerning] the heavenly [place. …] from the mouth, [because if] the word has gone out from that place 59 it would be nourished from the mouth and it would become perfect. For it is by a kiss that the perfect conceive and give birth. For this reason we also kiss one another. 5 We receive conception from the grace which is in each other.
There were three who always walked with the Lord: Mary his mother and her sister and Magdalene, the one who was called his companion. 11 His sister and his mother and his companion were each a Mary.
“The Father” and “the Son” are single names, “the Holy Spirit” is a double name. For they are everywhere: they are above, they are below; 15 they are in the concealed, they are in the revealed. The Holy Spirit is in the revealed: it is below. It is in the concealed: it is above.
The saints are served by evil powers, 20 for they are blinded by the Holy Spirit into thinking that they are serving an (ordinary) man whenever they do (something) for the saints. Because of this a disciple asked the Lord one day for something 25 of this world. He said to him, “Ask your mother and she will give you of the things which are another’s.”
The apostle said to the disciples, “May our whole offering obtain salt.” 30 They called [Sophia] “salt.” Without it no offering [is] acceptable. But Sophia is barren, [without] child. For this reason she is called “a trace of salt.” [But] where they will be 35 in their own way, the Holy Spirit [will (also) be, 60 and] her children are many.
What the father possesses belongs to the son, and the son himself, so long as he is small, is not entrusted with what is his. But when 5 he becomes a man his father gives him all that he possesses.
Those who have gone astray, whom the Spirit (itself) begets, usually go astray also because of the Spirit. Thus, by this one and the same breath, the fire blazes and is put out. 10
Echamoth is one thing and Echmoth another. Echamoth is Wisdom simply, but Echmoth is the Wisdom of death which is {the Wisdom of death which is} the one which knows death, which is called 15 “the little Wisdom.”
There are domestic animals, like the bull and the ass and others of this kind. Others are wild and live apart in the deserts. Man ploughs 20 the field by means of the domestic animals, and from this he feeds (both) himself and the animals, whether tame or wild. Compare the perfect man. It is through powers which are submissive 25 that he ploughs, preparing for everything to come into being. For it is because of this that the whole place stands, whether the good or the evil, the right and the left. The Holy Spirit shepherds every one and rules 30 [all] the powers, the “tame” ones and the “wild” ones, as well as those which are unique. For indeed he [gathers them (and)] shuts them in, in order that [these, even if they] wish, will not be able [to escape].
[He who] has been created is 35 [beautiful and] you would find his sons 61 noble creations. If he was not created but begotten, you would find that his seed was noble. But now he was created (and) he begot. What 5 nobility is this? First adultery came into being, afterward murder. And he was begotten in adultery, for he was the child of the serpent. So he became a murderer, just like his father, and 10 he killed his brother. Indeed every act of sexual intercourse which has occurred between those unlike one another is adultery.
God is a dyer. As the good dyes, which are called “true,” dissolve 15 with the things dyed in them, so it is with those whom God has dyed. Since his dyes are immortal, they are immortal by means of his colors. Now God dips what he dips 20 in water.
It is not possible for anyone to see anything of the things that actually exist unless he becomes like them. This is not the way with man in the world: he sees the sun without being a sun; 25 and he sees the heaven and the earth and all other things, but he is not these things. This is quite in keeping with the truth. But you (sing.) saw something of that place and you became those things. You saw the Spirit, you 30 became spirit. You saw Christ, you became Christ. You saw [the Father, you] shall become Father. So [in this place] you see everything and [do] not [see] yourself, but [in that place] you do see yourself—and what 35 you see you shall [become].
Faith receives, love gives. [No one will be able 62 to receive] without faith. No one will be able to give without love. Because of this, in order that we may indeed receive, we believe, but it is so that we may love and give, since if one does not give in love, he has no 5 profit from what he has given. He who has not received the Lord is still a Hebrew.
The apostles who were before us had these names for him: “Jesus, the Nazorean, Messiah,” that is, “Jesus, the Nazorean, the Christ.” The last 10 name is “Christ,” the first is “Jesus,” that in the middle is “the Nazarene.” “Messiah” has two meanings, both “the Christ” and “the measured.” “Jesus” in Hebrew is “the redemption.” “Nazara” is “the truth.” “The 15 Nazarene,” then, is “the truth.” “Christ” has been measured. “The Nazarene” and “Jesus” are they who have been measured.
When the pearl is cast down into the mud it does not become 20 greatly despised, nor if it is anointed with balsam oil will it become more precious. But it always has value in the eyes of its owner. Compare the sons of God, wherever they may be. 25 They still have value in the eyes of their Father.
If you say, “I am a Jew,” no one will be moved. If you say, “I am a Roman,” no one will be disturbed. If you say, “I am a Greek, a barbarian,30 a slave, [a] free man,” no one will be troubled. [If] you [say], “I am a Christian,” the [world] will tremble. Would that I [may receive] a name like that! This is the person whom the [powers] will not be able to endure 35 [when they hear] his name.
God is a 63 man-eater. For this reason men are [sacrificed] to him. Before men were sacrificed animals were being sacrificed, since those to whom they were sacrificed were not gods. 5
Glass decanters and earthenware jugs are both made by means of fire. But if glass decanters break they are done over, for they came into being through a breath. If earthenware jugs 10 break, however, they are destroyed, for they came into being without breath.
An ass which turns a millstone did a hundred miles walking. When it was loosed it found that it was still at the same place. 15 There are men who make many journeys, but make no progress towards a destination. When evening came upon them, they saw neither city nor village, neither creation nor nature, 20 power nor angel. In vain have the wretches labored.
The eucharist is Jesus. For he is called in Syriac “Pharisatha,” which is “the one who is spread out,” for Jesus came crucifying the world. 25
The Lord went into the dye works of Levi. He took seventy-two different colors and threw them into the vat. He took them out all white. And he said, “Even so has the Son 30 of Man come [as] a dyer.”
As for the Wisdom who is called “the barren,” she is the mother [of the] angels. And the companion of the [Savior is] Mary Magdalene. [But Christ loved] her 35 more than [all] the disciples [and used to] kiss her [often] on her [mouth]. The rest of [the disciples 64 were offended] by it [and expressed disapproval]. They said to him, “Why do you love her more than all of us?” The Savior answered and said to them, “Why do I not love you 5 like her?” When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness. 10
The Lord said, “Blessed is he who is before he came into being. For he who is, has been and shall be.”
The superiority of man is not obvious to the eye, but lies in what is hidden from view. Consequently he 15 has mastery over the animals which are stronger than he is and great in terms of the obvious and the hidden. This enables them to survive. But if man is separated from them, they slay one another and bite one another. 20 They ate one another because they did not find any food. But now they have found food because man tilled the soil.
If one go down into the water and come up without receiving anything and says, “I am a Christian,” 25 he has borrowed the name at interest. But if he receive the Holy Spirit, he has the name as a gift. He who has received a gift does not have to give it back, but of him who has borrowed it at interest, payment is demanded. This is the way 30 [it happens to one] when one experiences a mystery.
Great is the mystery of marriage! For [without] it the world would [not have existed]. Now the existence of [the world depends on man], and the existence 35 [of man on marriage]. Think of the [undefiled relationship], for it possesses [a great] power. Its image 65 consists of a [defilement of] the form.
As for the unclean [spirits], there are males among them and there are females. The males are they which unite with the souls which inhabit 5 a female form, but the females are they which are mingled with those in a male form, through one who was disobedient. And none shall be able to escape them, since they detain him if he does not receive a male power or a 10 female power—the bridegroom and the bride.—One receives them from the mirrored bridal chamber. —When the wanton women see a male sitting alone, they leap down on him and 15 play with him and defile him. So also the lecherous men, when they see a beautiful woman sitting alone, they persuade her and compel her, wishing to defile her. But if they see 20 the man and his wife sitting beside one another, the female cannot come in to the man, nor can the male come in to the woman. So if the image and the angel are united 25 with one another, neither can any venture to go in to the man or the woman.
He who comes out of the world can no longer be detained, because he was in the world. It is evident that he is above 30 desire […] and fear. He is master over [nature]. He is superior to envy. If [any one else] comes, they seize him and throttle [him]. And how will [this one] be able to escape the [great grasping] powers? 35 How will he be able to [hide from them? Often] some [come and say], “We are faithful,” in order that [they may be able to escape 66 the unclean spirits] and the demons. For if they had the Holy Spirit, no unclean spirit would cleave to them. Fear not the flesh nor 5 love it. If you fear it, it will gain mastery over you. If you love it, it will swallow and paralyze you. ### THE GOSPEL OF PHILIP (II, 3)
Introduced and translated by
Wesley W. Isenberg
The Gospel of Philip is a collection of theological statements or excerpts concerning sacraments and ethics. Generally Valentinian in character, this collection was named for Philip the apostle, and was probably written in Syria in the second half of the third century C.E. The various sorts of statements comprising the collection are not organized in a way that can be conveniently outlined by the use of headings and subheadings. Though the line of thought is often rambling and disjointed, some continuity of thought is maintained by means of an association of ideas or through catchwords. This collection of excerpts seems to derive largely from a Christian Gnostic sacramental catechesis. In fact, the voice of the original author may still be heard as he speaks to catechumens preparing for the initiation rite.
While emphasizing the place of the sacraments, the Gospel of Philip concerns itself in particular with the bridal chamber: “The Lord did everything in a mystery, a baptism and a chrism and a eucharist and a redemption and a bridal chamber.” According to this tractate, the existential malady of humanity results from the differentiation of the sexes. When Eve separated from Adam, the original androgynous unity was broken. The purpose of Christ’s coming is to reunite “Adam” and “Eve.” Just as a husband and wife unite in the bridal chamber, so also the reunion effected by Christ takes place in a bridal chamber, the sacramental, spiritual one, where a person receives a foretaste and assurance of ultimate union with an angelic, heavenly counterpart. “Christ came to repair the separation which was from the beginning and again unite the two,” so that restoration may be accomplished and rest achieved.
The Gospel of Philip makes an important contribution to our rather limited knowledge of Gnostic sacramental theology and practice. The sacraments exhibited in the Gospel of Philip are similar to those used by Christians in the Great Church for the initiation of candidates. Thus the Gnostics who wrote and used the present text had not departed radically from orthodox sacramental practice; yet the interpretation provided for the sacraments clearly remains Gnostic.
THE GOSPEL OF PHILIP
II 51, 29-86, 19
A Hebrew makes another Hebrew, 30 and such a person is called “proselyte.” But a proselyte does not make another proselyte. [Some] both exist just as they [are] and make others like themselves, 52 while [others] simply exist.
The slave seeks only to be free, but he does not hope to acquire the estate of his master. But the son is not only 5 a son but lays claim to the inheritance of the father. Those who are heirs to the dead are themselves dead, and they inherit the dead. Those who are heirs to what is living are alive, 10 and they are heirs to both what is living and the dead. The dead are heirs to nothing. For how can he who is dead inherit? If he who is dead inherits what is living he will not die, but he who is dead 15 will live even more.
A Gentile does not die, for he has never lived in order that he may die. He who has believed in the truth has found life, and this one is in danger of dying, for he is alive. Ever since Christ came the world is 20 created, the cities adorned, the dead carried out. When we were Hebrews we were orphans and had only our mother, but when we became Christians we had both father and mother. 25
Those who sow in winter reap in summer. The winter is the world, the summer the other aeon. Let us sow in the world that we may reap in the summer. Because of this it is fitting for us not to pray in the winter. Summer 30 follows winter. But if any man reap in winter he will not actually reap but only pluck out, since this sort of thing will not provide [him] a harvest. It is not only [now] that the fruit will [not] come forth, but also on the Sabbath 35 [his field] is barren.
Christ came 53 to ransom some, to save others, to redeem others. He ransomed those who were strangers and made them his own. And he set 5 his own apart, those whom he gave as a pledge in his will. It was not only when he appeared that he voluntarily laid down his life, but he voluntarily laid down his life from the very day the world came into being. 10 Then he came forth in order to take it, since it had been given as a pledge. It fell into the hands of robbers and was taken captive, but he saved it. He redeemed the good people in the world as well as the evil.
Light and darkness, 15 life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor the evil evil, nor is life life, nor death death. 20 For this reason each one will dissolve into its original nature. But those who are exalted above the world are indissoluble, eternal.
Names given to worldly things are very deceptive, 25 for they divert our thoughts from what is correct to what is incorrect. Thus one who hears the word “God” does not perceive what is correct, but perceives what is incorrect. So also with “the Father” 30 and “the Son” and “the Holy Spirit” and “life” and “light” and “resurrection” and “the Church” and all the rest— people do not perceive what is correct but they perceive what is incorrect, [unless] they 35 have come to know what is correct. The [names which are heard] are in the world [to 54 deceive. If they] were in the aeon, they would at no time be used as names in the world. Nor were they set among worldly things. They have an end in 5 the aeon.
One single name is not uttered in the world, the name which the Father gave to the Son, the name above all things: the name of the Father. For the Son would not become Father unless he wears 10 the name of the Father. Those who have this name know it, but they do not speak it. But those who do not have it do not know it.
But truth brought names into existence in the world because it is not possible 15 to teach it without names. Truth is one single thing and it is also many things for our sakes who learn this one thing in love through many things. The powers wanted to deceive man, since they saw that he had 20 a kinship with those that are truly good. They took the name of those that are good and gave it to those that are not good, so that through the names they might deceive him and bind them to those that are 25 not good. And afterward, if they do them a favor, they will be made to remove them from those that are not good and place them among those that are good. These things they knew, for they wanted to 30 take the free man and make him a slave to them forever.
There are powers which [contend against] man, not wishing him to be [saved], in order that they may […]. For if man 35 is [saved, there will not] be any sacrifices […] and animals will not be offered 55 to the powers. The [very ones] who […] the animals are they who sacrifice to them. They were indeed offering them up alive, but when they offered them up they died. As for man, they offered 5 him up to God dead, and he lived.
Before Christ came there was no bread in the world, just as paradise, the place where Adam was, had many trees to nourish the animals but no wheat 10 to sustain man. Man used to feed like the animals, but when Christ came, the perfect man, he brought bread from heaven in order that man might be nourished with the food of man. The powers 15 thought that it was by their own power and will that they were doing what they did, but the Holy Spirit in secret was accomplishing everything through them as it wished. Truth, 20 which existed since the beginning, is sown everywhere. And many see it as it is sown, but few are they who see it as it is reaped.
Some said, “Mary conceived by the Holy Spirit.” They are in error. 25 They do not know what they are saying. When did a woman ever conceive by a woman? Mary is the virgin whom no power defiled. She is a great anathema to the Hebrews, who 30 are the apostles and [the] apostolic men. This virgin whom no power defiled […] the powers defile themselves. And the Lord [would] not have said “My [Father who is in] heaven” (Matthew 16:17) 35 unless [he] had had another father, but he would have said simply “[My father].”
The Lord said to the disciples, “[Bring 56 out] from every (other) house. Bring into the house of the Father. But do not take (anything) in the house of the Father nor carry it off.”
“Jesus” is a hidden name, “Christ” is a revealed name. 5 For this reason “Jesus” does not exist in any (other) language, but his name is always “Jesus,” as he is called. “Christ” is also his name: in Syriac it is “Messiah,” in Greek it is “Christ.” Certainly 10 all the others have it according to their own language. “The Nazarene” is he who reveals what is hidden. Christ has everything in himself, whether man or angel 15 or mystery, and the Father.
Those who say that the Lord died first and (then) rose up are in error, for he rose up first and (then) died. If one does not first attain the resurrection will he not die? As God 20 lives, he would be (already) ⟨dead⟩.
No one will hide a large valuable object in something large, but many a time one has tossed countless thousands into a thing worth a penny. Compare 25 the soul. It is a precious thing (and) it came to be in a contemptible body.
Some are afraid lest they rise naked. Because of this they wish to rise in the flesh, and [they] do not know that it is those who 30 wear the [flesh] who are naked. [It is] those who […] to unclothe themselves who are not naked. “Flesh [and blood shall] not [be able] to inherit the kingdom [of God]” (1 Corinthians 15:50). What is this which will 57 not inherit? This which is on us. But what is this very thing which will inherit? It is that which belongs to Jesus and his blood. Because of this he said, “He who shall not eat my flesh and drink 5 my blood has not life in him” (John 6:53). What is it? His flesh is the word, and his blood is the Holy Spirit. He who has received these has food and he has drink and clothing. I find fault with the others who say 10 that it will not rise. Then both of them are at fault. You say that the flesh will not rise. But tell me what will rise, that we may honor you. You say the spirit in the flesh, 15 and it is also this light in the flesh. (But) this too is a matter which is in the flesh, for whatever you shall, say, you say nothing outside the flesh. It is necessary to rise in this flesh, since everything exists in it. In this world 20 those who put on garments are better than the garments. In the kingdom of heaven the garments are better than those who have put them on.
It is through water and fire that the whole place is purified— the visible by the visible, 25 the hidden by the hidden. There are some things hidden through those visible. There is water in water, there is fire in a chrism.
Jesus took them all by stealth, for he did not reveal himself in the manner 30 [in which] he was, but it was in the manner in which [they would] be able to see him that he revealed himself. He revealed himself to [them all. He revealed himself] to the great as great. He [revealed himself] 35 to the small as small. He [revealed himself 58 to the] angels as an angel, and to men as a man. Because of this his word hid itself from everyone. Some indeed saw him, thinking that they were seeing 5 themselves, but when he appeared to his disciples in glory on the mount he was not small. He became great, but he made the disciples great, that they might be able to see 10 him in his greatness.
He said on that day in the Thanksgiving, “You who have joined the perfect, the light, with the Holy Spirit, unite the angels with us also, the images.” Do not despise the lamb, for without it 15 it is not possible to see the king. No one will be able to go in to the king if he is naked.
The heavenly man has many more sons than the earthly man. If the sons of Adam are many, although they die, 20 how much more the sons of the perfect man, they who do not die but are always begotten. The father makes a son, and the son has not the power to make a son. For he who has been begotten has not the power 25 to beget, but the son gets brothers for himself, not sons. All who are begotten in the world are begotten in a natural way, and the others in a spiritual way. [Those who] are begotten 30 by him [cry out] from that place to the (perfect) man [because they are nourished] on the promise [concerning] the heavenly [place. …] from the mouth, [because if] the word has gone out from that place 59 it would be nourished from the mouth and it would become perfect. For it is by a kiss that the perfect conceive and give birth. For this reason we also kiss one another. 5 We receive conception from the grace which is in each other.
There were three who always walked with the Lord: Mary his mother and her sister and Magdalene, the one who was called his companion. 11 His sister and his mother and his companion were each a Mary.
“The Father” and “the Son” are single names, “the Holy Spirit” is a double name. For they are everywhere: they are above, they are below; 15 they are in the concealed, they are in the revealed. The Holy Spirit is in the revealed: it is below. It is in the concealed: it is above.
The saints are served by evil powers, 20 for they are blinded by the Holy Spirit into thinking that they are serving an (ordinary) man whenever they do (something) for the saints. Because of this a disciple asked the Lord one day for something 25 of this world. He said to him, “Ask your mother and she will give you of the things which are another’s.”
The apostle said to the disciples, “May our whole offering obtain salt.” 30 They called [Sophia] “salt.” Without it no offering [is] acceptable. But Sophia is barren, [without] child. For this reason she is called “a trace of salt.” [But] where they will be 35 in their own way, the Holy Spirit [will (also) be, 60 and] her children are many.
What the father possesses belongs to the son, and the son himself, so long as he is small, is not entrusted with what is his. But when 5 he becomes a man his father gives him all that he possesses.
Those who have gone astray, whom the Spirit (itself) begets, usually go astray also because of the Spirit. Thus, by this one and the same breath, the fire blazes and is put out. 10
Echamoth is one thing and Echmoth another. Echamoth is Wisdom simply, but Echmoth is the Wisdom of death which is {the Wisdom of death which is} the one which knows death, which is called 15 “the little Wisdom.”
There are domestic animals, like the bull and the ass and others of this kind. Others are wild and live apart in the deserts. Man ploughs 20 the field by means of the domestic animals, and from this he feeds (both) himself and the animals, whether tame or wild. Compare the perfect man. It is through powers which are submissive 25 that he ploughs, preparing for everything to come into being. For it is because of this that the whole place stands, whether the good or the evil, the right and the left. The Holy Spirit shepherds every one and rules 30 [all] the powers, the “tame” ones and the “wild” ones, as well as those which are unique. For indeed he [gathers them (and)] shuts them in, in order that [these, even if they] wish, will not be able [to escape].
[He who] has been created is 35 [beautiful and] you would find his sons 61 noble creations. If he was not created but begotten, you would find that his seed was noble. But now he was created (and) he begot. What 5 nobility is this? First adultery came into being, afterward murder. And he was begotten in adultery, for he was the child of the serpent. So he became a murderer, just like his father, and 10 he killed his brother. Indeed every act of sexual intercourse which has occurred between those unlike one another is adultery.
God is a dyer. As the good dyes, which are called “true,” dissolve 15 with the things dyed in them, so it is with those whom God has dyed. Since his dyes are immortal, they are immortal by means of his colors. Now God dips what he dips 20 in water.
It is not possible for anyone to see anything of the things that actually exist unless he becomes like them. This is not the way with man in the world: he sees the sun without being a sun; 25 and he sees the heaven and the earth and all other things, but he is not these things. This is quite in keeping with the truth. But you (sing.) saw something of that place and you became those things. You saw the Spirit, you 30 became spirit. You saw Christ, you became Christ. You saw [the Father, you] shall become Father. So [in this place] you see everything and [do] not [see] yourself, but [in that place] you do see yourself—and what 35 you see you shall [become].
Faith receives, love gives. [No one will be able 62 to receive] without faith. No one will be able to give without love. Because of this, in order that we may indeed receive, we believe, but it is so that we may love and give, since if one does not give in love, he has no 5 profit from what he has given. He who has not received the Lord is still a Hebrew.
The apostles who were before us had these names for him: “Jesus, the Nazorean, Messiah,” that is, “Jesus, the Nazorean, the Christ.” The last 10 name is “Christ,” the first is “Jesus,” that in the middle is “the Nazarene.” “Messiah” has two meanings, both “the Christ” and “the measured.” “Jesus” in Hebrew is “the redemption.” “Nazara” is “the truth.” “The 15 Nazarene,” then, is “the truth.” “Christ” has been measured. “The Nazarene” and “Jesus” are they who have been measured.
When the pearl is cast down into the mud it does not become 20 greatly despised, nor if it is anointed with balsam oil will it become more precious. But it always has value in the eyes of its owner. Compare the sons of God, wherever they may be. 25 They still have value in the eyes of their Father.
If you say, “I am a Jew,” no one will be moved. If you say, “I am a Roman,” no one will be disturbed. If you say, “I am a Greek, a barbarian,30 a slave, [a] free man,” no one will be troubled. [If] you [say], “I am a Christian,” the [world] will tremble. Would that I [may receive] a name like that! This is the person whom the [powers] will not be able to endure 35 [when they hear] his name.
God is a 63 man-eater. For this reason men are [sacrificed] to him. Before men were sacrificed animals were being sacrificed, since those to whom they were sacrificed were not gods. 5
Glass decanters and earthenware jugs are both made by means of fire. But if glass decanters break they are done over, for they came into being through a breath. If earthenware jugs 10 break, however, they are destroyed, for they came into being without breath.
An ass which turns a millstone did a hundred miles walking. When it was loosed it found that it was still at the same place. 15 There are men who make many journeys, but make no progress towards a destination. When evening came upon them, they saw neither city nor village, neither creation nor nature, 20 power nor angel. In vain have the wretches labored.
The eucharist is Jesus. For he is called in Syriac “Pharisatha,” which is “the one who is spread out,” for Jesus came crucifying the world. 25
The Lord went into the dye works of Levi. He took seventy-two different colors and threw them into the vat. He took them out all white. And he said, “Even so has the Son 30 of Man come [as] a dyer.”
As for the Wisdom who is called “the barren,” she is the mother [of the] angels. And the companion of the [Savior is] Mary Magdalene. [But Christ loved] her 35 more than [all] the disciples [and used to] kiss her [often] on her [mouth]. The rest of [the disciples 64 were offended] by it [and expressed disapproval]. They said to him, “Why do you love her more than all of us?” The Savior answered and said to them, “Why do I not love you 5 like her?” When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness. 10
The Lord said, “Blessed is he who is before he came into being. For he who is, has been and shall be.”
The superiority of man is not obvious to the eye, but lies in what is hidden from view. Consequently he 15 has mastery over the animals which are stronger than he is and great in terms of the obvious and the hidden. This enables them to survive. But if man is separated from them, they slay one another and bite one another. 20 They ate one another because they did not find any food. But now they have found food because man tilled the soil.
If one go down into the water and come up without receiving anything and says, “I am a Christian,” 25 he has borrowed the name at interest. But if he receive the Holy Spirit, he has the name as a gift. He who has received a gift does not have to give it back, but of him who has borrowed it at interest, payment is demanded. This is the way 30 [it happens to one] when one experiences a mystery.
Great is the mystery of marriage! For [without] it the world would [not have existed]. Now the existence of [the world depends on man], and the existence 35 [of man on marriage]. Think of the [undefiled relationship], for it possesses [a great] power. Its image 65 consists of a [defilement of] the form.
As for the unclean [spirits], there are males among them and there are females. The males are they which unite with the souls which inhabit 5 a female form, but the females are they which are mingled with those in a male form, through one who was disobedient. And none shall be able to escape them, since they detain him if he does not receive a male power or a 10 female power—the bridegroom and the bride.—One receives them from the mirrored bridal chamber. —When the wanton women see a male sitting alone, they leap down on him and 15 play with him and defile him. So also the lecherous men, when they see a beautiful woman sitting alone, they persuade her and compel her, wishing to defile her. But if they see 20 the man and his wife sitting beside one another, the female cannot come in to the man, nor can the male come in to the woman. So if the image and the angel are united 25 with one another, neither can any venture to go in to the man or the woman.
He who comes out of the world can no longer be detained, because he was in the world. It is evident that he is above 30 desire […] and fear. He is master over [nature]. He is superior to envy. If [any one else] comes, they seize him and throttle [him]. And how will [this one] be able to escape the [great grasping] powers? 35 How will he be able to [hide from them? Often] some [come and say], “We are faithful,” in order that [they may be able to escape 66 the unclean spirits] and the demons. For if they had the Holy Spirit, no unclean spirit would cleave to them. Fear not the flesh nor 5 love it. If you fear it, it will gain mastery over you. If you love it, it will swallow and paralyze you.
creates [creates] openly. But one who begets [begets] children in private. No [one will be able] to 35 know when [the husband] 82 and the wife have intercourse with one another except the two of them. Indeed marriage in the world is a mystery for those who have taken a wife. If there is a hidden quality to the marriage of defilement, 5 how much more is the undefiled marriage a true mystery! It is not fleshly but pure. It belongs not to desire but to the will. It belongs not to the darkness or the night but to the day and 10 the light. If a marriage is open to the public, it has become prostitution, and the bride plays the harlot not only when she is impregnated by another man but even if she slips out of her bedroom and is seen. 15 Let her show herself only to her father and her mother and to the friend of the bridegroom and the sons of the bridegroom. These are permitted to enter every day into the bridal chamber. But let the others yearn just 20 to listen to her voice and to enjoy her ointment, and let them feed from the crumbs that fall from the table, like the dogs. Bridegrooms and brides belong to the bridal chamber. No one shall be able 25 to see the bridegroom with the bride unless [one become] one.
When Abraham [rejoiced] that he was to see what he was to see, [he circumcised] the flesh of the foreskin, teaching us that it is proper to destroy the flesh. 30
[Most things] in the world, as long as their [inner parts] are hidden, stand upright and live. [If they are revealed] they die, as is illustrated by the visible man: [as long as] the intestines of the man are hidden, the man is alive; 83 when his intestines are exposed and come out of him, the man will die. So also with the tree: while its root is hidden it sprouts and grows. If its 5 root is exposed, the tree dries up. So it is with every birth that is in the world, not only with the revealed but with the hidden. For so long as the root of wickedness is hidden, it is strong. But when it is recognized 10 it is dissolved. When it is revealed it perishes. That is why the word says, “Already the ax is laid at the root of the trees” (Matthew 3:10). It will not merely cut—what is cut sprouts again—but the ax 15 penetrates deeply until it brings up the root. Jesus pulled out the root of the whole place, while others did it only partially. As for ourselves, let each one of us dig down after the root 20 of evil which is within one, and let one pluck it out of one’s heart from the root. It will be plucked out if we recognize it. But if we are ignorant of it, it takes root in us and produces its fruit 25 in our heart. It masters us. We are its slaves. It takes us captive, to make us do what we do [not] want; and what we do want we do [not] do.
It is powerful because we have not recognized it. While it exists 30 it is active. Ignorance is the mother of [all evil]. Ignorance will eventuate in [death, because] those that come from [ignorance] neither were nor [are] 35 nor shall be. [But those who are in the truth] 84 will be perfect when all the truth is revealed. For truth is like ignorance: while it is hidden it rests in itself, but when it is revealed 5 and is recognized, it is praised inasmuch as it is stronger than ignorance and error. It gives freedom. The word said, “If you know the truth, the truth will make you free” (John 8:32). 10 Ignorance is a slave. Knowledge is freedom. If we know the truth, we shall find the fruits of the truth within us. If we are joined to it, it will bring our fulfillment.
At the present time we have the manifest things 15 of creation. We say, “The strong are they who are held in high regard. And the obscure are the weak who are despised.” Contrast the manifest things of truth: they are weak and despised, while the hidden things are strong and 20 held in high regard. The mysteries of truth are revealed, though in type and image. The bridal chamber, however, remains hidden. It is the holy in the holy. The veil at first concealed how God controlled25 the creation, but when the veil is rent and the things inside are revealed, this house will be left desolate, or rather will be [destroyed]. But the whole inferior Godhead will not flee 30 [from] these places into the holies [of the] holies, for it will not be able to mix with the unmixed [light] and the [flawless] fullness, but will be under the wings of the Cross [and under] its arms. This ark will be35 [its] salvation when the flood 85 of water surges over them. If some belong to the order of the priesthood they will be able to go within the veil with the high priest. 5 For this reason the veil was not rent at the top only, since it would have been open only to those above; nor was it rent at the bottom only, since it would have been revealed only to those below. 10 But it was rent from top to bottom. Those above opened to us who are below, in order that we may go in to the secret of the truth. This truly is what is held in high regard, since it is strong! But we shall go in there15 by means of lowly types and forms of weakness. They are lowly indeed when compared with the perfect glory. There is glory which surpasses glory. There is power which surpasses power. Therefore the perfect things have opened to us, together with the hidden things of truth. The holies20 of the holies were revealed, and the bridal chamber invited us in.
As long as it is hidden, wickedness is indeed ineffectual, but it has not been removed from the midst of the seed of the Holy Spirit. They are slaves of evil. But when25 it is revealed, then the perfect light will flow out on every one. And all those who are in it will [receive the chrism]. Then the slaves will be free [and] the captives ransomed. “[Every] plant [which]30 my father who is in heaven [has not] planted [will be] plucked out” (Matthew 15:13). Those who are separated will be united [and] will be filled. Every one who will [enter] the bridal chamber will kindle the [light], for [it burns] just as in the marriages which are [observed, though they] happen35 at night. That fire [burns] only 86 at night and is put out. But the mysteries of this marriage are perfected rather in the day and the light. Neither that day nor its light ever sets. If anyone becomes a son5 of the bridal chamber, he will receive the light. If anyone does not receive it while he is in these places, he will not be able to receive it in the other place. He who will receive that light will not be seen, nor can he be detained. And none shall be able to torment10 a person like this even while he dwells in the world. And again when he leaves the world he has already received the truth in the images. The world has become the aeon, for the aeon is fullness for him.15 This is the way it is: it is revealed to him alone, not hidden in the darkness and the night, but hidden in a perfect day and a holy light.
The Gospel
According to Philip
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