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The Gospel according to Philip°
Part I
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1. A Hebrew° person makes a (convert) Hebrew, who moreover is called thus: a novice° (proselyte)
. Yet a novice does not make (another) novice. [Some persons] are as they are [...] and also influence others
[to become like themselves, while for the remainder] it suffices to them that they shall be. (Ex 12:48-49, Ac
6:5)
2. The slave seeks only to be set free, yet he does not seek after the estate of his master.
Yet the son is not only a son, but also ascribes to himself the inheritance of the father. ( Jn 8:35)
3. Those who inherit the dead are themselves dead, and they inherit the dead. Those who inherit
the living are alive, and they inherit both the living and the dead. The dead do not inherit anything. For how
will the dead inherit? When the dead inherits the living, he shall not die but rather the dead shall instead
live.
4. A nationalist° does not die, for he has never lived so that he could die. Whoever has
trusted° the truth is alive — and this-one is in danger of dying (as a martyr), for he is alive since
the day that the Christ° came. (Mt 24:9)
5. The system is contrived, the cities are constructed, the dead carried out. ( asyndeta; Isa
40:17, Rev/ Ap 18, Lk 9:60)
6. In the days when we were Hebrews we were orphans, having only our Mother (the Spirit°)
. Yet when we become Messianics°, the Father joins with the Mother.
7. Those who sow in the winter reap in the summer. The winter is the world, * the summer is
the other aeon°. Let us sow in the world so that we will harvest in the summer. Because of this, it is appropriate
for us not to pray in the wintertime. What emerges from the winter is the summer. Yet if anyone reaps in the
winter he will not harvest but rather uproot, as this method will not produce fruit. Not only does it not come
forth [in the winter], but in the other Sabbath also his field is fruitless. ( * asyndeton; Mt 6:1-6,
Th 14, 27)
8. The Christ came! Some indeed he ransomed, yet others he rescued, yet for others he atoned°.
He ransomed the alienated, * he brought them to himself. And he rescued those who came to him. These he set as
pledges in his will. Not only when he appeared did he voluntarily lay down his soul, but since the day of the
world's coming-to-be he placed his soul. Then at the time he desired he came earliest to reclaim her, since she
was placed among the pledges. She had come to be under the bandits and they had taken her captive, yet he rescued
her. He atoned for both the good and the evil in the world. ( * asyndeton; Jn 10:17-18)
9. The light with the darkness, life with death, the right with the left are brothers to one
another. It is not possible for them to be separated from one another. Because of this, neither is the good a
good, nor are the evils an evil, nor is the life a life, nor is the death a death. Therefore each individual
shall be solved into his origin from the beginning. Yet those who have been exalted above the world are indissoluble
and eternal°. (Isa 45:7, Lam 3:38—cp. the Chinese Tao)
10. The names which have been given by the worldly — therein is a great confusion°.
For their hearts are turned away from the real unto the unreal. And he who hears the (word) 'God' does not think
of the real, but rather he is made to think of the unreal. So also with the (words) 'the Father' and 'the Son'
and 'the Holy Spirit' and 'the Life' and 'the Light' and 'the Resurrection' and 'the Convocation°' [and]
all the other (words) — they do not think of the real, but rather they are made to think of the [un]real.
Moreover they learn the [all-human] reality of death. They are in the system, * [they think of the unreal]. If
they were in eternity, they would not designate anything as a worldly evil nor would they be placed within worldly
events. There is a destiny for them in eternity. ( * asyndeton )
11. One single name they do not utter in the world — the name which the Father bestows
upon himself in the Son. This he exalts above every other name. For the Son will not become the Father unless
the name of the Father was bestowed upon him. This existing name they are indeed each made to think to himself,
yet they speak it not. Yet those who do not have it do not even think it. But the truth begets these words in
the world for our sake. It would not be possible to learn it without words. ( Jn 17)
12. She alone is the truth. She makes the many, and she teaches us this alone in love thru
many. (Ph 6, 18, 40)
13. The authorities° desire to deceive humankind, because they perceived him being in a
kinship to the truly good. So they took the word 'good', they applied it to the ungood so that thru words they
might deceive and bind him within the ungood. And subsequently whenever grace is enacted to them, they are to
be withdrawn from the ungood and be appointed in the good — as these know. For they desired to take the
free person and keep him as a slave to themselves forever. There is empowerment given to humans. They do not
want him [to know], so that they will become [masters] over him. For where there is humankind, there is [slavery].
(Isa 5:20; this entry together with Ph 9, 10, 72, 136 pertain to the theoretical linguisticsof
this text)
14. Sacrifice began [...], and they offered up animals to the powers. [...] They indeed offered
them up alive, but when they were offered up they died. But the human was offered up dead to God, and he lived.
15. Before Christ came there was no bread in the world as there had been in paradise°,
the place where Adam was. There were many plants as nourishment for the animals, but it had no grain as food
for humankind. So humans ate like the animals. But Christ came, the perfect° person. He brought forth bread
in heaven so that humankind would be nourished with the food of humankind. (Ps 78:25, Jn 6:30-59)
16. The authorities think that by their own power and volition they are doing what they do.
Yet the Holy Spirit in secret was energizing everything thru them as she wished.
17. The truth is sown everywhere from the origin, and the multitude see it sown. Yet few who
see it reap it. (Mt 22:14)
18 . Some say that
Mariam was impregnated by the Holy Spirit. They are confused, * they know not what they say. Whenever was a female° impregnated
by a female? Mariam is the virgin whom no power defiled. She is the great consecration for the Hebrew Apostles° and
for the Apostolics°. If the powers attempted to defile this virgin, they would only defile [themselves].
And the Lord did not say 'my Father [in] heaven', as if he had [another] father — but rather he said simply
['my Father']. ( * asyndeton; Lk 2:48-49, Ph 6)
19. The Lord said to the Disciples°: [...] Indeed come into the house of the Father, but
do not possess anything in the house of the Father nor take anything away. ( Jn 14:2)
20a. Yeshúa ' ( )
is a secret name, Christ is a revealed name. Thus Yeshúa' does not occur in
any (other) languages, but rather his name is Yeshúa' as he is called. Yet his name Christ in
Aramaic° is Messiah°, but in Ionian° is: O CRISTOS . Altogether, it is
in all the other languages according to each one('s word for anointed°).
20b. The revealed Nazarene° is the secret!
21. The Christ has everything within himself — whether human or angel° or mystery°,
and also the Father.
22. They say that the Lord first died and then arose; they are confused. For first he arose
and then he died. If anyone does not first acquire the resurrection he will die, for he is not really alive until
God transforms him. ( Th 29)
23. No one will hide a precious valuable in something expensive, but oftentimes has something
worth countless myriads been placed in something worth a pittance. Thus is the case with the soul — a precious
thing has come to be in a lowly body.
24. Some are fearful lest they arise naked. Therefore they desire to arise in the flesh, and
they do not know that those who wear the flesh are the denuded. Those [...] who are divested (of the flesh) are
those who are clad (in the images).
25. (Paul° claims that) 'flesh [and blood cannot] inherit the Kingdom [of God].' (I- Cor
15:50) What is this which shall not inherit? This which is upon us? Yet this is exactly what will inherit — that
which belongs to Yeshua with his flesh and blood. Therefore he said: Whoever does not eat my flesh and drink
my blood has no life within himself. ( Jn 6:53) What is his flesh? — it is the Logos. And his blood? — it
is the Holy Spirit. Whoever has received these has food and drink and clothing. I disagree with those who say
that flesh and blood shall not arise. Then (these) both are wrong: thou say that the flesh shall not arise, but
tell me what will arise so that we may honor thee; thou say it is the spirit in the flesh and this light in the
flesh, but this also is an incarnate saying. For whatever thou will say, thou do not speak apart from the flesh.
It is necessary to arise in this flesh, as everything exists within it.
26. In this world they who wear garments are more valuable than the garments. In the Kingdom
of the Heavens the garments are more valuable than those to whom they have been given by means of water and fire,
which purify the entire place.
27. The revelations by means of revelation, * the secrets by means of secrecy. Some things
are kept secret by means of the revelations. ( * asyndeton; Th prolog, 62, 108)
28. There is liquid in water, there is fire in Chrism°. (asyndeton)
29. Yeshua took them all by stealth. For he did not reveal himself as he [really] was, but
rather he reveals himself as [they will] be able to perceive him. He revealed himself to [them all — he
revealed himself] to the great as great, he revealed himself to the small as small, he [revealed himself] to
the angels as an angel and to humans as a human. Thus his Logos concealed him from everyone. Some indeed saw
him while they thought they were seeing themselves. But when he revealed himself to his Disciples in glory on
the mountain he was not made small. He became great, but he made the Disciples great so that they would be capable
of beholding him made great. (Mt 17:1-8)
30 . He says today in the Eucharist°: Oh thou
who have mated° the Perfect Light with the Holy Spirit, mate also our angels with our imagery!
31. Do not disdain the Lamb, for without him it is not possible to see the door. No one divested
will be able to enter unto the King. ( Jn 1:36)
32. The Sons of the Man of Heaven are more numerous than those of the man of earth. If the
sons of Adam are numerous although they surely die, how many more are the Sons of the Perfect Man — those
who do not die but rather are continually born.
33. The Father creates a Son, but it is not possible for the Son himself to create a Son. For
it is impossible for him who is begotten himself to beget. But rather the Son begets for himself Brothers instead
of Sons. ( Jn 20:17)
34. All those who are begotten in the system are begotten physically, and the others are begotten
[spiritually]. Those begotten in his heart [call forth] there to humankind in order [to nourish] them in the
promise [of the goal] which is above. [...] ( Jn 1:12-13)
35. The Logos comes forth from the mouth. And he who is nourished from the mouth shall become
perfect. The perfect are conceived thru a kiss and they are born. Therefore we also kiss one another — to
receive conception in our mutual grace. ( Th 108)
36. There were three Mariams who walked with the Lord at all times: his mother and [his] sister
and the Magdalene°, she who is called his mate. Thus his (true) Mother, Sister and Mate is (also) called
' Mariam'. (Mk 3:35, Th 101)
37. 'Father' and 'Son' are single names, 'Holy Spirit' is a double name. For the Father and
the Son are everywhere — above and below, secretly and manifestly. The Holy Spirit is the secret above
within the manifestation below.
38. The Saints are served by the oppressive powers, for the latter are blinded by the Holy
Spirit so that they think they are assisting a human when in fact they are working for the Saints. Because of
this, (when) a Disciple one day made request of the Lord for something worldly, he said to him: Request of thy
Mother and she will give to thee from what belongs to another.
39. The Apostles said to the Disciples: May our entire offering obtain salt! They called [grace]
'salt' — without it no offering [becomes] acceptable. (Lev 2:13, Num 18:19, Mk 9:49)
40. Wisdom is barren [without] the Son — hence she is called [his Mother]. But in the
place of salt [...] the Holy Spirit has many Sons. ( Prov 8, Isa 54:1, Lk 7:35, Th 101)
41. Everything that the Father possesses belongs to the Son. And also he the Son, as long as
he is small, (the Father) does not entrust to him what is his. But when he matures, the Father bestows on him
all that he (himself) has. ( Th 61b)
42. Those who are lost are also begotten by the Holy Spirit, and they go astray thru her. Thus
by the one breath°, the fire both blazes and is extinguished.
43. Wisdom is one thing, and dead wisdom is another. Wisdom is simply being wise, yet dead
wisdom is the wisdom of death. That which acknowledges death is called the trite wisdom.
44. There are animals which are subject to mankind, such as the calf and the donkey and others
of this kind. There are others which are not subject, and live apart in the wilderness. Man plows the field by
means of the animals that are subject, and from this he feeds both himself and the animals whether tame or wild.
So it is with the Perfect Person—thru the powers that are subject he plows, providing for everything which
exists. For because of this the entire place stands—whether the good or the evil, both the right and the
left. The Sacred Spirit shepherds everyone and commands all the powers, both those who are subject and also those
who are not subject and are isolated. For truly she continues [...] to control them [beyond] their own volition.
[...]
45. [Adam] was formed, and yet thou will [not] find his sons to be noble formations. If he
were not formed but rather begotten, thou would find his seed to be noble. Yet for now he has been formed and
he has begotten. What nobility is this? (Gen 2:7, 4:1)
46. Adultery occurred first, then murder. And (Cain°) was begotten in adultery, for he
was the son of the serpent * . Therefore he became a manslayer just like his father, and he killed his brother.
Yet every mating which has occurred between those who are dissimilar is adultery. ( * i.e. born of the falsity
called human, rather than divine, generation ? ; Gen 4:1-16, Jn 8:31-59!!, Th 105)
47. God is a dyer. Just as the good pigments which are called true then label the things which
have been permanently dyed in them, so it is also with those whom God colors. Because his hues are imperishable,
(those who are tinted) become immortal thru his coloring. Yet God immerses whomever he baptizes° in an inundation
of waters (i.e.a flood ofimages ? ) .
48. It is not possible for anyone to see anything of those that are established unless he becomes
like them. Not as with the person who is in the world — he sees the sun without becoming a sun, and he
sees the sky and the earth and all other things without being them. But in the truth it is thus — thou
thyself saw something of that place, and thou came to be there. Thou saw the Spirit, * thou became spiritual;
thou saw the Christ, * thou became christlike; thou saw [the Father, * thou] shall become paternal. Thus [in
the world ...] thou see everything and [...] thou do not see thy self, yet thou see thy self in that [place].
For what thou see, thou shall [become]. ( * asyndeta )
49. Faith receives, * love gives. [No one can receive] without faith, * no one can give without
love. Therefore we believe in order that indeed we shall receive, yet we love in order that we may truly give.
Otherwise, if someone gives without love, he derives no benefit from giving. ( * asyndeta )
50. Whoever has not received the Lord is still a Hebrew. (Ph 6)
51. The Apostles who preceded us called him thus: Yeshúa' the Nazirite° Messiah,
that is Yeshúa' the Nazirite Christ. The last name is the Christ, the first is Yeshúa', the middle
is the [ Nazirite]. Messiah has two significations: both anointed and also measurement°. Yeshúa' in
Aramaic is the Atonement. Nazara is the truth, therefore the Nazirite is the true. Christ is the measurement,
the [ Nazirite] and Yeshúa' are the measured. (Num 6:1-8, Jud 13:5 ® Mt 2:23, Ph 20)
52. If the pearl is cast down into the mire it is not despised, nor if it is anointed with
balsam oil is it more valued. But rather it has its great worth to its owner at all times. So it is with the
Sons of God — whatever happens to them, they still have the great value to their Father. (Job 30:19, Jer 38:6)
53. If thou say 'I'm a Jew' — no one will be moved. If thou say 'I'm a Roman' — no
one will be disturbed. If thou say 'I'm a Greek, a barbarian, a slave, a freeman' — no one will be troubled.
If thou [say] 'I'm a Christic°' — [everyone] will tremble. May it be that I [speak] in such a manner
that [they] will not be able to withstand [hearing] this name!
54. A god is a cannibal. Because of this, they [sacrifice] mankind to it. Before they sacrificed
mankind, they were sacrificing animals. For these to which they sacrificed, were not divinities. (Ph 14)
55. Both vessels of glass and vessels of pottery come to be thru fire. But if glass vessels
break they are remade, for they come to be by means of breath (spirit) . Yet if pottery vessels break they are
destroyed, for they come to be without breath.
56. A donkey going in a circle at a millstone did a hundred miles walking. When it was released
it found itself still in the same place. There are also people who take many journeys but make no progress anywhere.
When evening comes upon them, they discern neither city nor village, neither creation nor nature, neither power
nor angel. In vain did the wretches toil! (Ps 127:2, Ecl 2:11)
57. The Eucharist is Yeshua. For in Aramaic they call him farisatha ( )— this
is, the outspread. For Yeshua came to crucify the world.
58. The Lord went into the dyeworks of Levi°. He took 72 complexions, * he threw them into
the vat. He brought them all up white, and he said: This is how the son of mankind comes — [as] a dyer.
( * asyndeton; Gen 10 [ LXX ] lists 72 nations in all the world; also, Lk 10:1 in some
ancient MSS mentions 72 Disciples)
59. The wisdom which humans call barren is the Mother of the Angels. (Ph 40) And the Mate
of the [Christ] is Mariam Magdalene. The [Lord loved] Mariam more than [all the other] Disciples, [and he] kissed
her often on her [mouth. (Ph 35) He embraced] the other women also, yet they said to him: Why do thou love [her]
more than all of us? || The Savior° replied, * he said to them: Why do I not love you as
I do her? ( * asyndeton; Th 61b)
60. While a blind person and one who sees are both in the dark, they do not differ from one
another. But when the light comes, then he who sees shall behold the light yet he who is blind shall remain in
the darkness. ( Th 34)
61. The Lord said: Blest be he who was before he came into being. ( Th 19) For he who is, both
was and shall be.
62. The exaltation of mankind is not manifest but rather implicit. Because of this he dominates
the animals which are stronger than him — who thus is great both manifestly and implicitly. And this gives
to them their survival. Yet when mankind separates from them, they kill each other and gnash each other and devour
each other, because they find no food. Yet when mankind cultivated the earth they found food.
63. If anyone goes down into the water and comes back up without having received, but says
'I'm a Christic', he has taken the name on loan. Yet if he receives the Holy Spirit, he has the gift of the name.
He who has received a gift is not deprived of it, but he who takes a loan has it demanded from him. ( Th 41)
64. This is how it is when someone exists in a mystery — the sacrament° of marriage
is grand. For the world is complex: [the system] is based upon mankind, yet [mankind] is based upon matrimony
* . (Therefore) contemplate the pure mating, for it has [great] power. Its imagery is in a defiling [of bodies].
( * matrimony º patrimony ° ; Lev 15:18!!)
65. Among the unclean spirits there are male and female. The males indeed are those who mate
with the souls inhabiting a female form, yet the females are those who unite° with a male form — both
thru disparity°. (Ph 46) And no one will be able to escape from these once they seize him unless he receives
both male and female power — which is the Bridegroom with the Bride. One receives them in the mirrored
Bridal-Chamber. ( Th 75) Whenever the foolish women see a male sitting alone, they leap upon him to carouse
with him and defile him. So also the foolish men when they see a beautiful female sitting alone, they seduce
her or coerce her in the desire to defile her. Yet if they see the man sitting together with his woman, the females
cannot violate the man nor can the males violate the woman. So it is if the imagery and the angel are mated together,
neither can anyone dare to violate the male or the female. (Ph 30) He who comes forth from the world cannot
be detained any longer merely because he used to be in the world. It is evident that he transcends both the yearning
and the fear of the [flesh]. He is master over [desire], * he is more precious than jealousy. And if [the many]
come to seize him and strangle [him], how will he not be able to escape [by the salvation] of God? How can he
fear them? ( * asyndeton )
66. Many times there are some who come [and say]: We are faithful, hide us from [unclean spirits]
and demons! But if they had the Holy Spirit, no unclean spirit would cling to them.
67. Do not fear the flesh, nor love it. If thou fear it, it will enslave thee. If thou love
it, it will devour and strangle thee.
68. One exists either in this world or in the resurrection or in the transitional° regions.
May it not occur that I be found in the latter! In this world there is good and evil. Its goods are not good
and its evils are not evil. (Ph 9) Yet there is evil after this world, which is truly evil and which is called
the transition; it is death. While we are in this world it is appropriate for us to be begotten in the resurrection,
so that if we are divested of the flesh we shall find ourselves in the repose and not wander in the transition.
For many go astray on the way. Thus it is good to come forth from the world before humankind transgressed. (Rev/
Ap 20:5)
69. Some indeed neither wish nor are able. Yet others if they wish gain no benefit, for they
do not act correctly. For desire makes them transgressors. Yet not desiring righteousness conceals from them
both the wish and the deed.
70. An Apostolic in a vision saw some [...] who were in a house of fire, crying out in a fiery
air, cast [...] in the flames. [... Even] the water in [that place is aflame], and they declare to themselves:
[...] The waters cannot save us, whatever we may wish! They received [death as] chastisement. This is called
the [outermost] darkness. The enemy [comes] forth in water with fire. (Rev/ Ap 20:14-15, Mt 25:30)
71. The soul and the spirit of the Son of the Bridal-Chamber come forth [in] water and fire
with light. The fire is the Chrism, the light is the fire. I do not mean this fire that has no form, but rather
the other — whose form is white and which is made of beautiful light and which bestows splendor. (Ph 26,
28)
72. The truth does not come unto the system naked, but rather it comes in symbols with imagery.
The world will not receive it in any other fashion. There is a rebirth° ( or upbirth ) together
with a reborn ( or upborn ) imagery. It is truly appropriate to be reborn ( or upborn ) thru
the imagery. ( Jn 3) What is the resurrection with its imagery? — it is appropriate to arise thru the imagery.
The Bridal-Chamber with its imagery? — it is appropriate to come into the truth. This is the restoration°.
It is appropriate to be begotten not only of the words 'the Father with the Son with the Holy Spirit', but also
to be begotten of them themselves. Whoever is not begotten of them will have the name also taken from him. (Ph 63)
Yet one receives them in the Chrism which comes in the power of the cross * , which the Apostles call: the right
with the left. For this-one is no longer a Christic but rather a Christ. ( * ;
Isa 30:21)
73. The Lord [did] everything sacramentally: Baptism and Chrism
and Eucharist and Atonement and [holy] Bridal-Chamber. ( interlinear
Coptic text )
74. He said: I have come [to make the outer] as the inner and the [above as the below]. ( Th
22) The other place [is represented] here in symbols. [...] She is the one who is above. (Ph 12) He who is revealed
[...] from there is called: he who is below. And he has the hidden that is there above him. For it is good that
they say: the inner and the outer together with what is outside of the outer. Because of this, the Lord called
destruction: the outer darkness. There is nothing outside of that. He said: thy Father in secret. He said: Go
into thy closet, shut thy door behind thee and pray to thy Father in secret. This is He who is within them all.
Yet He who is within them all is the fullness — beyond him there is nothing further within. This is what
is meant by: He who is above them (all). (Mt 8:12, 6:6, Th 77, Ph 70)
75. Before Christ some came forth. They are no longer able to enter into whence they came,
and they are no longer able to exit from whither they went. Yet the Christ came. Those who had gone in he brought
out, and those who had gone out he brought in.
76. In the days when Eve° was within Adam, there was no death. When she separated from
him, death came to be. If [she] again enters and he receives [her], death will no longer be.
77. 'My God, my God, why oh Lord [have] thou abandoned me?' — He said these (words) on
the cross * . For he put asunder the [entire] place, having been begotten within the [Holy] Spirit by God. (
* ; Ps 22:1 ® Mk 15:34, vis-à-vis
'Gnosticism'°)
78. The [Lord arose] from death. [He became again] as he had been, but [his body] was made
[entirely] perfect. He wore the flesh, but this [flesh is indeed] the true flesh. ( Jn 1:14) [Yet our flesh]
is not true, but rather a mirror-image of the true [flesh].
79. The Bridal-Bed° is not for the animals nor is it for the slaves nor for the impure
women, but rather it is for the free men with the virgins. (Ac 21:8-9!)
80. Thru the Holy Spirit we are indeed born, yet we are reborn ( or upborn ) thru
the Christ. In both we are anointed thru the Spirit — and having been begotten, we are mated. (Gen 2:7,
Jn 3:7)
81. No one will be able to see himself either in water or in a mirror without light. Nor again
will thou be able to see thyself in the light without water or a mirror. Therefore it is appropriate to baptize
in both — in the light and the water. Yet the light is the Chrism. (Isa 43:2, Mt 3:11)
82. There had been * three vestibules for places of offering in Jerusalem° — one
open to the west called the holy, another open to the south called the holy of the holiness, the third open to
the east called the holy of the holinesses where the high priest alone was to enter. Baptism is the holy vestibule,
Atonement is the holy of the holiness, the holy of the holinesses is the Bridal-Chamber. Baptism has the resurrection
[with] the Atonement entering the Bridal-Chamber. Yet the Bridal-Chamber is more exalted than those. [...] Thou
will find nothing that [compares with it]. (multiple asyndeta; Lev 16, Num 18:7; * 'There had
been': Coptic , pluperfect
tense—hence this entry was written after the Roman conquest of 70 AD; see Plumley'sGrammar, § 231 )
83. [Those who] pray [for] Jerusalem pray [in] Jerusalem and they see [ Jerusalem]. These are
called the holies ( or Saints) of the holinesses.
84. [The sacred] veil was torn [in order to reveal] the Bridal-Bed, which is nothing but the
imagery [which is] above. And the veil was torn from the top to the bottom, for it is appropriate for some from
below to go above. ( Th 84, Mk 15:38)
85. Those who are clothed in the Perfect Light — the powers can neither see them nor
restrain them. Yet one shall be clothed with light in the sacrament of the Mating. (Ph 38)
86. If the female had not separated from the male, she would not die with the male. [Her] separation
was the inception of death. Therefore Christ came, so that he might overcome the separation that had obtained
from the beginning and again mate the two. And to those who have died in the separation he shall give life by
mating them. Yet the woman mates with her husband in the bridal-bed. Those however who have mated in the Bridal-Bed
will no longer be separated. Because of this, Eve separated from Adam — because she did not mate with him
in the Bridal-Bed. (Gen 3:19, Th 11, 22, Ph 76)
87. The soul of Adam came into being from a Spirit ( = breath, Gen 2:7) , and her Mate is the
[Christ]. The Spirit bestowed upon (Adam) is his Mother, and is given to him in his soul. [Yet because] he was
not mated [...] in the Logos, the dominant powers bewitched him. But those who mate with the [Holy] Spirit in
secret [...] are invited individually to the Bridal-Bed, where they are mated.
88. Yeshua revealed [himself by the River] Jordan° as the fullness of the Kingdom of the
Heavens who precedes the totality. Moreover [ * ] he was begotten as a Son, moreover he was anointed, moreover
he was atoned, moreover he atoned. ( asyndeta; * dittography )
89. If it is appropriate to tell a mystery, the Father of the totality mated with the Virgin
who had come down — and a fire shone for him on that day. He revealed the great Bridal-Bed. Thus his body
came into being on that day. He came forth in the Bridal-Bed as one issuing from the Bridegroom with the Bride.
This is how Yeshua established the essence of the totality. And it is appropriate for each one of the Disciples
to enter into his repose.
90. Adam came into being thru two virgins — thru the Spirit and thru the virgin earth.
Therefore Christ was begotten thru a virgin, in order to rectify the fall which had occurred in the beginning.
(Gen 2:7, Lk 1:26-35)
91. There were two trees in paradise — the one produces beasts, * the other produces
humans. Adam ate from the tree that produces beasts, and becoming a beast he begot beasts. Because of this (the
beasts) were then worshipped. Adam [ate] the fruit of that tree, [...] and this bore many fruits [...] which
were also eaten; humans begot [humans] and worshipped humans. ( * asyndeton )
92. God creates mankind, yet mankind creates gods. This is how it is in the world — the
humans create gods and they worship their creations. It would be more appropriate for the gods to worship the
humans! (Isa 44:9-20)
93. Thus is the truth regarding the deeds of mankind — those that come forth thru his
power are therefore called works, but his creations are his sons who come forth thru his repose. Because of this,
his power governs in his [works], yet his repose is manifest in his sons. And thou will find that this also penetrates
thru the imagery: this is the Mirrored Person — doing his [works] in his power, yet begetting his Sons
in his repose. ( Jn 5:19, Th 50!)
94. In this world the slaves work for the free. In the Kingdom of the Heavens the free serve
the slaves: the Sons of the Bridal-Chamber serve the sons of marriage. The Sons of the Bridal-Chamber have [a
single] name, share in the repose, and have no needs. [...] (Ph 64)
95. Contemplation° [of the images] is the greatest [...] of glories. (compare Aristotle, Metaphysics XII.7,
1072b.23 )
96. [Those who] go down into the water do not go down to death, for he atoned for those who
are [fulfilled] in his name. For he said: [Thus] we must fulfill all righteousness. (Mt 3:15)
97. Those who say that they will first die and then arise are confused. If they do not first
receive the resurrection while they live, they will receive nothing when they die. Thus it is said also of Baptism
in stating that Baptism is great, for those who receive it shall live. (Ph 22)
98. Philip the Apostle° says: Joseph the Craftsman° planted a garden because he needed
wood for his craft. He made the cross from the trees that he planted, and his posterity hung on that which he
had planted. His posterity is Yeshua, yet the plant is the cross * . But the tree of life is in the center of
paradise, the olive tree from which the Chrism comes thru him who is the resurrection. ( * ;
Mt 13:55, Ex 30:22-33, Dt 21:22-23)
The Gospel according to Philip°
Part I
· Notes to Philip ·
The translation of Philip is concordant with that of Thomas, and therefore words discussed in the notes there
are not repeated here. Complete references are listed for selected terms; otherwise only the first occurrence
is given.
Abraham ( 132
): Hebrew  (father of many); the first
Hebrew patriarch (Gen 11:26 etc.)
Aeon ( 7 ): Coptic  =
Greek AIWN (unconditional); designates either a specific limited era of time, or a transtemporal
eternity
Angel ( 21,29,30,56,59,65 ): Greek AGGELOS =
Hebrew  ( malak); 'emissary,
messenger', here the observing angel/child of God, and thus one's true self (cp. Immanuel Kant's 'transcendental
unity of apperception'); Mt 18:10, Lk 20:36, Th 88, 'Angel and Image', below)
Anointed ( 20
): Hebrew  ( mashiakh: Messiah)
= Greek CRISTOS ; in ancient Israel priests and prophets and monarchs were installed by crowning
with an olive-oil ointment (Ex 29:7, I- Ki 19:16, II-Sam 2:4—hence Lk 4:18, Mt 26:6-7); see Gen
28:18, Ex 30:22-33
Apostle ( 18
): Greek APOSTOLOS (sent forth); one who is commissioned
Apostolic ( 18 ): Greek APOSTOLIKOS (follower
of the Apostles)
Aramaic ( 20 ): Semitic language of the ancient
world, dated by extra-Biblical records to 3000 BC, source of Hebrew square-letter alphabet and the language of
Abraham ( Dt 26:5) as well as of Christ in his ministry (Mk 5:41, 7:34, 15:34, Mt 27:46); Gen 22:20-21, II- Ki 18:26,
Isa 36:11
Atone ( 8,51,73,82,88,96,141
): Coptic  (note » Greek SWTHR :
Savior) = Greek LUTROW = Hebrew  ( kpr:
cover, substitute; as in 'Yom Kippur': Day of Atonement); personal sacrifice or suffering, by the guilty or
by the innocent, which serves to reconcile the guilty (Lev 1:1-4, 16:1-34, Isa 53, Mt 5:10-12,
20:28, Th 58, 68, 69a); see Sacrament and Tr 1
Authority ( 13 ): Greek ARCWN (original-being);
an official within the system
Baptism ( 47,73,81,82,97,101,115 ): Greek BAPTISMA (immersion);
the sacrament of spiritual cleansing vis-à-vis the Torah—see John the Baptist in Th Notes,
Mk 1:4, Mt 28:19, Ac 1:22, Tr 37
Bedroom ( 131,136 ): Greek KOITWN
Breath ( 42 ): see Spirit
Bridal-Bed ( 79,84,86,87,89 ): Greek PASTOS
Cain ( 46 ): Hebrew  (product
and hence possession); that is, 'my or our work' rather than 'work of God', perhaps indicating the 'original
transgression' of humans as claiming (Godlike) to create and hence to judge their offspring; Gen 2:15-4:1, Ecl 11:5!—see Ph
93 & 129
Chrism ( 28,51,52,71,72,73,80,81,88,98,101,118,141
): Greek CRISMA (unguent) = Coptic  and  and  ;
the sacrament of anointing with oil, christification; see Anointed and Tr
41
Christ ( 4 ): Greek CRISTOS ; see Anointed
Christic ( 53
): Greek CRISTIKOS (follower of Christ) = Hebrew 'Messianic' (follower of
the Messiah)
Communion ( 106 ): Coptic  ;
communicating with God, prayer (note that in Lk 18:1 , PANTOTE PROSEUCESQAI means
pray continually)
Confusion ( 10 ): Greek PLANH (straying);
hence 'planet' as a celestial body which appears to stray relative to the fixed stars
Contemplation ( 95 ): Greek QEWRIA ;
here meaning to behold one's imagery as God's own manifested imagination (Mt 18:10 and 'Angel and Image', below)
; the quote in Aristotle is: H QEWRIA TO HDISTON KAI ARISTON , 'Contemplation [of the intelligible
( NOHTOS ) is] the most delightful and excellent.'
Convocation ( 10 ): Greek EKKLHSIA (called-out);
the assembly of those 'called forth' from the world (Mt 16:18, 18:15-20); this had been the term for the
Athenian Assembly
Disciple ( 19
): Greek MAQHTHS (pupil, follower); compare Apostle
Disparity ( 65 ): Coptic  (not
in agreement, not conjoined)
Eternal ( 9,10,109,143 ): see Aeon
Eucharist ( 30,57,73,106 ): Greek EUCARISTIA (well-
joying, thanksgiving); the sacrament of bread and wine ( Lk 22:14-20)
Eve ( 76 ): Hebrew  (living;
Gen 3:20); see Cain and Female
Female ( 18 ):
Coptic  ; here emphasizing the Holy
Spirit as our Mother, as in Isa 49:15, 66:13, Lk 13:34; see Spirit
Hebrew ( 1 ): Hebrew  ('
eber) = 'cross over, beyond, passer-by, transient' ( Th 42!); the lineage of Shem and especially of Abraham
(Gen 10:21, 14:13, 16:15—thus Ishmael also was a Hebrew)
Hope ( 122 ): Greek ELPIS (expectation);
not mere wishing, but rather anticipation
Ionian ( 20 ): Greek IONIOS (violet)
= Hebrew  / ( javan/yayin:
wine); Hebrew name for the Greeks (Gen 10:2-5, Dan 8:21); the coast of Asia Minor (now Turkey) was where
Greeks met the middle-eastern civilizations, acquiring the alphabet via the Semitic-speaking Phoenicians ( FOINIX :
purple—Greek name for the Canaanites [!!!, Hebrew: 'merchants'] of Gen 9:18-10:19, 12:5-7, I- Ki 5,
Isa 23; according to Herodotus' Histories, Thales of Miletus—the first 'pre-Socratic'—was
a Phoenician)
Jerusalem ( 82 ): Hebrew  (foundations/city
of peace); Hebrew  ( yarah: directive)
is the root of both ' Jeru-' and 'Torah'
Jordan ( 88 ):
Hebrew  ( descender); the river of
the Holy Land, in the northern extension of Africa's Great Rift Valley
Joseph the
Craftsman ( 98 ): Joseph = Hebrew  (addition);
craftsman = Coptic  , Greek TEKTWN (Mt
13:55)
Levi ( 58 ): Hebrew  (join,
convert); the OT patriarch of the priestly line; Ph 58 could thus be interpreted: 'The Lord went into the dyeworks
of conversion [ or of the priesthood]....' (Isa 14:1, Zech 2:11)
Magdalene ( 36,59 ): Hebrew  (great,
watchtower) Isa 5:1-2, Mic 4:8, Lk 8:2, Jn 20:1-18 ; it should be noted that APTW in Jn 20:17
means not 'touch' but rather 'kindle, caress'
Mate ( 30,36,59,65,80,86.87,89,119,120,131,142
): Coptic  = Greek KOINWNIA (common-being);
sexual union
Measurement ( 51 ): Hebrew  (m-
shql: of-weighing) is apparently here being punned with ( mashiakh: Messiah)
Messiah ( 20 ): Hebrew ( mashiakh); see Anointed
Messianic ( 6 ): Hebrew 'Messiah' with
Greek suffix - IKOS (thus 'follower of the Messiah'); see Christic
Mode ( 122 ): Greek EIDOS (form);
the term for the Platonic forms (often as IDEA ) as well as the Aristotelian species; note
also the evident allusion to the four primary elements of ancient physics: earth, water, air, and fire (recast
in modern formulation as the four basic states of matter: solid, liquid, gas, and plasma)
Mystery ( 21,64,73,85,89,104,131,136,142
): Greek MUSTHRION ; secret or sacrament, a term from the ancient Mediterranean 'Mystery Religions'; see Th
62, Tr 5, 45
Nationalist (
4 ): Hebrew  (goy: body,
corpse!) = Greek EQNIKOS ; non-Israelite, pagan, Gentile, as in Ps 2, Mt 18:17, 20:25, 24:9,
Ac 4:25-26
Natural (126): see Vintage/Kind/Natural in
Th notes
Nazarene ( 20b ): Hebrew 'of Nazareth' (NT Greek spelling NAZARHNOS , as
in Mk 1:24); to be carefully distinguished from:
Nazirite ( 51 ): Hebrew  (consecrated,
crowned; LXX and NT Greek spelling NAZWRAIOS , as in Num 6:1-8, Jud 13:5 ® Mt 2:23) ; Hebrew
holy man or woman with uncut hair, abstaining from products of the grapevine, and avoiding corpses
Novice ( 1 ): Greek PROSHLUTOS (proselyte,
toward-comer); a Torah convert (Num 9:14, Tob 1:8, Mt 23:15, Ac 2:10) such as St. Nicholas of Antioch ('Santa
Claus', the first Gentile Disciple!) at Ac 6:5
Ointment ( 104 ): the chrism or oil of anointing; see Chrism
Paradise ( 15 ): Greek PARADEISOS ;
Persian word meaning 'garden/park'
Patrimony ( 64 ): attribution of the begetting
of children to human parents rather than directly to God ('matrimony º patrimony' [ or 'marriage º inheritance']
signifies mutual logical entailment, as in Gen 25:5-6 and also laws 170-71 of the Code
of Hammurabi ); see Cain , Dt 14:1, Hos 1:10, Mt 23:8-9, Jn
1:12-13, 11:52, Th 105
Paul ( 25,116 ): Latin 'small'; the supposed
Apostle (but see 'The Paul Paradox', below); remarkably, Mt 5:19 can thus be read 'Whoever
relaxes one of the least of these commandments ... shall be called Paul [i.e. small]' (!)
Perfect ( 15 ): Greek TELEIOS (completed);
Biblical morality exhibits a three-valued rather than a binary logic: [1] evil/wrong (in violation of
the Torah), [2] good/right (in accordance with the Torah), and [3] perfect (in accordance with the Messiah); see Mt
5:48, 19:16-21
Philip The Apostle ( 98 ): (Philip
= Greek FILOS - IPPOS ® FILIPPOS :
friend of horses) Mk 3:18, Jn 1:43-46, 12:21, 14:8; to be distinguished from:
Philip The
Evangelist ( Colophon ): Ac 6:1-6, 8:4-40, Ac 21:8 ff. ; author of this text
Prostitution ( 131 ): Greek PORNEIA (
from PERNHMI : to sell ); does not mean 'fornication' (non-adulterous sexual relations outside
of marriage) but rather 'prostitution' (commercial or cultic sexual relations, as in 'porno- graphy'); see Mk 7:21,
Th 105 as well as Bruce Malina's important article in the Dutch journal Novum Testamentum 1972;
forbidden by Dt 23:17 (cultic) & Lev 19:29 (commercial—note that the blame falls solely on her parents)
Rebirth ( 72 ): Coptic  =
Greek GENETH ANWQEN (both: generation from above [up-place]); can equally
mean 'birth from above' or 'birth again' (compare Jn 3:3 with 3:31)
Recognition (
116,122,134 ): Coptic  = Greek GNWSIS (gnosis);
this important term means direct personal acquaintance rather than mere intellectual knowledge; Th 5, 43, 51,
78, 91, Tr 1, 4, 6, etc .; re the anti-Gnosticism of these texts, see Th
28, Ph 77, Tr 10, 29, Incarnate in Th Notes ( 'Gnosticism' by definition
denies the reality of the physical universe, and thus of all incarnation; our texts, on the contrary, share the
Biblical view that both the natural universe and all incarnation are divinely created)
Restoration ( 72 ): Greek APOKATASTASIS (from-down-stand),
as in Ac 1:6 & 3:21—in the secular papyri this term is used for the repair of buildings, returning
estates to their rightful owners, and balancing accounts
Sacrament ( 64 ): see Mystery ;
Ph 73 gives a hierarchical list of five Sacraments
Savior (59):
Greek SWTHR = Coptic  = Hebrew  ( yasha'); see Yeshua in Th
Notes, Tr 1
Spirit ( 6 ): Greek PNEUMA (neuter gender) = Hebrew  ( ruakh:
feminine gender!); in both languages the word for 'spirit' is like 'breath' or 'wind' (Isa 57:16, Jn 3:5-8)
Symbol ( 72,74,136 ): Greek TUPOS (mark,
alphabetical letter, pattern, model)
Torah ( 100 ): Hebrew  (directive);
the 613 commandments or mitzvot of the OT Law, also specifically the five books of Moses (Gen ® Dt
); Ps 9:7-10, Mt 5:17-19, Lk 16:31, Tr 36
Transition (
68 ): Coptic  = Greek MESOTHS (middle);
between alternatives, neither the one nor the other (Rev/ Ap 3:16)
Trust ( 4 ): Greek PISTIS (trust,
faith); not mere factual opinion, but rather personal confidence in someone or something
Unite ( 65 ): Coptic  (combine
or couple, copulate)
The Gospel according to Philip°
Part I
The Gospel according to Philip°
Part II
Site Note:
Most material on the Nag Hammadi was obtained from http://www.metalog.org. The Ecumenical Coptic Project is non-profit and non-sectarian, publishing on the Internet the necessary resources for a thorough study of the three Nag Hammadi Gospels.
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99. This world devours corpses — everything which is eaten in it thereby dies. The truthful
consumes the living — therefore no one nourished in [the living shall] die. Yeshua came forth from that
place and he brought nourishment from there. And to those whom he wished he gave life so that they would not
perish. (Jn 6:53, Th 11, 60, Ph 15)
100. God [planted] a garden-paradise. Mankind lives in the garden, but [...] their hearts [...]
are not in God. [...] This garden [is the place] where it will be said: My Son, [eat] this or do not eat that
according to thy desire. In this place I shall consume all things, for the tree of knowledge is there. It slew
Adam, yet the place of the tree of knowledge gave life to mankind. The Torah° is the tree. It has the capability
to bestow the knowledge of good and evil. It neither stopped him from evil nor preserved him in the good, but
rather it presupposed death for those who ingested it. For death originated in his saying: Eat this but do not
eat that. (Th 113, Gen 2:16-17)
101. The Chrism is lord over Baptism. For from the Chrism we are called Christics, and not
because of the Baptism. And he is called the Christ because of the Chrism. For the Father anointed the Son, yet
the Son anointed the Apostles, yet the Apostles anointed us. (Lk 4:18, Jn 20:21-22, Ac 6:5-6) He who is
anointed has everything — he has the resurrection, the light, the cross * , the Holy Spirit. The Father
bestowed this upon him in the Bridal-Chamber, and he received. ( * , asyndeton)
102. The Father was in the Son, and the Son in the Father. This is the Kingdom of the Heavens!
(Jn 14:10, 17:20-23)
103. Ideally did the Lord say: Some have entered the Kingdom of the Heavens laughing, and they
came forth [from the world rejoicing]. The Christic [...] who went down into the water immediately came forth
as lord over everything, because [he not only considered] (this world) a farce but also [disdained it for] the
Kingdom of the Heavens. [...] If he disparages it and scorns it as a farce, he will come forth laughing.
104. This is altogether how it is with the bread and the chalice and with the ointment — there
is nonetheless another (sacrament) more exalted than these. (Ph 73)
105. The system began in a transgression, for he who contrived it desired to make it imperishable
and immortal. He fell away and did not attain his ambition. For there is no imperishability of the system, and
there was no imperishability of him who contrived the system. For there is no imperishability of things but only
of Sons, and no one can obtain imperishability except by becoming a Son. Yet he who is unable to receive, how
much more will he be unable to give! (Ph 5, 49)
106. The chalice of communion° contains wine and water, for it is appointed as the symbol
of the blood for which the Eucharist is celebrated. And it is filled with the Holy Spirit, and it belongs to
the completely Perfected Person. Whenever we drink this, we receive the Perfect Person. (Jn 19:34, I-Jn
5:6-8)
107. The living water is a body. It is appropriate that we be clothed with the Living Person.
Because of this, when he comes to go down into the water he undresses himself in order that he may be clothed
with that.
108. A horse begets a horse, a human begets a human, * a god begets a god. This is how it is
with the Bridegroom within the Bride — [the Sons] come forth in the Bridal-Chamber. The Jews did not derive
from the Greeks, and we Christics do not [derive] from the Jews. [...] And these are called the chosen generation
of the [Holy Spirit] — the true person and the son of mankind and the seed of the son of mankind. This
generation are called the true ones in the world. This is the place where the Sons of the Bridal-Chamber are.
( * asyndeton )
109. Mating in this world is the man upon the woman, the place of strength over weakness. In
eternity the mating is something else in the likeness of this, yet it is called by these same names. Yet there
is another (mating) which is exalted beyond all designated names, and which transcends force. For where there
is force, there are also those who are more precious than force.
110. The one is not, and the other is — but these are together the single unity. This
is He who shall not be able to come unto me thru a heart of flesh. (Ph 9)
111. Is it not appropriate for all those who possess the totality to understand themselves?
Some indeed, who do not understand themselves, do not enjoy what they have. Yet those who do understand themselves
shall enjoy it. (Th 67)
112. Not only will they be unable to seize the perfected person, but they will not be able
even to see him. For if they saw him they would seize him. In no other fashion will one be able to be begotten
of this grace, unless he is clothed in the Perfect Light and himself becomes one of the Perfect Lights. [...]
Thus clad he enters into this perfection.
113. [It is appropriate] that we become [perfected persons] before we come forth [from the
world]. Whoever receives everything [without mastering] these places will [not be able to master] that place,
but rather he shall [go] to the transition as imperfect. Only Yeshua knows the destiny of that one.
114. The Saint is entirely holy, including his body. For if he receives the bread he sanctifies
it, or the chalice, or anything else he receives he purifies. And how will he not purify the body also?
115. By perfecting the water of Baptism, Yeshua poured death away. Because of this, we indeed
go down into the water yet we do not go down unto death, in order that we not be poured away into the spirit
of the world. Whenever that breathes the winter comes, but when the Holy Spirit breathes the summer comes. (Mk
10:38-39)
116. Whoever recognizes° the truth is free. Yet he who is free does not transgress, for
'he who transgresses is the slave of transgression.' (I-Jn 3:9, Jn 8:34) The Mother is the truth, yet recognition
is the union. These to whom it is given not to transgress in the world are called free. These to whom it is given
not to transgress have their hearts exalted by recognizing the truth. This is what liberates them and exalts
them over the universe. Yet (Paul claims that 'knowledge is vain but) love edifies.' (I-Cor 8:1) He however
who is liberated thru recognition is enslaved by love for the sake of those who have not yet been able to be
carried up to the freedom of recognition. Yet recognizing suffices to liberate them.
117. Love [does not take] anything, for how [can it take anything when everything belongs to
it?] It does not say 'This is [mine]' or '[That] is mine', [but rather it says] 'It is thine.'
118. Spiritual love is wine and fragrance. All those who are anointed with it enjoy it. As
long as the anointed remain, those also enjoy it who stand beside them. But if they who are anointed with the
Chrism withdraw and depart, those who are not anointed but only stand alongside will still remain in their own
miasma. The Samaritan gave nothing to the wounded man except wine and ointment — and it healed the wounds,
for 'love covers a multitude of transgressions.' (Lk 10:30-37, Prov 10:12 ® I-Pet 4:8)
119. Those whom the woman begets will resemble him whom she loves. If it is her husband they
will resemble her husband, * if it is an adulterer they will resemble the adulterer. Often, if there is a woman
who sleeps with her husband by compulsion yet her heart is toward the adulterer and she mates with him and begets,
then the one to whom she gives birth resembles the adulterer. Yet you who are with the Sons of God — love
not the world but rather love the Lord, so that those whom you beget will not be made to resemble the world but
rather will be made to resemble the Lord. ( * asyndeton )
120. The human unites with the human, the horse unites with the horse, the donkey unites with
the donkey. The species unite with their like-species. Thus in this manner the Spirit unites with the Spirit,
the Logos mates with the Logos, and the Light mates [with the Light]. If thou become human then [mankind will]
love thee, if thou become [spiritual] then the Spirit will mate with thee, if thou become meaningful then the
Logos will unite with thee, if thou become enlightened then the Light will mate with thee, if thou transcend
then the Transcendental will repose upon thee. But if thou become like a horse or a donkey or a calf or a dog
or a sheep or any other animal outside and inferior, then neither mankind nor the Spirit nor the Logos nor the
Light nor those above nor those within will be able to love thee. They will be unable to repose in thy heart
and they will not be thy heritage. (multiple asyndeta; Ph 108)
121. He who is enslaved against his own volition will be able to be freed. He who has been
liberated by the gift of his master, and has sold himself back into slavery, will no longer be able to be freed.
(Ex 21:5-6 [but also Lev 25:10], Ph 116)
122. Cultivation in the world is thru four modes° — (crops) are gathered into the
barn thru earth and water and wind and light. And the cultivation by God is likewise thru four: trust and hope° and
love and recognition. Our earth is trust in which we take root, the water is hope thru which we are nourished,
the wind is love thru which we grow, yet the light is recognition thru which we ripen. [...] (Ph 116)
123. Grace made [...] the earth to be made [...] in Heaven above. Blest be this [...] soul!
124. This is Yeshua the Christ — he beguiled the entire place and did not burden anyone.
Therefore blest be a perfected person of this kind, for such is the Logos.
125. Ask us concerning him, inasmuch as it is difficult uprightly (to portray him). How shall
we be able to succeed in this magnificent task?
126. How will he bestow repose on everyone? First and foremost, it is not appropriate to aggrieve
anyone — whether great or small, unbeliever or believer. Then, to provide repose for those who rest in
the good. There are some whose privilege it is to provide repose for those who are ideal. He who does good cannot
of himself give repose to them, for he does not come of his own volition. Yet neither can he grieve them, for
he does not oppress or distress them. But he who is ideal sometimes grieves them — not that he is thus
(grievous), but rather it is their own wickedness which causes them grief. Whoever is natural° gives joy
to him who is good — yet consequently some grieve terribly. (Th 90)
127. The master of an estate acquired everything — whether son or slave or dog or cattle
or swine, whether wheat or barley or straw or hay or [bones] or meat [or] acorns. He was wise and knew the food
of [each]. Before the sons he indeed set bread and [olive-oil with meat, before] the slaves he set castor-oil
with grain, before the cattle he set [barley] with straw and hay, to the dogs he cast bones, yet before [the
swine] he threw acorns and crusts of bread. So it is with the Disciple of God — if he is wise he is perceptive
about the Discipleship. The bodily forms will not deceive him, but rather he will look to the disposition of
the soul of each one in order to speak with him. In the world there are many animals made in human form — these
he recognizes. To the swine indeed he will throw acorns, yet to the cattle he will cast barley with straw and
hay, to the dogs he will cast bones, to the slaves he will give the elementary, to the Sons he shall present
the Perfect.
128. There is the son of mankind and there is the grandson of mankind. The Lord is the son
of mankind, and the grandson of mankind is he who is created thru the son of mankind. The son of mankind received
from God (the ability) to create as well as to beget.
129. That which is created is a creature, * that which is begotten is a child. A creature cannot
beget, * (but) a child can create. Yet they say: The creature begets. But a child is a creature. Therefore (a
person's) children are not his sons but rather [God's]. ( * asyndeta; Ecl 11:5, Isa 29:23, Jn 1:12-13 & 3:3,
Ph 33)
130. He who creates, works manifestly and he himself is manifest. He who begets, acts in secret
and is himself [hidden from] the imagery. He who creates [indeed] creates visibly, yet he who begets the Sons
[begets them] in secret.
131. No [one will be able] to know on what day [the man] and the woman mate with each other,
except themselves only. For marriage in the world is a mystery for those who have taken a wife. If the marriage
of impurity is hidden, how much more is the immaculate marriage a true sacrament! It is not carnal but rather
pure, it is not lustful but rather willing, it is not of the darkness or the night but rather of the day and
the light. A marriage which is exhibited becomes prostitution°, and the bride has prostituted herself not
only if she receives the semen of another man but even if she leaves the bedroom° and is seen. She may only
display herself to her father and her mother and the comrade of the bridegroom and the sons of the bridegroom.
To these it is given to enter daily into the bridal-chamber and to see her. Yet as for the others, let them yearn
even to hear her voice and to enjoy her fragrance, and let them feed like the dogs from the crumbs that fall
from the table. Bridegrooms with Brides belong in the Bridal-Chamber. No one will be able to behold the Bridegroom
with the Bride unless he becomes this. (Mk 7:28, Jn 3:29!)
132. When Abraham° [rejoiced] at seeing what he was to see, he circumcised the flesh of
the foreskin — showing us that it is appropriate to sever the flesh [...] of this world. (Gen 17:9-14,
Jn 8:56, Th 53)
133. As long as [......] the entrails of the person are enclosed, the person continues to live.
[...] If his entrails are exposed and he is disemboweled, the person will die. So also the tree sprouts and thrives
as long as its root is covered, but if its root is exposed the tree withers. Thus it is with everything in the
world, not only with the manifest but also with the covert. For as long as the root of evil is hidden it is strong,
yet when it is recognized it decomposes and when it is exposed it perishes. This is why the Logos (John!) says:
Already the axe has reached the root of the trees! (Mt 3:10) It will not merely chop off, for that which is chopped
off sprouts again. But rather the axe delves down underground and uproots. Yeshua pulled up the root of the entire
place, yet the others had done so only in part. As for ourselves — let each one of us dig down to the root
of the evil that is within him and pull up its root from out of his own heart. Yet it will be uprooted if we
but recognize it. Yet if we are unaware of it, it takes root within us and produces its fruits in our hearts.
It becomes master over us and we become its slaves. We are taken captive, and we are coerced into doing what
we do [not] want and [not] doing what we do want. It is potent because we do not recognize it. While indeed it
is subliminal it impels.
134. Ignorance is the mother of [all evils. ...] (Lk 23:34, Ac 3:17) Those things which came
forth from [ignorance] neither existed nor [exist] nor shall exist [in reality. Yet] they shall be perfected
when the entire truth is revealed. For the truth is like ignorance — while it is hidden it reposes within
itself, yet when it is revealed it is recognized. It is glorious in that it prevails over ignorance and confusion
and in that it liberates. The Logos says: You shall know the truth and the truth will set you free. Ignorance
is slavery, recognition is freedom. By recognizing the truth we shall find the fruits of the truth within our
hearts. By mating with it we shall receive our fulfillment. (Jn 8:32)
135. At present we have the revelation of creation. They say that (visible beings) are strong
and honorable yet the invisible are weak and contemptible. However the truth is that visible beings are weak
and inferior yet the invisible are strong and honorable.
136. The mysteries of the truth are revealed in symbolic imagery. Yet the bedroom is hidden — it
is the holy ( or the Saint) within the holiness.
137. The veil indeed at first concealed how God governs the creation. Yet when the veil is
torn and the things within are revealed, then this house will be forsaken and desolate and yet moreover it shall
be destroyed. Yet the whole divinity shall depart from these places, never to re-enter, for it shall not be able
to unite therein with the light and with the fullness. But rather it shall enter into the holies ( or Saints)
of the holinesses, under the wings of the cross * [and in] its arms. ( * ;
Ex 26:31-34, Mt 27:51, 23:38, 24:2, Ph 83)
138. This ark will become salvation [for us] when the cataclysm of water overwhelms them.
139. If someone is in the tribe of the priesthood, he shall be allowed to enter within the
veil with the high priest. Therefore the veil was not torn at the top only, else it would have been opened only
for those who are higher — nor was it torn at the bottom only, else it would have been revealed only to
those who are lower. But rather it was torn from the top to the bottom. Those who are above have opened to us
who are below in order that we might enter into the secret of the truth. (Num 18:7, Mk 15:38)
140. This strengthening is truly excellent. Yet we shall enter therein by means of despised
symbols and weaknesses. They are indeed humble by comparison with the perfect glory. There is a glory that surpasses
glory, * there is a power which surpasses power. Therefore the perfect have opened to us with the secrets of
the truth. Moreover, the holies ( or Saints) of the holinesses are revealed, and the bedroom has invited
us within. ( * asyndeton; Ph 83, 137)
141. As long as evil indeed is covert it is potent, not yet truly purged from the midst of
the seed of the Sacred Spirit. They are enslaved by the oppression. Yet when the Perfect Light is revealed, then
it will pour forth upon everyone and all those within it shall receive the Chrism. Then the slaves shall be freed
[and] the captives atoned.
142. '[Every] plant which my heavenly Father has not implanted [shall be] rooted out.' (Mt 15:13)
Those who are separated shall be mated [and the empty] shall be filled. (Th 40) Everyone who [enters] the bedroom
shall be born of the Light. For they are [not begotten] in the manner of the [unseen] marriages which are enacted
by night, the fire of which [flares] in the dark (and then) is extinguished. Yet the sacraments of this marriage
are consummated in the day and the light. That day with its light never sets.
143. If anyone becomes a Son of the Bridal-Chamber, he shall receive the Light. If he does
not receive it in these places, he will not be able to receive it in the other place. He who receives the Light
shall not be seen nor shall he be seized, nor shall anyone disturb such a one even if he socializes in the world.
And furthermore, when he leaves the world he has already received the truth in the imagery. The world has become
eternity, because the fullness is for him the eternal. And it is thus revealed to him individually — not
hidden in the darkness or the night but rather hidden in a Perfect Day and a Holy Light. (Ph 85)
The Gospel according to Philip°
· Notes to Philip ·
The translation of Philip is concordant with that of Thomas, and therefore words discussed in the notes there
are not repeated here. Complete references are listed for selected terms; otherwise only the first occurrence
is given.
Abraham ( 132
): Hebrew  (father of many); the first
Hebrew patriarch (Gen 11:26 etc.)
Aeon ( 7 ): Coptic  =
Greek AIWN (unconditional); designates either a specific limited era of time, or a transtemporal
eternity
Angel ( 21,29,30,56,59,65 ): Greek AGGELOS =
Hebrew  (malak); 'emissary,
messenger', here the observing angel/child of God, and thus one's true self (cp. Immanuel Kant's 'transcendental
unity of apperception'); Mt 18:10, Lk 20:36, Th 88, 'Angel and Image', below)
Anointed ( 20
): Hebrew  (mashiakh: Messiah)
= Greek CRISTOS ; in ancient Israel priests and prophets and monarchs were installed by crowning
with an olive-oil ointment (Ex 29:7, I-Ki 19:16, II-Sam 2:4—hence Lk 4:18, Mt 26:6-7); see Gen
28:18, Ex 30:22-33
Apostle ( 18
): Greek APOSTOLOS (sent forth); one who is commissioned
Apostolic ( 18 ): Greek APOSTOLIKOS (follower
of the Apostles)
Aramaic ( 20 ): Semitic language of the ancient
world, dated by extra-Biblical records to 3000 BC, source of Hebrew square-letter alphabet and the language of
Abraham (Dt 26:5) as well as of Christ in his ministry (Mk 5:41, 7:34, 15:34, Mt 27:46); Gen 22:20-21, II-Ki 18:26,
Isa 36:11
Atone ( 8,51,73,82,88,96,141
): Coptic  (note » Greek SWTHR :
Savior) = Greek LUTROW = Hebrew  (kpr:
cover, substitute; as in 'Yom Kippur': Day of Atonement); personal sacrifice or suffering, by the guilty or
by the innocent, which serves to reconcile the guilty (Lev 1:1-4, 16:1-34, Isa 53, Mt 5:10-12,
20:28, Th 58, 68, 69a); see Sacrament and Tr 1
Authority ( 13 ): Greek ARCWN (original-being);
an official within the system
Baptism ( 47,73,81,82,97,101,115 ): Greek BAPTISMA (immersion);
the sacrament of spiritual cleansing vis-à-vis the Torah—see John the Baptist in Th Notes,
Mk 1:4, Mt 28:19, Ac 1:22, Tr 37
Bedroom ( 131,136 ): Greek KOITWN
Breath ( 42 ): see Spirit
Bridal-Bed ( 79,84,86,87,89 ): Greek PASTOS
Cain ( 46 ): Hebrew  (product
and hence possession); that is, 'my or our work' rather than 'work of God', perhaps indicating the 'original
transgression' of humans as claiming (Godlike) to create and hence to judge their offspring; Gen 2:15-4:1, Ecl 11:5!—see Ph
93 & 129
Chrism ( 28,51,52,71,72,73,80,81,88,98,101,118,141
): Greek CRISMA (unguent) = Coptic  and  and  ;
the sacrament of anointing with oil, christification; see Anointed and Tr
41
Christ ( 4 ): Greek CRISTOS ; see Anointed
Christic ( 53
): Greek CRISTIKOS (follower of Christ) = Hebrew 'Messianic' (follower of
the Messiah)
Communion ( 106 ): Coptic  ;
communicating with God, prayer (note that in Lk 18:1 , PANTOTE PROSEUCESQAI means
pray continually)
Confusion ( 10 ): Greek PLANH (straying);
hence 'planet' as a celestial body which appears to stray relative to the fixed stars
Contemplation ( 95 ): Greek QEWRIA ;
here meaning to behold one's imagery as God's own manifested imagination (Mt 18:10 and 'Angel and Image', below)
; the quote in Aristotle is: H QEWRIA TO HDISTON KAI ARISTON , 'Contemplation [of the intelligible
( NOHTOS ) is] the most delightful and excellent.'
Convocation ( 10 ): Greek EKKLHSIA (called-out);
the assembly of those 'called forth' from the world (Mt 16:18, 18:15-20); this had been the term for the
Athenian Assembly
Disciple ( 19
): Greek MAQHTHS (pupil, follower); compare Apostle
Disparity ( 65 ): Coptic  (not
in agreement, not conjoined)
Eternal ( 9,10,109,143 ): see Aeon
Eucharist ( 30,57,73,106 ): Greek EUCARISTIA (well-joying,
thanksgiving); the sacrament of bread and wine (Lk 22:14-20)
Eve ( 76 ): Hebrew  (living;
Gen 3:20); see Cain and Female
Female ( 18 ):
Coptic  ; here emphasizing the Holy
Spirit as our Mother, as in Isa 49:15, 66:13, Lk 13:34; see Spirit
Hebrew ( 1 ): Hebrew  ('eber)
= 'cross over, beyond, passer-by, transient' (Th 42!); the lineage of Shem and especially of Abraham (Gen 10:21,
14:13, 16:15—thus Ishmael also was a Hebrew)
Hope ( 122 ): Greek ELPIS (expectation);
not mere wishing, but rather anticipation
Ionian ( 20 ): Greek IONIOS (violet)
= Hebrew  / (javan/yayin:
wine); Hebrew name for the Greeks (Gen 10:2-5, Dan 8:21); the coast of Asia Minor (now Turkey) was where
Greeks met the middle-eastern civilizations, acquiring the alphabet via the Semitic-speaking Phoenicians ( FOINIX :
purple—Greek name for the Canaanites [!!!, Hebrew: 'merchants'] of Gen 9:18-10:19, 12:5-7, I-Ki 5,
Isa 23; according to Herodotus' Histories, Thales of Miletus—the first 'pre-Socratic'—was
a Phoenician)
Jerusalem ( 82 ): Hebrew  (foundations/city
of peace); Hebrew  (yarah: directive)
is the root of both 'Jeru-' and 'Torah'
Jordan ( 88 ):
Hebrew  (descender); the river of
the Holy Land, in the northern extension of Africa's Great Rift Valley
Joseph the
Craftsman ( 98 ): Joseph = Hebrew  (addition);
craftsman = Coptic  , Greek TEKTWN (Mt
13:55)
Levi ( 58 ): Hebrew  (join,
convert); the OT patriarch of the priestly line; Ph 58 could thus be interpreted: 'The Lord went into the dyeworks
of conversion [ or of the priesthood]....' (Isa 14:1, Zech 2:11)
Magdalene ( 36,59 ): Hebrew  (great,
watchtower) Isa 5:1-2, Mic 4:8, Lk 8:2, Jn 20:1-18 ; it should be noted that APTW in Jn 20:17
means not 'touch' but rather 'kindle, caress'
Mate ( 30,36,59,65,80,86.87,89,119,120,131,142
): Coptic  = Greek KOINWNIA (common-being);
sexual union
Measurement ( 51 ): Hebrew  (m-shql: of-weighing)
is apparently here being punned with (mashiakh: Messiah)
Messiah ( 20 ): Hebrew (mashiakh); see Anointed
Messianic ( 6 ): Hebrew 'Messiah' with
Greek suffix - IKOS (thus 'follower of the Messiah'); see Christic
Mode ( 122 ): Greek EIDOS (form);
the term for the Platonic forms (often as IDEA ) as well as the Aristotelian species; note
also the evident allusion to the four primary elements of ancient physics: earth, water, air, and fire (recast
in modern formulation as the four basic states of matter: solid, liquid, gas, and plasma)
Mystery ( 21,64,73,85,89,104,131,136,142
): Greek MUSTHRION ; secret or sacrament, a term from the ancient Mediterranean 'Mystery Religions'; see Th
62, Tr 5, 45
Nationalist (
4 ): Hebrew  (goy: body,
corpse!) = Greek EQNIKOS ; non-Israelite, pagan, Gentile, as in Ps 2, Mt 18:17, 20:25, 24:9,
Ac 4:25-26
Natural (126): see Vintage/Kind/Natural in
Th notes
Nazarene ( 20b ): Hebrew 'of Nazareth' (NT Greek spelling NAZARHNOS , as
in Mk 1:24); to be carefully distinguished from:
Nazirite ( 51 ): Hebrew  (consecrated,
crowned; LXX and NT Greek spelling NAZWRAIOS , as in Num 6:1-8, Jud 13:5 ® Mt 2:23) ; Hebrew
holy man or woman with uncut hair, abstaining from products of the grapevine, and avoiding corpses
Novice ( 1 ): Greek PROSHLUTOS (proselyte,
toward-comer); a Torah convert (Num 9:14, Tob 1:8, Mt 23:15, Ac 2:10) such as St. Nicholas of Antioch ('Santa
Claus', the first Gentile Disciple!) at Ac 6:5
Ointment ( 104 ): the chrism or oil of anointing; see Chrism
Paradise ( 15 ): Greek PARADEISOS ;
Persian word meaning 'garden/park'
Patrimony ( 64 ): attribution of the begetting
of children to human parents rather than directly to God ('matrimony º patrimony' [ or 'marriage º inheritance']
signifies mutual logical entailment, as in Gen 25:5-6 and also laws 170-71 of the Code
of Hammurabi ); see Cain , Dt 14:1, Hos 1:10, Mt 23:8-9, Jn
1:12-13, 11:52, Th 105
Paul ( 25,116 ): Latin 'small'; the supposed
Apostle (but see 'The Paul Paradox', below); remarkably, Mt 5:19 can thus be read 'Whoever
relaxes one of the least of these commandments ... shall be called Paul [i.e. small]' (!)
Perfect ( 15 ): Greek TELEIOS (completed);
Biblical morality exhibits a three-valued rather than a binary logic: [1] evil/wrong (in violation of
the Torah), [2] good/right (in accordance with the Torah), and [3] perfect (in accordance with the Messiah); see Mt
5:48, 19:16-21
Philip The Apostle ( 98 ): (Philip
= Greek FILOS - IPPOS ® FILIPPOS :
friend of horses) Mk 3:18, Jn 1:43-46, 12:21, 14:8; to be distinguished from:
Philip The
Evangelist ( Colophon ): Ac 6:1-6, 8:4-40, Ac 21:8 ff. ; author of this text
Prostitution ( 131 ): Greek PORNEIA (
from PERNHMI : to sell ); does not mean 'fornication' (non-adulterous sexual relations outside
of marriage) but rather 'prostitution' (commercial or cultic sexual relations, as in 'porno-graphy'); see Mk 7:21,
Th 105 as well as Bruce Malina's important article in the Dutch journal Novum Testamentum 1972; forbidden
by Dt 23:17 (cultic) & Lev 19:29 (commercial—note that the blame falls solely on her parents)
Rebirth ( 72 ): Coptic  =
Greek GENETH ANWQEN (both: generation from above [up-place]); can equally
mean 'birth from above' or 'birth again' (compare Jn 3:3 with 3:31)
Recognition (
116,122,134 ): Coptic  = Greek GNWSIS (gnosis);
this important term means direct personal acquaintance rather than mere intellectual knowledge; Th 5, 43, 51,
78, 91, Tr 1, 4, 6, etc .; re the anti-Gnosticism of these texts, see Th
28, Ph 77, Tr 10, 29, Incarnate in Th Notes ( 'Gnosticism' by definition
denies the reality of the physical universe, and thus of all incarnation; our texts, on the contrary, share the
Biblical view that both the natural universe and all incarnation are divinely created)
Restoration ( 72 ): Greek APOKATASTASIS (from-down-stand),
as in Ac 1:6 & 3:21—in the secular papyri this term is used for the repair of buildings, returning
estates to their rightful owners, and balancing accounts
Sacrament ( 64 ): see Mystery ;
Ph 73 gives a hierarchical list of five Sacraments
Savior (59):
Greek SWTHR = Coptic  = Hebrew  (yasha'); see Yeshua in Th
Notes, Tr 1
Spirit ( 6 ): Greek PNEUMA (neuter gender) = Hebrew  (ruakh:
feminine gender!); in both languages the word for 'spirit' is like 'breath' or 'wind' (Isa 57:16, Jn 3:5-8)
Symbol ( 72,74,136 ): Greek TUPOS (mark,
alphabetical letter, pattern, model)
Torah ( 100 ): Hebrew  (directive);
the 613 commandments or mitzvot of the OT Law, also specifically the five books of Moses (Gen ® Dt);
Ps 9:7-10, Mt 5:17-19, Lk 16:31, Tr 36
Transition (
68 ): Coptic  = Greek MESOTHS (middle);
between alternatives, neither the one nor the other (Rev/Ap 3:16)
Trust ( 4 ): Greek PISTIS (trust,
faith); not mere factual opinion, but rather personal confidence in someone or something
Unite ( 65 ): Coptic  (combine
or couple, copulate)
The Gospel according to Philip°
Part II
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