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| The Gnostic Bible by Willis Barnestone and Marvin Meyer 1st edition (December 2, 2003) Marvin Meyer states, "The Gnostic Gospels offers a compelling portrayal of the Gnostics as freethinking mystics who recommended a direct experience of god, unmediated by church heirarchy... In The Gnostic Scriptures, Bentley Layton assembles an anthology in English translations as authoritative gnostic scriptures. The title of Layton's book is close to the title of our volume, and the conception is similar, though more limited in scope.... the sacred literature in this Bible illustrates a diversity that we have suggested is characteristic of gnostic religions... no closed canon... there are other gnostic texts that have not been included." In contrast to Bentley Layton (The Gnostic Scriptures) who adopts a more factual approach to translation providing extensive notes, Barnestone and Meyer take a more liberal approach in translating considering "vital contemporary speech" and "aesthetic variables," notes are brief but informative. Althought he work may be used academically, it is more so, a book to be read for inspiration and enjoyment. Jessika The selections represent Jewish, Christian, Hermetic, Mandaean, Manichaean, Islamic, and Cathar expressions of gnostic spirituality. Their regions of origin include Egypt, the Greco-Roman world, the Middle East, Syria, Iraq, China, and France. Also included are introductions, notes, an extensive glossary, and a wealth of suggestions for further reading. Willis Barnstone, Ph.D., former O'Connor Professor of Greek at Colgate University, is Distinguished Professor of Comparative Literature and is in the Institute of Biblical and Literary Studies at Indiana University. A Guggenheim Fellow, poet, scholar, and memoirist, his many books include The Poetics of Translation, The Other Bible, The New Covenant, With Borges on an Ordinary Evening in Buenos Aires, Life Watch, and Border of a Dream: The Poems of Antonio Machado. He has received numerous awards for his work, among them the Emily Dickinson Award, the W. H. Auden Award, and a PEN/Book-of-the-Month-Club Special Citation for translation. Marvin Meyer, Ph.D., is Griset Professor of Bible and Christian Studies at Chapman University, Orange, California, and is one of the foremost scholars of Coptic and gnostic studies at work today. He is Director of the Albert Schweitzer Institute, a fellow of the Jesus Seminar, and a Pacific Coast regional past president of the Society of Biblical Literature. He is the author of numerous books, including Ancient Christian Magic, The Gospel of Thomas, Secret Gospels, Jesus Then and Now, The Magical Book of Mary and the Angels, and The Ancient Mysteries. Dr. Meyer appears frequently in documentary television programs for ABC, BBC, A&E, and the History Channel. |
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| The Secret Teachings of Jesus : Four Gnostic Gospels by Marvin W. Meyer (Translator) In December 1945, two Egyptian fellahin, digging for natural fertilizer in the Nile River valley unearthed a sealed storage jar. The jar proved to hold treasure of an unexpected sort: a collection of some fifty-two ancient manuscripts, most of which reflect the teachings of a mystical religious movement we call Gnosticism (from the Greek word gnosis, "knowledge"). The texts are also, with few exceptions, Christian documents, and thus they provide us with valuable new information about the character of the early church, and about the Gnostic Christians within the church. In this volume, Marvin W. Meyer has produced a new English translation for general readers of four of the most important and revealing of these early Christian texts -- the Secret Book of James, the Gospel of Thomas, the Book of Thong, and the Secret Book of John. |
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| The Gnostic Scriptures : A New Translation with Annotations and Introductions by (The Anchor Bible Reference Library) by Bentley Layton First Published 1987 Bentley Layton provides a timeless, highly readable, extensive selection of Gnostic Texts. He also provides an introduction to the history and beliefs of the ancient Gnostics as well as historical introductions to the texts individually. Texts are numbered by verse, introductions contain summaries of the contents of the text, describe the literary background and provide an outline of the mythic characters who appear in the entire text. Each text is cited with extensive footnotes accompanied by a conclusion Select Bibliographies specific to the text, cross references, and editorial notations. The book is an invaluable work to have as a reference. A must have for your reference Library. Jessika |
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| The Other Bible Willis Barnstone Published 1984 Gathered here for the first time in one comprehensive volume are excerpted ancient holy texts from Judeo-Christian traditions that were excluded from the official canon of the Old and New Testaments. The Other Bible is a unique sourcebook of essential selections, an excellent anthology of the more important of the Jewish Psudepigrapha, early Kabbalah, Haggadah, Midrash, Christian Apocrypha, and Gnostic scriptures. This book is a good introduction to the varieties of texts outside of the canon. Jessika |
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| The Nag Hammadi Library in English : Revised Edition by James M. Robinson First published in 1978 This revised, expanded, and updated edition of The Nag Hammadi Library is the only complete, one-volume, modern language version of the renowned library of fourth-century manuscripts discovered in Egypt in 1945. First published in 1978, The Nag Hammadi Library launched modern Gnostic studies and exposed a movement whose teachings are in many ways as relevant today as they were sixteen centuries ago. James M. Robinson's updated introduction reflects ten years of additional research and editorial and critical work. An afterword by Richard Smith discusses the modern relevance of Gnosticism and its influence on such writers as Voltaire, Blake, Melville, Yeats, Kerouac, and Philip K. Dick. Acclaimed by scholars and general readers alike, The Nag Hammadi Library is a work of major importance to everyone interested in the evolution of Christianity, the Bible, archaeology, and the story of Western civilization. James M. Robinson is the former director of the Institute for Antiquity and Christianity and Professor Emeritus at The Claremont Graduate School. He was honored as a Fulbright Scholar, American Council of Learned Societies Fellow and American Association of Theological Schools Fellow at the University of Heidelberg. The editor of The Sayings Gospel Q in Greek and English (2002), The Critical Edition of Q (2000), and author of Trajectories Through Early Christianity (1971, with Helmut Koester) and A New Quest of the Historical Jesus (1959), he is best known for his work on the Nag Hammadi Codices and as the General Editor of The Nag Hammadi Library in English (1977). He directed the Institute for Antiquity and Christianity and its Coptic Gnostic Library Project at Claremont Gradate School. This is the classic work that launched modern Gnostic Studies. A beautiful translation. Jessika |
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| The Dead Sea Scrolls Bible by Martin G. Abegg Peter Flint & Eugene Ulrich Published 1999 Chapters are in in historical order ( translations of Psalms are in a different order) according to familiar Bible Chapter headings.This volume takes the texts of The Dead Sea Scrolls : A New Translation (below) and adds scholarly notes and commentary. Wonderful introduction discusses the various Bibles in use today, discovery of the scrolls, and "emphasizes accuracy over style." Contains introductions to each chapter. Scroll numbers are cited and variations noted between the Masoretic Text, the Septuagint, and the Samaritan Pentateuch. Jessika |
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| The Dead Sea Scrolls : A New Translation by Michael O. Wise, Martin G. Abegg Published 1996 Wise, Abegg and Cook's collection is one of the most complete collections of the Dead Sea Scrolls available. From a new generation of Dead Sea Scrolls scholars comes this landmark work. Michael Wise, Martin Abegg, Jr. and Edward Cook bring the long-inaccessible ancient scrolls of Qumran vividly to life, translating and deciphering virtually every legible portion of the fragmented scrolls, with startling results. The translators provide pointed commentary throughout that places the scrolls in their true historical context. This book also has an introduction to the history of the discovery of the scrolls and a theory about the community that produced the scrolls. Texts are aranged by subject and scroll number. Jessika |
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| The Dead Sea Scrolls Translated: The Qumran Texts in English by Florentino Garcia Martinez, Wilfred G. E. Watson Published in English 1994 ... the first comprehensive English translation of the non-biblical Qumran scrolls, The Dead Sea Scrolls Translated presents the largest collection of Qumran texts ever published in this language. Two-hundred of the total 625 manuscripts discovered can be found in this volume. (Those manuscripts omitted are either in such a fragmentary condition that translation would be meaningless, or are sufficiently modest in size that translation of them would add very little.) Thanks to the official publication, in 1993, of all the photographs of the Dead Sea Scrolls (The Dead Sea Scrolls on Microfiche by E.J. Brill, Leiden and the Israel Antiquity Authority), it is now possible for the public to enjoy the same material available to the specialists. The 200 Dead Sea Scrolls translated here are a marked increase on the 62 previously published in the third edition of Geza Vermez's The Dead Sea Scrolls below in English. This increase is mainly possible due to the introduction of the fascinating `new' texts, some of which, for example 4QMMT, are still awaiting official publication. The translation of the manuscripts is organized into nine chapters, each with one or two pages of introduction. It concludes with an exhaustive list of all manuscripts discovered at Qumran. This list has a double function. Firstly, it provides the reader with accurate information of all the existing texts, biblical and non-biblical, published an not yet published. Secondly, it offers basic bibliographical references for the textual editions already available and for the publications which provide information on the texts not yet published. This list is a very useful reference tool and forms a scientific publication in its own right. Originally published in Spanish (1992) the present authorized translation has been prepared by Wilfred G.E. Watson of the University of Newcastle, a renowned scholar of Biblical Hebrew poetry. The translator states, "It is only in the texts which are evidently poetry that I have allowed myself some freedom, such as occasionally omitting the ubiquitous conjunction or using synonyms." A highly academic work containing fragments as well as the larger readable texts. A good reference of all available. Jessika |
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| The Complete Dead Sea Scrolls in English by Geza Vermes Published 1962 Geza Vermes, a former professor of Jewish studies at Oxford and a noted authority on the scrolls, marks the 50th anniversary of Muhammed edh-Dhub's find with his book The Complete Dead Sea Scrolls in English; the title, however, is misleading, for the collection of documents is by no means complete. Vermes has left out the copies of Hebrew scriptures that are available elsewhere, instead focusing on the sectarian writings of the Essene community at Qumran and the intertestemental texts, and these are indeed complete translations. Vermes has also included an overview of five decades of research on the scrolls and a thumbnail sketch of the Qumran community's history and religion. For anyone interested in biblical history, The Complete Dead Sea Scrolls in English is a worthwhile read. *Vermes use of language is a bit dated, but as the first of the English translations remains a classic. If you are new to the study of the scrolls, I recommend the books by Wise & Abegg above. Jessika |
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| The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation by J. K. Elliott Published 1993This collection of apocryphal texts supersedes the best-selling edition by M.R. James, which was originally published in 1924. Several new texts have come to light since 1924 and the textual base for some of the apocrypha previously translated by James is now more secure, as in several cases there are now recently published critical editions available. Although a modest addition to James's edition was made in 1953, no thorough revision has previously been undertaken. In this volume, J.K. Elliott presents new translations of the texts and has provided each of them with a short introduction and bibliography for readers who wish to pursue further the issues raised in the texts or to consult the critical editions, other translations, or general studies. The translations are in modern English, in contrast to James's deliberate imitation of the language of the Authorized Version. The collection is designed to give readers the most important or famous of the Christian apocrypha and a small sample of gnostic texts. Full translations of the earliest texts are printed, as well as some derivative apocrypha. |
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| When Jesus Became God: The Struggle to Define Christianity during the Last Days of Rome by Richard E. Rubenstein About the Author Richard E. Rubenstein is a professor of Conflict Resolution and Public Affairs at George Mason University, where he specializes in religious conflict. A graduate of Harvard College, Oxford University (Rhodes Scholar), and Harvard Law School, he lives in Fairfax, Virginia. Product Description: The story of Jesus is well known, as is the story of Christian persecutions during the Roman Empire. The history of fervent debate, civil strife, and bloody riots within the Christian community as it was coming into being, however, is a side of ancient history rarely described. Richard E. Rubenstein takes the reader to the streets of the Roman Empire during the fourth century, when a fateful debate over the divinity of Jesus Christ is being fought. Ruled by a Christian emperor, followers of Jesus no longer fear for the survival of their monotheistic faith but break into two camps regarding the direction of their worship. Is Jesus the son of God and therefore not the same as God? Or is Jesus precisely God on earth and therefore equal to Him? The vicious debate is led by two charismatic priests. Arius, an Alexandrian priest and poet, preaches that Jesus, though holy, is less than God. Athanasius, a brilliant and violent bishop, sees any diminution of Jesus' godhead as the work of the devil. Between them stands Alexander, the powerful Bishop of Alexandria, who must find a resolution that will keep the empire united and the Christian faith alive. With thorough historical, religious, and social research, Rubenstein vividly recreates one of the most critical moments in the history of religion. |
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| The Septuagint with Apocrypha: Greek and English by L.C.L., Sir Brenton This edition of The Septuagint with Apocrypha (the ancient Greek translation of the Hebrew Old Testament and the apocryphal books of the same linguistic origin) gives the complete Greek text along with a parallel English translation by Brenton. Orignal publish 1851: in its 9th priniting this is the Hendrickson Publishers (April 1, 1986) edition; Sir Lancelot C. L. Brenton Translation The early Christian church was predominantly Greek-speaking, so it used the Septuagint LXX for its Greek Scriptures, and most Christian writers of the first three centuries - including the writers of the New Testament - generally used the LXX as their Old Testament. The Septuagint is the first Greek translation of the Hebrew Bible, probably from the third century B.C. in Alexandria, Egypt. It was translated for the benefit of the Israelites living in Greek-speaking countries due to the Diaspora. According to tradition, there were probably seventy-two translators (six from each of the twelve tribes). This number was later changed to the number seventy, suggesting the seventy elders of the Sanhedrin. Thus, the Roman numeral LXX represents the Septuagint, a word which comes from Latin meaning "seventy." The Greek form was later improved and altered to include the books of the Apocrypha and some of the pseudepigrapha. It was the version used by the Greek-speaking Christians, including St. Paul; it is still used in the Greek Church. This impressive volume contains both the original Greek and its English translation. It gives you the complete Septuagint text in parallel columns with Brenton's translation. It was first printed in 1851 and is said to be the best study edition you can buy. Also see online: http://www.ccel.org/bible/brenton/ |
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| The Secret Books of the Egyptian Gnostics: An Introduction to the Gnostic Coptic Manuscripts Discovered at Chenoboskion by Jean Doresse These Gnostic texts from the 4th century reveal the world of early Christianity and include The Gospel According to Thomas. This firsthand account of the discovery includes the first complete publication of the documents. |
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The Gnostic Gospels by Elaine Pagels Gnosticism's Christian form grew to prominence in the 2nd century A.D. Ultimately denounced as heretical by the early church, Gnosticism proposed a revealed knowledge of God ("gnosis" meaning "knowledge" in Greek), held as a secret tradition of the apostles. In The Gnostic Gospels, author Elaine Pagels suggests that Christianity could have developed quite differently if Gnostic texts had become part of the Christian canon. Pagels argues that Christian orthodoxy grew out of the political considerations of the day, serving to legitimize and consolidate early church leadership. Her contrast of that developing orthodoxy with Gnostic teachings presents an intriguing trajectory on a world faith as it "might have become." The Gnostic Gospels provides engaging reading for those seeking a broader perspective on the early development of Christianity. --F. Hall |
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| Gnosis : The Nature and History of Gnosticism by Kurt Rudolph Kurt Rudolph is an internationally recognized authority on Gnosticism. He is professor of history of religion at Philipps Universität, Marburg, West Germany. "Kurt Rudolph is the world's leading expert on the only branch of Gnosticism to survive down to the present he does for the next generation what Hans Jonas did for the generation just past." (back cover) James M. Robinson, General Editor, The Nag Hammadi Library in English (back cover |
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| The Imperative of Responsibility: In Search of an Ethics for the Technological Age (The University of Chicago Press, Chicago, 1984) Hans Jonas argues that there is a need for a new ethics that will better enable our civilization to deal with the power over the ecosphere that it has acquired through science and technology. The book opens as follows: "All previous ethics — whether in the form of issuing direct enjoinders to do and not to do certain things, or in the form of defining principles for such enjoinders, or in the form of establishing the ground of obligation for obeying such principles — had these interconnected tacit premises in common: that the human condition, determined by the nature of man and the nature of things, was given once for all; that the human good on that basis was readily determinable; and that the range of human action and therefore responsibility was narrowly circumscribed. It will be the burden of the present argument to show that these premises no longer hold, and to reflect on the meaning of this fact for our moral condition. More specifically, it will be my contention that with certain developments of our powers the nature of human action has changed, and, since ethics is concerned with action, it should follow that the changed nature of human action calls for a change in ethics as well: this not merely in the sense that new objects of action have added to the case material on which received rules of conduct are to be applied, but in the more radical sense that the qualitatively novel nature of certain of our actions has opened up a whole new dimension of ethical relevance for which there is no precedent in the standards and canons of traditional ethics." Source: Institute for Green Oxidation Chemistry |
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| The Gnostic Religion: The Message of the Alien God & the Beginnings of Christianity by Hans Jonas |
 Four years after his death the works of Hans Jonas - one of the most original and prominent thinkers of his generation - have also reached India. His life spanned 90 years of our century (from 1903 to 1993), and like few other Western intellectuals he was able to see the deep and dramatic changes that have taken place in the entire so-called civilised world. He was a German Jew, a pupil of Martin Heidegger, considered at that time the world’s greatest living philosopher, and of the famous Protestant theologian Rudolf Bultmann.
After Hitler had come to power he first emigrated in 1933 to England, then in 1935 to Palestine, finally in 1949 to Canada, where he taught for six years at McGill and Carleton Universities, before settling down permanently in New York (teaching at the philosophy department of the New School for Social Research). The range of his topics was extremely wide - from early gnosticism to the philosophy of biology, from ethics to social philosophy, from cosmology to Jewish theology. Shaped by his exile from Nazi Germany, the murder of his mother in the Auschwitz concentration camp, his participation as a soldier in World War II and the Israeli War of Independence, he set himself the task of uncovering the intellectual origins of the crisis of Western civilisation and proposing a new, positive orientation for humanity. Source:http://www.germanembassy-india.org/news/may97/05gn05.htm
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The Gospel of Thomas: Translation Comparisons: 5 Coptic: 3 Greek |
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Oxyrhynchus Egypt Greek Text and one Coptic in bold across columns |
Nag Hammadi Coptic Text Translations in the Five Columns |
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Beate Blatz (1991) |
Thomas O. Lambdin (1988) |
Bentley Layton (1987) |
Stephen Patterson and Marvin Meyer (1998) |
Jean Doresse (1960) |
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Prologue |
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Funk's Parallels P) POxy654 Prologue, Matt 1:1, Mark 1:1, InThom 1, Book of Thomas the Contender II 138.1-4, ApJas 1:1-2. |
[Prologue.] These are the secret words which the living Jesus spoke, and which Didymus Judas Thomas wrote down. |
These are the secret sayings which the living Jesus spoke and which Didymos Judas Thomas wrote down.
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[Prologue.] These are the obscure sayings that the living Jesus uttered and which Didymus Jude Thomas wrote down. |
[Prologue.] These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded. |
[Prologue.] Here are the secret words which Jesus the Living spoke, and which Didymus Jude Thomas wrote down. |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Andrew Bernhard) (Jean Doresse) (Harold W.Attridge) |
Prologue (pOxy 654.1-5)
These are the [hidden] sayings [that] the living Jesus [sp]oke a[nd Judas who] is also Thomas [recorded.] Here are the [secret] words which Jesus the Living spoke an[d which were transcribed by Didymus Jude] Thomas. These are the [secret] sayings [which] the living Jesus [spoke, and which Judas, who is] also Thomas, [wrote down]. |
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Coptic Verse Form: Berlin Working Group Translated by Stephen J. Patterson and James M. Robinson (1997) |
These are the hidden words that the living Jesus spoke. |
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1 |
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Funk's Parallels 1) POxy654 1, GThom 111, John 8:48-59. |
And he said: He who shall find the interpretation of these words shall not taste of death. |
(1) And he said, "Whoever finds the interpretation of these sayings will not experience death." |
And he said, "Whoever finds the meaning of these sayings will not taste death." |
1. And he said, "Whoever discovers the interpretation of these sayings will not taste death." |
And he said: "Whoever penetrates the meaning of these words will not taste death!" |
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Coptic Verse Form: Berlin Working Group |
A nd Didymos Judas Thomas wrote them down. |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 1 (pOxy 654.1-5) And he said, "[Whoever finds the interpretat]ion of the[se] sayings will not taste [death]." And he said, "[Whoever finds the interpretat]ion of the[se] sayings will not taste [death]." And he said, "Whoever finds the interpretation of these sayings will not experience death." |
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Coptic Verse Form: Berlin Working Group |
(01) And he said: "Whoever finds the meaning of these words will not taste death." |
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2 |
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Funk's Parallels 2) POxy654 2, GThom 92:1, GThom 94, Luke 11:9-13, Matt 7:7-11, Matt 21:18-22, John 14:12-14, John 15:16-17, John 16:20-28, Mark 11:20-25, GHeb 4a, GHeb 4b, DialSav 9-12, DialSav 20, DialSav 79-80. |
Jesus said: He who seeks, let him not cease seeking until he finds; and when he finds he will be troubled, and when he is troubled he will be amazed, and he will reign over the All. |
(2) Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All." |
Jesus said, "Let one who seeks not stop seeking until that person finds; and upon finding, the person will be disturbed; and being disturbed, will be astounded; and will reign over the entirety." |
2. Jesus said, "Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all. [And after they have reigned they will rest.]" |
Jesus says: "Let him who seeks cease not to seek until he finds: when he finds he will be astonished; and when he is astonished he will wonder, and will reign over the universe!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 2 (pOxy. 654.5-9) [Jesus said,] "Let the one seek[ing] not stop [seeking until] he finds. And when he find[s he will marvel, and mar]veling he will reign, an[d reigning] he will [rest.]â¬ý [Jesus says:] "Let him who see[ks] cease not [to seek until he] finds: when he finds, [he will wonder; and when he wond]ers, he will reign, and [reigning, he will have r]est!" [Jesus said], "Let him who seeks continue [seeking until] he finds. When he finds, [he will be amazed. And] when he becomes [amazed], he will rule. And [once he has ruled], he will [attain rest]." |
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Coptic Verse Form: Berlin Working Group |
(02) Jesus says: (1) "The one who seeks should not cease seeking until he finds. (2) And when he finds, he will be dismayed. (3) And when he is dismayed, he will be astonished. (4) And he will be king over the All." |
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3 |
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Funk's Parallels 3) POxy654 3, GThom 113, GThom 51, Luke 17:20-21, Luke 17:22-25, Matt 24:23-38, Mark 13:21-23, DialSav 16, DialSav 30. |
3) Jesus said: If those who lead you say to you: See, the kingdom is in heaven, then the birds of the heaven will go before you; if they say to you: It is in the sea, then the fish will go before you. But the kingdom is within you, and it is outside of you. When you know yourselves, then you will be known, and you will know that you are the sons of the living Father. But if you do not know yourselves, then you are in poverty, and you are poverty. |
(3) Jesus said, "If those who lead you say to you, 'See, the kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty." |
(3) Jesus said, "If those who lead you (plur.) say to you, 'See, the kingdom is in heaven,' then the birds of heaven will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. But the kingdom is inside of you. And it is outside of you. "When you become acquainted with yourselves, then you will be recognized. And you will understand that it is you who are children of the living father. But if you do not become acquainted with yourselves, then you are in poverty, and it is you who are the poverty." |
3. Jesus said, "If your leaders say to you, 'Look, the (Father's) kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the (Father's) kingdom is within you and it is outside you. When you know yourselves, then you will be known, and you will understand that you are children of the living Father. But if you do not know yourselves, then you live in poverty, and you are the poverty." |
2 [3]. Jesus says: "If those who seek to attract you say to you: 'See, the Kingdom is in heaven!' then the birds of heaven will be there before you. If they say to you: 'It is in the sea!' then the fish will be there before you. But the kingdom is within you and it is outside of you!" 3 [3]. "When you know yourselves, then you will be known, and you will know that it is you who are the sons of the living Father. But if you do not know yourselves, then you will be in a state of poverty, and it is you <you will be> the poverty!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 3 (pOxy. 654.9-21) J[...] said, "[... those pulling you [...] the kingdom is in the sk[...]' the birds of the sk[...]hat it [...] beneath the ground, the fish of the se[...]ing you. And the king[...] [...]s within you [...] knows [...] find this [...] know yourselves [...] you are [...] of the l[...] father. [...] you will [...] know yourselves, [...] in [...] and you are the pov[...]" Je[sus] says: ["If those] who seek to attract you [say to you: 'See,] the Kingdom [is] in hea[ven, then] the birds of hea[ven will be there before you. If they say: 'It] is under the earth!' [then] the fishes of the sea [will be there be]fore you. And the Kingd[om of heaven] is within you! [He who? . . .] knows this will find [. . .] [When] you know yourselves, [then you will know that] it is you who are [the sons] of the [living] Father. [But if you do not] know yourselves, then [. . .] and it is you <who will be> the poverty!" Jesus said, "[If] those who lead you [say to you, 'See], the kingdom is in the sky,' then the birds of the sky [will precede you. If they say that] it is under the earth, then the fish of the sea [will enter it, preceding] you. And, the [kingdom of God] is inside of you, [and it is outside of you. Whoever] knows [himself] will discover this. [And when you] come to know yourselves, [you will realize that] you are [sons] of the [living] father. [But if you] will [not] know yourselves, [you dwell] in [poverty] and it is you who are that poverty." |
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Coptic Verse Form: Berlin Working Group |
(03) Jesus says: (1) "If those who lead you say to you: â¬ÜLook, the kingdom is in the sky!' then the birds of the sky will precede you. (2) If they say to you: â¬ÜIt is in the sea,' then the fishes will precede you. (3) Rather, the kingdom is inside of you, and outside of you." (4) "When you come to know yourselves, then you will be known, and you will realize that you are the children of the living Father. (5) But if you do not come to know yourselves, then you exist in poverty, and you are poverty." |
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4 |
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Funk's Parallels 4) POxy654 4, Luke 10:21-22, Luke 13:30, Matt 11:25-30, Matt 19:27-30, Matt 20:16, Mark 10:27-31, InThom 7:1-4. |
Jesus said: The man aged in days will not hesitate to ask a little child of seven days about the place of life, and he shall live; for there are many first who shall be last, and they will become a single one. |
(4) Jesus said, "The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same."
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Jesus said, "A person advanced in days will not hesitate to question a little child seven days old about the place of life. And that person will live. For many that are first will be last, and they will become one." |
4. Jesus said, "The person old in days won't hesitate to ask a little child seven days old about the place of life, and that person will live. For many of the first will be last, and will become a single one."
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Jesus says: "Let the old man heavy with days hesitate not to ask the little child of seven days about the Place of Life, and he will live! For it will be seen that many of the first will be last, and they will become a <single thing!"> |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 4 (pOxy. 654.21-27) [Jesus said,] "A per[son old in day]s will not hesitate to ask a ch[ild seven day]s old about his place in [life and] he will [live.] For many of the f[irst] will be [last and] many of the last will be first and they [will become one]." [Jesus says:] "The ma[n heavy with da]ys will not hesitate to ask the little [child of seven da]ys about the Place of [Life! For you will] see that many of the fi[rst] will be [last, and] the last first, and [that they will] be [a <single thing!">] [Jesus said], "The [man old in days] will not hesitate to ask [a small child seven days old] about the place [of life, and] he will [live]. For many who are [first] will become [last, and] the last will be first, and [they will become one and the same]." |
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Coptic Verse Form: Berlin Working Group |
(04) Jesus says: (1) "The person old in his days will not hesitate to ask a child seven days old about the place of life, and he will live. (2) For many who are first will become last, (3) and they will become a single one." |
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5 |
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Funk's Parallels 5) POxy654 5, POxy 654 6:4, GThom 6:4, Luke 8:16-17, Luke 12:1-3, Matt 10:26-33, Mark 4:21-23, Oxyrhynchus Shroud. |
Jesus said: Recognize what is before you, and what is hidden from you will be revealed to you; for there is nothing hidden that will not be made manifest. |
(5) Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest." |
(5) Jesus said, "Recognize what is before your (sing.) face and what is obscure to you (sing.) will become disclosed unto you. For there is nothing obscure that will not become shown forth." |
5. Jesus said, "Know what is in front of your face, and what is hidden from you will be disclosed to you. For there is nothing hidden that will not be revealed. [And there is nothing buried that will not be raised.]" |
Jesus says: "Know what is before your face, and what is hidden from you will be revealed to you. For nothing hidden will fail to be revealed!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 5 (pOxy. 654.27-31) Jesus said, "K[now what is in fr]ont of your face and [what has been hidden] from you [will be] revealed [to you. For there] is [nothing] hidden that [will] not [be made] cl[ear] and n[othing] buried that [will] n[ot be raised]." Jesus says: ["Know what is be]fore your face, and [what is hidden] from you will be revealed [to you. For there] is [nothing] hidden which [will] not be revealed, nor <anything> buried which [will not be raised up!"] Jesus said, "[Recognize what is in] your (sg.) sight, and [that which is hidden] from you (sg.) will become plain [to you (sg.). For there is nothing] hidden which [will] not [become] manifest, nor buried that [will not be raised]." |
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Coptic Verse Form: Berlin Working Group |
(05) Jesus says: (1) "Come to know what is in front of you, and that which is hidden from you will become clear to you. (2) For there is nothing hidden that will not become manifest." |
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6 |
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Funk's Parallels 6) POxy654 6, GThom 14:1, POxy1 27, GThom 27, GThom 104, POxy654 5:2-3, GThom 5:2, Tob 4:15, Luke 11:1-4, Luke 6:31, Luke 8:16-17, Luke 12:1-3, Matt 6:2-4, Matt 6:5-15, Matt 6:16-18, Matt 7:12, Matt 10:26-33, Mark 4:21-22, Did 8:1-3, POxy1224 |
His disciples asked him (and) said to him: Do you want us to fast? And how shall we pray (and) give alms? What diet should we observe? Jesus said: Do not lie, and what you abhor, do not do; for all things are manifest in the sight of heaven; for there is nothing hidden which will not be revealed, and there is nothing covered which will remain without being uncovered. |
(6) His disciples questioned him and said to him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?" Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered." |
His disciples questioned him and said to him, "Do you want us to fast? And how shall we pray? Shall we give alms? And what kind of diet shall we follow?" Jesus said, "Do not lie, and do not do what you hate. For all things are disclosed before heaven. For there is nothing obscure that will not be shown forth, and there is nothing covered that will remain without being disclosed." |
6. His disciples asked him and said to him, "Do you want us to fast? How should we pray? Should we give to charity? What diet should we observe?" Jesus said, "Don't lie, and don't do what you hate, because all things are disclosed before heaven. After all, there is nothing hidden that will not be revealed, and there is nothing covered up that will remain undisclosed." |
His disciples asked and said to him: "Do you want us to fast? How shall we pray, how shall we give alms, what rules concerning eating shall we follow?" Jesus says: "Tell no lie, and whatever you hate, do not do: for all these things are manifest to the face of heaven; nothing hidden will fail to be revealed and nothing disguised will fail before long to be made public!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 6 (pOxy. 654.32-40) [His disciples qu]estioned him [and s]aid, "How [should we] fast [and how] should we [pray,] and how [should we do charitable deeds a]nd what [food law should we] observe?" Jesus said, "[Do not lie and that which] you [hate], do not do [because everything is evident before t]he tru[t]h. [For there is nothing hi]dd[en that will not be made clear.]" [His disciples] asked [and] say to him: "How shall we fa[st and how shall we pr]ay, and how [. . .], and what rules shall [we] follow [concerning eating"] Jesus says: [". . .] do not [. . .] of truth [. . .] hidden [. . ."] [His disciples] questioned him [and said], "How [shall we] fast? [How shall we pray]? How [shall we give alms]? What [diet] shall [we] observe?" Jesus said, "[Do not tell lies, and] do not do what you [hate, for all things are plain in the sight] of truth. [For nothing] hidden [will not become manifest]." |
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Coptic Verse Form: Berlin Working Group |
(06) (1) His disciples questioned him, (and) they said to him: " Do you want us to fast? And how should we pray and give alms? And what diet should we observe?" --------------------------------------- (2) Jesus says: "Do not lie. (3) And do not do what you hate. (4) For everything is disclosed in view of <the truth>. (5) For there is nothing hidden that will not become revealed. (6) And there is nothing covered that will remain undisclosed." |
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7 |
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Funk's Parallels 7) POxy654 7. |
Jesus said: Blessed is the lion which the man eats, and the lion will become man; and cursed is the man whom the lion eats, and the lion will become man. |
(7) Jesus said, "Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man." |
Jesus said, "Blessed is the lion that the human being will devour so that the lion becomes human. And cursed is the human being that the lion devours; and the lion will become human." |
7. Jesus said, "Lucky is the lion that the human will eat, so that the lion becomes human. And foul is the human that the lion will eat, and the lion still will become human."
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Jesus says: "Blessed is the lion which a man eats so that the lion becomes a man. But cursed is the man whom a lion eats so that the man becomes a lion!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 7? (pOxy. 654.40-42) [bl]esse[d] is [ . . . ] N/A N/A |
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Coptic Verse Form: Berlin Working Group |
(07) Jesus says: (1) "Blessed is the lion that a person will eat and the lion will become human. (2) And anathema is the person whom a lion will eat and the lion will become human." |
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8 |
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Funk's Parallels 8) GThom 21:5, GThom 24:2, GThom 63:2, GThom 65:2, GThom 96:2, Luke 8:8, Luke 14:35b, Matt 13:47-50, Matt 11:15, Matt 13:9, Matt 13:43, Mark 4:9, Mark 4:23, Aesop Fable 4, Philoxenas Homilies I.9, Rev 2:7a, Rev 2:11a, Rev 2:17a, Rev 3:6, Rev 3:13, Rev 3:22, Rev 13:9. |
And he said: Man is like a wise fisherman who cast his net into the sea; he drew it up from the sea full of small fish; among them he found a large good fish, the wise fisherman; he threw all the small fish into the sea, he chose the large fish without difficulty. He who has ears to hear, let him hear! |
(8) And he said, "The man is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear." |
And he said, "What human beings resemble is an intelligent fisherman who, having cast his net into the sea, pulled the net up out of the sea full of little fish. The intelligent fisherman, upon finding among them a fine large fish, threw all the little fish back into the sea, choosing without any effort the big fish. Whoever has ears to hear should listen!" |
8. And he said, "The person is like a wise fisherman who cast his net into the sea and drew it up from the sea full of little fish. Among them the wise fisherman discovered a fine large fish. He threw all the little fish back into the sea, and easily chose the large fish. Anyone here with two good ears had better listen!" |
Then he says: "A man is like a skilled fisherman who cast his net into the sea. He brought it up out of the sea full of little fishes, and among them the skilled fisherman found one that was big and excellent. He threw all the little fishes back into the sea; without hesitating he chose the big fish. He who was ears to hear, let him hear!"
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Coptic Verse Form: Berlin Working Group |
(08) (1) And he says: "The human being is like a sensible fisherman who cast his net into the sea and drew it up from the sea filled with little fish. (2) Among them the sensible fisherman found a large, fine fish. (3) He threw all the little fish back into the sea, (and) he chose the large fish effortlessly. (4) Whoever has ears to hear should hear." |
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9 |
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Funk's Parallels 9) Luke 8:4-8, Luke 8:11-15, Matt 13:3-9, Matt 13:18-23, Mark 4:2-9, Mark 4:13-20, InThom 12:1-2, ApJas 8:1-2, 1 Clem 24:5. |
Jesus said: Look, the sower went out, he filled his hand (and) cast (the seed). Some fell upon the road; the birds came, they gathered them. Others fell upon the rock, and struck no root in the ground, nor did they produce any ears. And others fell on the thorns; they choked the seed and the worm ate them. And others fell on the good earth, and it produced good fruit; it yielded sixty per measure and a hundred and twenty per measure. |
(9) Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and it produced good fruit: it bore sixty per measure and a hundred and twenty per measure." |
Jesus said, "Listen, a sower came forth, took a handful, and cast. Now, some fell upon the path, and the birds came and picked them out. Others fell upon rock, and they did not take root in the soil, and did not send up ears. And others fell upon the thorns, and they choked the seed; and the grubs devoured them. And others fell upon good soil, and it sent up good crops and yielded sixty per measure and a hundred and twenty per measure. |
9. Jesus said, "Look, the sower went out, took a handful (of seeds), and scattered (them). Some fell on the road, and the birds came and gathered them. Others fell on rock, and they didn't take root in the soil and didn't produce heads of grain. Others fell on thorns, and they choked the seeds and worms ate them. And others fell on good soil, and it produced a good crop: it yielded sixty per measure and one hundred twenty per measure." |
Jesus says: "See, the sower went out. He filled his hand and scattered <the seed.> Some fell on the path: birds came and gathered them. Others fell on rocky ground: they found no means of taking root in the soil and did not send up ears of corn. Others fell among thorns; <these> stifled the grain, and the worm ate the <seed.> Others fell on good soil, and this <portion> produced an excellent crop: it gave as much as sixty-fold, and <even> a hundred and twenty-fold!" |
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Coptic Verse Form: Berlin Working Group |
(09) Jesus says: (1) "Look, a sower went out. He filled his hands (with seeds), (and) he scattered (them). (2) Some fell on the path, and the birds came and pecked them up. (3) Others fell on the rock, and did not take root in the soil, and they did not put forth ears. (4) And others fell among the thorns, they choked the seeds, and worms ate them. (5) And others fell on good soil, and it produced good fruit. It yielded sixty per measure and one hundred twenty per measure." |
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10 |
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Funk's Parallels 10) GThom 16, Luke 12:49-53, Matt 10:34-39. |
Jesus said: I have cast a fire upon the world, and see, I watch over it until it is ablaze. |
(10) Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes." |
Jesus said, "I have cast fire upon the world, and see, I am watching over it until it blazes." |
10. Jesus said, "I have cast fire upon the world, and look, I'm guarding it until it blazes." |
Jesus says: "I have cast a fire onto the world, and see, I watch over it until it blazes up!" |
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Coptic Verse Form: Berlin Working Group |
(10) Jesus says: "I have cast fire upon the world, and see, I am guarding it until it blazes." |
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11 |
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Funk's Parallels 11) GThom 111:1, Ps 102:25-27, Isa 34:4, Luke 16:16-17, Luke 21:32-33, Matt 5:18, Matt 24:34-35, Mark 13:30-31, DialSav 56-57, Hippolytus Refutatio 5.8.32, Heb 1:10-12, Rev 6:12-14. |
Jesus said: This heaven will pass away, and the one above it will pass away; and those who are dead are not alive, and those who are living will not die. In the days when you ate of what is dead, you made of it what is living. When you come to be light, what will you do? On the day when you were one, you became two. But when you have become two, what will you do? |
(11) Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?" |
Jesus said, "This heaven will pass away, and the one above it will pass away. And the dead (elements) are not alive, and the living (elements) will not die. In the days when you (plur.) used to ingest dead (elements), you made them alive. When you are in the light, what will you do? On the day that you were one, you made two. And when you are two, what will you do?" |
11. Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. During the days when you ate what is dead, you made it come alive. When you are in the light, what will you do? On the day when you were one, you became two. But when you become two, what will you do?" |
Jesus says: "This heaven will pass away, and the hevaen which is above it will pass: but those who are dead will not live, and those who live will not die!" 12 [11]. "Today you eat dead things and make them into something living: <but> when you will be in Light, what will you do then? For then you will become two instead of one; and when you become two, what will you do then?"
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Coptic Verse Form: Berlin Working Group |
(11) Jesus says: (1) "This heaven will pass away, and the (heaven) above it will pass away. (2) And the dead are not alive, and the living will not died. (3) In the days when you consumed what was dead, you made it alive. When you are in the light, what will you do? (4) On the day when you were one, you became two. But when you become two, what will you do? |
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12 |
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Funk's Parallels 12) Luke 9:46-48, Luke 22:24-27, Matt 18:1-4, Mark 9:33-35. |
The disciples said to Jesus: We know that you will depart from us; who is it who will be great over us? Jesus said to them: Wherever you have come, you will go to James the Just, for whose sake heaven and earth came into being. |
(12) The disciples said to Jesus, "We know that you will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being." |
The disciples said to Jesus, "We are aware that you will depart from us. Who will be our leader?" Jesus said to him, "No matter where you come it is to James the Just that you shall go, for whose sake heaven and earth have come to exist." |
12. The disciples said to Jesus, "We know that you are going to leave us. Who will be our leader?" Jesus said to them, "No matter where you are you are to go to James the Just, for whose sake heaven and earth came into being." |
13 [12]. The disciples say to Jesus, "We know that Thou wilt leave us: who will <then> be the great<est> over us?" Jesus says to them: "Wherever you go, you will turn to James the Just, for whose sake heaven as well as earth was produced." |
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Coptic Verse Form: Berlin Working Group |
(12) (1) The disciples said to Jesus: "We know that you will depart from us. Who (then) will rule [lit., â¬Übe great'] over us?" (2) Jesus said to them: "No matter where you came from, you should go to James the Just, for whose sake heaven and earth came into being." |
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13 |
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Funk's Parallels 13) GThom 28, Luke 9:18-22, Luke 21:34-36, Matt 16:13-20, John 4:13-15, John 7:38, Mark 8:27-30. |
Jesus said to his disciples: Compare me, tell me whom I am like. Simon Peter said to him: You are like a righteous angel. Matthew said to him: You are like a wise philosopher. Thomas said to him: Master, my mouth is wholly incapable of saying whom you are like. Jesus said: I am not your master, for you have drunk, and have become drunk from the bubbling spring which I have caused to gush forth (?). And he took him, withdrew, (and) spoke to him three words. Now when Thomas came (back) to his companions, they asked him: What did Jesus say to you? Thomas said to them: If I tell you one of the words which he said to me, you will take up stones (and) throw them at me; and a fire will come out of the stones (and) burn you up.
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(13) Jesus said to his disciples, "Compare me to someone and tell me whom I am like." Simon Peter said to him, "You are like a righteous angel." Matthew said to him, "You are like a wise philosopher." Thomas said to him, "Master, my mouth is wholly incapable of saying whom you are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated from the bubbling spring which I have measured out." And he took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up." |
Jesus said to his disciples, "Compare me to something and tell me what I resemble." Simon Peter said to him, "A just angel is what you resemble." Matthew said to him, "An intelligent philosopher is what you resemble." Thomas said to him, "Teacher, my mouth utterly will not let me say what you resemble." Jesus said, "I am not your (sing.) teacher, for you have drunk and become intoxicated from the bubbling wellspring that I have personally measured out. And he took him, withdrew, and said three sayings to him. Now, when Thomas came to his companions they asked him, "What did Jesus say to you?" Thomas said to them, "If I say to you (plur.) one of the sayings that he said to me, you will take stones and stone me, and fire will come out of the stones and burn you up." |
13. Jesus said to his disciples, "Compare me to something and tell me what I am like." Simon Peter said to him, "You are like a just messenger." Matthew said to him, "You are like a wise philosopher." Thomas said to him, "Teacher, my mouth is utterly unable to say what you are like. Jesus said, "I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended." And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you."
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14 [13]. Jesus says to his disciples: "Compare me, and tell me whom I am like." Simon Peter says to him: "Thou art like a just angel!" Matthew says to him: "Thou art like a wise man and a philosopher!" Thomas says to him: "Master, my tongue cannot find words to say whom thou art like." Jesus says: "I am no longer thy master; for thou hast drunk, thou art inebriated from the bubbling spring which is mine and which I sent forth." Then he took him aside; he said three words to him. And when Thomas came back to his companions, they asked him: "What did Jesus say to thee?" And Thomas answered them: "If I tell you <a single> one of the words he said to me, you will take up stones and throw them at me, and fire will come out of the stones and consume you! |
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Coptic Verse Form: Berlin Working Group |
(13) (1) Jesus said to his disciples: "Compare me, and tell me whom I am like." (2) Simon Peter said to him: "You are like a just messenger." (3) Matthew said to him: "You are like an (especially) wise philosopher." (4) Thomas said to him: "Teacher, my mouth will not bear at all to say whom you are like." (5) Jesus said: "I am not your teacher. For you have drunk, you have become intoxicated at the bubbling spring that I have measured out." (6) And he took him, (and) withdrew, (and) he said three words to him. (7) But when Thomas came back to his companions, they asked him: "What did Jesus say to you?" (8) Thomas said to them: "If I tell you one of the words he said to me, you will pick up stones and throw them at me, and fire will come out of the stones (and) burn you up." |
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14 |
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Funk's Parallels 14) POxy 654 6:1, GThom 6:1, POxy1 27, GThom 27, GThom 104, Luke 11:1-4, Luke 9:1-6, Luke 10:1-12, Matt 6:2-4, Matt 6:5-15, Matt 6:16-18, Matt 10:5-15, Matt 15:10-20, Mark 6:7-13, Mark 7:14-23, Did 8:1-3, POxy 1224 2, 1 Cor 10:27, Acts 10:9-16, Acts |
Jesus said to them: If you fast, you will put a sin to your charge; and if you pray, you will be condemned; and if you give alms, you will do harm to your inner spirits. And if you go into any land and walk about in the regions, if they receive you, eat what is set before you; heal the sick among them. For what goes into your mouth will not defile you; but what comes out of your mouth, that is what will defile you. |
(14) Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you." |
Jesus said to them, "If you (plur.) fast, you will acquire a sin, and if you pray you will be condemned, and if you give alms, it is evil that you will do unto your spirits. And when you go into any land and travel in the country places, when they receive you eat whatever they serve to you. Heal those among them who are sick. For, nothing that enters your mouth will defile you (plur.). Rather, it is precisely what comes out of your mouth that will defile you." |
14. Jesus said to them, "If you fast, you will bring sin upon yourselves, and if you pray, you will be condemned, and if you give to charity, you will harm your spirits. When you go into any region and walk about in the countryside, when people take you in, eat what they serve you and heal the sick among them. After all, what goes into your mouth will not defile you; rather, it's what comes out of your mouth that will defile you." |
15 [14]. Jesus says to them: "When you fast, you will beget sin for yourselves; when you pray, you will be condemned; when you give alms, you will do evil to your souls! <But> when you enter any land and travel over the country, when you are welcomed eat what is put before you; those who are ill in those places, heal them. For what enters into your mouth will not defile you, but what comes out of your mouth, it is that which will defile you!" |
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Coptic Verse Form: Berlin Working Group |
(14) Jesus said to them: (1)â¬ÜIf you fast, you will bring forth sin for yourselves. (2) And if you pray, you will be condemned. (3) And if you give alms, you will do harm to your spirits. (4) And if you go into any land and wander from place to place, (and) if they take you in, (then) eat what they will set before you. Heal the sick among them! (5) For what goes into your mouth will not defile you. Rather, what comes out of your mouth will defile you." |
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15 |
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Funk's Parallels 15) Manichaean Psalm Book 121,25-33. |
Jesus said: When you see him who was not born of woman, fall down upon your faces and worship him; that one is your Father. |
(15) Jesus said, "When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your father." |
Jesus said, "When you (plur.) see one who has not been born of woman, fall upon your faces and prostrate yourselves before that one: it is that one who is your father." |
15. Jesus said, "When you see one who was not born of woman, fall on your faces and worship. That one is your Father." |
16 [15]. Jesus says: "When you see Him who has not been born of woman, bow down face to the earth and adore Him: He is your father!" |
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Coptic Verse Form: Berlin Working Group |
(15) Jesus says: "When you see one who was not born of woman, fall on your face (and) worship him. That one is your Father." |
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16 |
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Funk's Parallels 16) GThom 10, Mic 7:5-6, Luke 12:49-53, Matt 10:34-39, Mark 13:12. |
Jesus said: Perhaps men think that I am come to cast peace upon the world; and they do not know that I am come to cast dissensions upon the earth, fire, sword, war. For there will be five who are in a house; three shall be against two and two against three, the father against the son and the son against the father, and they shall stand as solitaries. |
(16) Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary." |
Jesus said, "People probably think that it is peace that I have come to impose upon the world. And they do not recognize that it is divisions that I have come to impose upon the earth - fire, sword, battle. Indeed, there will be five in a house. There will be three over two and two over three, parent over child and child over parent. And they will stand at rest by being solitaries." |
16. Jesus said, "Perhaps people think that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war. For there will be five in a house: there'll be three against two and two against three, father against son and son against father, and they will stand alone." |
17 [16]. Jesus says: "Men indeed think I have come to bring peace to the world. But they do not know that I have come to bring the world discord, fire, sword, war. Indeed, if there are five <people> in a house, they will become three against two and two against three - father against son and son against father - and they will be lifted up, being solitaries." |
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Coptic Verse Form: Berlin Working Group |
(16) Jesus says: (1) "Perhaps people think that I have come to cast peace upon the earth. (2) But they do not know that I have come to cast dissension upon the earth: fire, sword, war. (3) For there will be five in one house: there will be three against two and two against three, father against son and son against father. (4) And they will stand as solitary ones." |
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17 |
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Funk's Parallels 17) Isa 64:4, Luke 10:23-24, Matt 13:16-17, 1 Cor 2:9, 1 Clem 34:8, 2 Clem 11:7, Turfan Fragment M 789, Acts of Peter 39, DialSav 57, The Prayer of the Apostle Paul 25-29. |
Jesus said: I will give you what no eye has seen and what no ear has heard and what no hand has touched and what has not entered into the heart of man. |
(17) Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind." |
Jesus said, "I shall give you (plur.) what eyes have not seen, what ears have not heard, what hands have not touched, what has not come upon the human heart." |
17. Jesus said, "I will give you what no eye has seen, what no ear has heard, what no hand has touched, what has not arisen in the human heart." |
18 [17]. Jesus says: "I will give you what eye has never seen, and what ear has never heard, and what hand has never touched, and what has never entered into the heart of man." |
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Coptic Verse Form: Berlin Working Group |
(17) Jesus says: "I will give you what no eye has seen, and what no ear has heard, and what no hand has touched, and what has not occurred to the human mind." |
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18 |
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Funk's Parallels 18) POxy 654 1, GThom 1, GThom 85. |
The disciples said to Jesus: Tell us how our end will be. Jesus said: Since you have discovered the beginning, why do you seek the end? For where the beginning is, there will the end be. Blessed is he who shall stand at the beginning (in the beginning), and he shall know the end, and shall not taste death. |
(18) The disciples said to Jesus, "Tell us how our end will be." Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death." |
The disciples said to Jesus, "Tell us how our end will come to pass." Jesus said, "Then have you laid bare the beginning, so that you are seeking the end? For the end will be where the beginning is. Blessed is the person who stands at rest in the beginning. And that person will be acquainted with the end and will not taste death."
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18. The disciples said to Jesus, "Tell us, how will our end come?" Jesus said, "Have you found the beginning, then, that you are looking for the end? You see, the end will be where the beginning is. Congratulations to the one who stands at the beginning: that one will know the end and will not taste death." |
19 [18]. The disciples say to Jesus: "Tell us what our end will be." Jesus says: "Have you then deciphered the beginning, that you ask about the end? For where the beginning is, there shall be the end. Blessed is the man who reaches the beginning; he will know the end, and will not taste death!" |
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Coptic Verse Form: Berlin Working Group |
(18) (1) The disciples said to Jesus: "Tell us how our end will be." (2) Jesus said: "Have you already discovered the beginning that you are now asking about the end? For where the beginning is, there the end will be too. (3) Blessed is he who will stand at the beginning. And he will know the end, and he will not taste death." |
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19 |
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Funk's Parallels 19) POxy 654 1, GThom 1, GThom 85. |
Jesus said: Blessed is he who was before he came into being. If you become disciples to me (and) listen to my words, these stones will minister to you. For you have five trees in Paradise which do not change, either in summer or in winter, and their leaves do not fall. He who knows them shall not taste of death. |
(19) Jesus said, "Blessed is he who came into being before he came into being. If you become my disciples and listen to my words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death." |
Jesus said, "Blessed is that which exsted before coming into being. If you exist as my disciples and listen to my sayings, these stones will minister unto you. Indeed, you have five trees in paradise, which do not move in summer or winter, and whose leaves do not fall. Whoever is acquainted with them will not taste death." |
19. Jesus said, "Congratulations to the one who came into being before coming into being. If you become my disciples and pay attention to my sayings, these stones will serve you. For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death." |
20 [19]. Jesus says: "Blessed is the man who existed before he came into being!" 21 [19]. "If you become my disciples and if you hear my words, these stones will serve you." 22 [19]. "For you have there, in Paradise, five trees which change not winter nor summer, whose leaves do not fall: whoever knows them will not taste death!" |
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Coptic Verse Form: Berlin Working Group |
(19) Jesus says: (1)"Blessed is he who was, before he came into being. (2) If you become disciples of mine (and) listen to my words, these stones will serve you. (3) For you have five trees in Paradise that do not change during summer (and) winter, and their leaves do not fall. (4) Whoever comes to know them will not taste death." |
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20 |
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Funk's Parallels 20) Ezek 17:22-24, Dan 4:20-22, Matt 13:31-42, Mark 4:30-32, DialSav 88-89. |
The disciples said to Jesus: Tell us what the kingdom of heaven is like. He said to them: It is like a grain of mustard-seed, the smallest of all seeds; but when it falls on tilled ground, it puts forth a great branch and becomes shelter for the birds of heaven.
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(20) The disciples said to Jesus, "Tell us what the kingdom of heaven is like." He said to them, "It is like a mustard seed. It is the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky." |
The disciples said to Jesus, "Tell us what the kingdom of heavens resembles." He said to them, "What it resembles is a grain of mustard seed. It is smaller than all other seeds, but if it falls upon plowed terrain it puts forth an enormous foliage and is a shade for birds of heaven." |
20. The disciples said to Jesus, "Tell us what Heaven's kingdom is like." He said to them, "It's like a mustard seed, the smallest of all seeds, but when it falls on prepared soil, it produces a large plant and becomes a shelter for birds of the sky." |
23 [20]. The disciples say to Jesus: "Tell us what the Kingdom of heaven is like!" He says to them: "It is like a grain of mustard: it is smaller than all the <other> seeds, but when it falls on ploughed land it produces a big stalk and becomes a shelter for the birds of heaven." |
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Coptic Verse Form: Berlin Working Group |
(20) (1) The disciples said to Jesus: "Tell us whom the kingdom of heaven is like!" (2) He said to them: "It is like a mustard seed. (3) <It> is the smallest of all seeds. (4) But when it falls on cultivated soil, it produces a large branch (and) becomes shelter for the birds of the sky." |
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21 |
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Funk's Parallels 21) POxy 655 37, GThom 37, GThom 35, GThom 103, Joel 3:12, Luke 12:39-40, Luke 11:21-22, Matt 24:37-44, Matt 12:29, Mark 3:27, Mark 4:26-29, Rev 16:15, 1 Thess 5:2, 2 Pet 3:10, Rev 3:3. |
Mariham said to Jesus: Whom are your disciples like? He said: They are like little children who have settled in a field which does not belong to them. When the owners of the field come, they will say: Leave us our field. They are naked before them, in order to leave it to them and give them (back) their field. Therefore I say: If the master of the house knows that the thief is coming, he will keep watch before he comes, and will not let him dig through into his house of his kingdom to carry off his things. You, then, be watchful over against the world; gird your loins with great strength, that the robbers may find no way to come at you. For the advantage for which you look, they will find. May there be among you a man of understanding! When the fruit ripened, he came quickly, his sickle in hand, and reaped it. He who has ears to hear, let him hear.
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(21) Mary said to Jesus, "Whom are your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and to give it back to them. Therefore I say, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him dig through into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers find a way to come to you, for the difficulty which you expect will (surely) materialize. Let there be among you a man of understanding. When the grain ripened, he came quickly with his sickle in his hand and reaped it. Whoever has ears to hear, let him hear." |
Mary said to Jesus, "What do your disciples resemble?" He said, "What they resemble is children living in a plot of land that is not theirs. When the owners of the land come they will say, 'Surrender our land to us.' They, for their part, strip naked in their presence in order to give it back to them, and they give them their land. Thus I say that the owner of an estate, knowing that a bandit is coming, will keep watch before the bandit comes and not let the bandit break into the house of the estate and steal the possessions. You (plur.) , then, be on your guard against the world. Arm yourselves with great power lest the brigands find a way to get to you; for the trouble that you expect will come. Let an experienced person dwell in your midst! When the crop had matured, that person came in haste, sickle in hand, and harvested it. Whoever has ears to hear should listen!" |
21. Mary said to Jesus, "What are your disciples like?" He said, "They are like little children living in a field that is not theirs. When the owners of the field come, they will say, 'Give us back our field.' They take off their clothes in front of them in order to give it back to them, and they return their field to them. For this reason I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives and will not let the thief break into their house (their domain) and steal their possessions. As for you, then, be on guard against the world. Prepare yourselves with great strength, so the robbers can't find a way to get to you, for the trouble you expect will come. Let there be among you a person who understands. When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone here with two good ears had better listen!" |
24 [21]. Mary says to Jesus: "Who are your disciples like?" He says to her: "They are like little children who have made their way into a field that does not belong to them. When the owners of the field come, they will say: 'Get out of our field!' They <then> will give up the field to these <people> and let them have their field back again." 25 [21]. "That is why I tell you this: If the master of the house knows that the thief is coming, he will watch before he comes and will not allow him to force an entry into his royal house to carry off furniture. You, then, be on the watch against the world. Gird up your loins with great energy, so that the brigands do not find any way of reaching you; for they will find any place you fail to watch." 26 [21]. "Let there be among you <such> a prudent man: when the fruit arrived, quickly, sickle in hand, he went and harvested it. He who has ears to hear, let him hear!" |
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Coptic Verse Form: Berlin Working Group |
(21) (1) Mary said to Jesus: "Whom are your disciples like?" (2) He said: "They are like servants who are entrusted with a field that is not theirs. (3) When the owners of the field arrive, they will say: â¬ÜLet us have our field.' (4) (But) they are naked in their presence so as to let them have it (and thus) to give them their field." (5) "That is why I say: â¬ÜWhen the master of the house learns that the thief is about to come, he will be on guard before he comes (and) will not let him break into his house, his domain, to carry away his possessions.' (6) (But) you, be on guard against the world! (7) Gird your loins with great strength, so that the robbers will not find a way to get to you." (8) "For the necessities for which you wait (with longing) will be found. (9) There ought to be a wise person among you! (10) When the fruit was ripe, he came quickly with his sickle in his hand, (and) he harvested it. (11) Whoever has ears to hear should hear." |
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22 |
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Funk's Parallels 22) GThom 46, GThom 114, Luke 9:46-48, Luke 18:15-17, Matt 18:1-4, Matt 19:13-15, John 3:1-10, Mark 9:33-37, Mark 10:13-16, DialSav 7, GEgy 6, Gal 3:28-29. |
Jesus saw some infants who were being suckled. He said to his disciples: These infants being suckled are like those who enter the kingdom. They said to him: If we then become children, shall we enter the kingdom? Jesus said to them: When you make the two one, and when you make the inside as the outside, and the outside as the inside, and the upper as the lower, and when you make the male and the female into a single one, so that the male is not male and the female not female, and when you make eyes in place of an eye, and a hand in place of a hand, and a foot in place of a foot, an image in place of an image, then shall you enter [the kingdom]. |
(22) Jesus saw infants being suckled. He said to his disciples, "These infants being suckled are like those who enter the kingdom." They said to him, "Shall we then, as children, enter the kingdom?" Jesus said to them, "When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter the kingdom." |
Jesus saw some little ones nursing. He said to his disciples, "These little ones who are nursing resemble is those who enter the kingdom." They said to him, "So shall we enter the kingdom by being little ones?" Jesus said to them, "When you (plur.) make the two one and make the inside like the outside and the outside like the inside and the above like the below, and that you might make the male and the female be one and the same, so that the male might not be male nor the female be female, when you make eyes in place of an eye and a hand in place of a hand and a foot in place of a foot, an image in place of an image - then you will enter [the kingdom]." |
22. Jesus saw some babies nursing. He said to his disciples, "These nursing babies are like those who enter the (Father's) kingdom." They said to him, "Then shall we enter the (Father's) kingdom as babies?" Jesus said to them, "When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter [the kingdom]." |
27 [22]. Jesus saw some children who were taking the breast: he said to his disciples: "These little ones who suck are like those who enter the Kingdom." They said to him: "If we are little, shall we enter the Kingdom?" Jesus says to them: "When you make the two <become> one, and when you make the inside like the outside and the outside like the inside, and the upper like the lower! And if you make the male and female one, so that the male is no longer male and the female no longer female, and when you put eyes in the place of an eye, and a hand in the place of a hand, and a foot in the place of a foot, and an image in the place of an image, then you will enter [the Kingdom!"] |
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Coptic Verse Form: Berlin Working Group |
(22) (1) Jesus saw infants being suckled. (2) He said to his disciples: "These little ones being suckled are like those who enter the kingdom." (3) They said to him: "Then will we enter the kingdom as little ones?" (4) Jesus said to them: "When you make the two into one, and when you make the inside like the outside and the outside like the inside and the above like the below ⬠(5) that is, to make the male and the female into a single one, so that the male will not be male and the female will not be female ⬠(6) and when you make eyes instead of an eye and a hand instead of a hand and a foot instead of a foot, an image instead of an image, (7) then you will enter [the kingdom]." |
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23 |
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Funk's Parallels 23) GThom 49, GThom 75, GThom 106, Matt 23:15, Pistis Sophia 134, Ecclesiastes 7:28. |
Jesus said: I shall choose you, one out of a thousand and two out of ten thousand, and they shall stand as a single one. |
(23) Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one." |
Jesus said, "I shall choose you (plur.) - one out of a thousand and two out of ten thousand. And they will stand at rest by being one and the same." |
23. Jesus said, "I shall choose you, one from a thousand and two from ten thousand, and they will stand as a single one." |
28 [23]. Jesus says: "I will choose you, one from a thousand and two from ten thousand, and those <whom I have chosen> will be lifted up, being one!" |
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Coptic Verse Form: Berlin Working Group |
(23) Jesus says: (1) "I will choose you, one from a thousand and two from ten thousand. (2) And they will stand as a single one." |
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24 |
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Funk's Parallels 24) POxy655 24, Luke 11:33-36, Matt 6:22-23, Matt 5:14-16, John 14:2-7, John 8:12-16, John 12:27-36, John 1:6-13, DialSav 27-28, DialSav 60-63, DialSav 77-78, DialSav 8, DialSav 14. |
His disciples said: Teach us about the place where you are, for it is necessary for us to seek it. He said to them: He who has ears, let him hear! There is light within a man of light, and he lights the whole world. If he does not shine, there is darkness.
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(24) His disciples said to him, "Show us the place where you are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he lights up the whole world. If he does not shine, he is darkness." |
His disciples said, "Show us the place where you are, for we must seek it." He said to them, "Whoever has ears should listen! There is light existing within a person of light. And it enlightens the whole world: if it does not enlighten, that person is darkness."
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24. His disciples said, "Show us the place where you are, for we must seek it." He said to them, "Anyone here with two ears had better listen! There is light within a person of light, and it shines on the whole world. If it does not shine, it is dark." |
29 [24]. His disciples say to him: "Instruct us about the place where thou art, for we must know about it!" He says to them: "He who has ears, let him hear! If a light exists inside a luminous one, then it gives light to the whole world; but if it does not give light, <it means that it is> a darkness." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 24? (pOxy. 655d.1-5) [it] is [ . . . l]ight [ . . . w]orld [ . . . i]t is [ . . . ] N/A N/A |
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Coptic Verse Form: Berlin Working Group |
(24) (1) His disciples said: "Show us the place where you are, because it is necessary for us to seek it. (2) He said to them: "Whoever has ears should hear! (3) Light exists inside a person of light, and he shines on the whole world. If he does not shine, there is darkness." |
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25 |
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Funk's Parallels 25) Lev 19:18, Deut 6:5, Luke 10:25-29, Matt 22:34-40, Mark 12:28-34, Rom 13:8-10, Gal 5:13-15, Did 1:2, Barn 19:5. |
Jesus said: Love your brother as your soul; watch over him like the apple of your eye |
(25) Jesus said, "Love your brother like your soul, guard him like the pupil of your eye." |
Jesus said, "Love your (sing.) sibling like your own soul; look out for that person like the apple of you eye." |
25. Jesus said, "Love your friends like your own soul, protect them like the pupil of your eye." |
30 [25]. Jesus says: "Love thy brother like thy soul; watch over him like the apple of thine eye." |
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Coptic Verse Form: Berlin Working Group |
(25) Jesus says: (1) "Love your brother like your life! (2) Protect him like the apple of your eye!" |
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26 |
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Funk's Parallels 26) POxy1 26, Luke 6:37-42, Matt 7:1-5. |
Jesus said: You see the mote which is in your brother's eye; but you do not see the beam which is in your own eye. When you cast out the beam from your own eye, then you will see (clearly) to cast out the mote from your brother's eye. |
(26) Jesus said, "You see the mote in your brother's eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see clearly to cast the mote from your brother's eye." |
Jesus said, "You (sing.) see the speck in your sibling's eye, but you do not see the beam in your own eye. When you expel the beam from your own eye then you will be able to see to expel the speck from the eye of your sibling." |
26. Jesus said, "You see the sliver in your friend's eye, but you don't see the timber in your own eye. When you take the timber out of your own eye, then you will see well enough to remove the sliver from your friend's eye." |
31 [26]. Jesus says: "The straw that is in thy brother's eye, though seest; but the beam that is in thine own eye, thou seest not! When thou hast cast out the beam that is in thine own eye, then thou wilt see to cast out the straw from thy brother's eye." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 26 (pOxy. 1.1-4) ". . . and then you will see clearly to cast out the speck that is in your brother's eye." [". . .] then thou wilt see to cast out the straw that is thy brother's eye." [. . .] and then you (sg.) will see clearly to cast the mote from your (sg.) brother's eye. |
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Coptic Verse Form: Berlin Working Group |
(26) Jesus says: (1) "You see the splinter that is in your brother's eye, but you do not see the beam that is in your (own) eye. (2) When you remove the beam from your (own) eye, then you will see clearly (enough) to remove the splinter from your brother's eye." |
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27 |
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Funk's Parallels 27) POxy1 27, POxy654 6:1, GThom 6:1, GThom 14:1, GThom 104, Matt 9:14-17, Matt 12:1-8, Mark 2:18-22, Mark 2:23-28. |
<Jesus> said: If you do not fast to the world, you will not find the kingdom; if you do not keep the Sabbath as Sabbath, you will not see the Father. |
(27) <Jesus said,> "If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the father." |
<Jesus said>, "If you (plur.) do not abstain from the world, you will not find the kingdom. If you do not make the sabbath a sabbath you will not behold the father." |
27. "If you do not fast from the world, you will not find the (Father's) kingdom. If you do not observe the sabbath as a sabbath you will not see the Father." |
32 [27]. "If you do not fast from the world, you will not find the Kingdom. If you do not make the Sabbath the <true> Sabbath, you will not see the Father." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 27 (pOxy. 1.4-11) Jesus said, "If you do not fast from the world, you will not find the kingdom of God. And if you do not keep the sabbath a sabbath, you will not see the father." Jesus says: "If you do not fast from the world, you will not find the Kingdom of God. And if you do not make the Sabbath the <true> Sabbath, you will not see the Father." Jesus said, "If you do not fast as regards the world, you will not find the kingdom of God. If you do not observe the Sabbath as a Sabbath, you will not see the father." |
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Coptic Verse Form: Berlin Working Group |
(27) (1) "If you do not abstain from the world, you will not find the kingdom. (2) If you do not make the Sabbath into a Sabbath, you will not see the Father." |
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28 |
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Funk's Parallels 28) POxy1 28, Luke 21:34-3 |
Jesus said: I stood in the midst of the world, and I appeared to them in the flesh. I found them all drunk; I found none of them thirsting, and my soul was afflicted for the sons of men; for they are blind in their heart, and they do not see that they came empty into the world, (and) empty they seek to leave the world again. But now they are drunk. When they have thrown off their wine, they will repent. |
(28) Jesus said, "I took my place in the midst of the world, and I appeared to them in flesh. I found all of them intoxicated; I found none of them thirsty. And my soul became afflicted for the sons of men, because they are blind in their hearts and do not have sight; for empty they came into the world, and empty too they seek to leave the world. But for the moment they are intoxicated. When they shake off their wine, then they will repent." |
(28) Jesus said, "I stood at rest in the midst of the world. And unto them I was shown forth incarnate; I found them all intoxicated. And I found none of them thirsty. And my soul was pained for the children of humankind, for they are blind in their hearts and cannot see. For, empty did they enter the world, and again empty they seek to leave the world. But now they are intoxicated. When they shake off their wine then they will have a change of heart." |
28. Jesus said, "I took my stand in the midst of the world, and in flesh I appeared to them. I found them all drunk, and I did not find any of them thirsty. My soul ached for the children of humanity, because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty. But meanwhile they are drunk. When they shake off their wine, then they will change their ways." |
33 [28]. Jesus says: "I stood in the midst of the world, and in the flesh I manifested myself to them. I found them all drunk; I found none athirst among them. And my soul was afflicted for the children of men. Because they are blind in their heart and do not see, because they have come into the world empty, <that is why> they seek still to go out from the world empty. But let someone come who will correct them! Then, when they have slept off their wine, they will repent." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 28 (pOxy. 1.11-21) Jesus said, "I s[t]ood in the midst of the world and in the flesh I appeared to them. I found everyone drunk and none thirsty among them. My soul worries about the children of humanity because they are blind in thei[r] hearts and [they] do [not] see." [Not included in Doresse.] Jesus said, "I took my place in the midst of the world, and I appeared to them in flesh. I found all of them intoxicated; I found none of them thirsty. And my soul became afflicted for the sons of men, because they are blind in their hearts and do [not] have sight [. . .] |
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Coptic Verse Form: Berlin Working Group |
(28) Jesus says: (1) "I stood in the middle of the world, and in flesh I appeared to them. (2) I found all of them drunk. None of them did I find thirsty. (3) And my soul ached for the children of humanity, because they are blind in their heart, and they cannot see; for they came into the world empty, (and) they also seek to depart from the world empty. (4) But now they are drunk. (But) when they shake off their wine, then they will change their mind." |
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29 |
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Funk's Parallels 29 )POxy1 29, GThom 87, GThom 112, Rom 8:1-8, Gal 5:16-26. |
Jesus said: If the flesh came into existence because of the spirit, it is a marvel. But if the spirit (came into existence) because of the body, it is a marvel of marvels. But as for me, I wonder at this, how this great wealth made its home in this poverty.
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(29) Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty." |
Jesus said, "It is amazing if it was for the spirit that flesh came into existence. And it is amazing indeed if spirit (came into existence) for the sake of the body. But as for me, I am amazed at how this great wealth has come to dwell in this poverty. |
29. Jesus said, "If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels. Yet I marvel at how this great wealth has come to dwell in this poverty." |
34 [29]. Jesus says: "If the flesh was produced for the sake of the spirit, it is a miracle. But if the spirit <was produced> for the sake of the body, it is a miracle of a miracle." But for myself (?), I marvel at that because the [ . . . of] this (?) great wealth has dwelt in this poverty." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 29 (pOxy. 1.22) "[. . .he dwells in th]i[s] poverty." [". . .] the poverty." . . . makes its home in this] poverty. |
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Coptic Verse Form: Berlin Working Group |
(29) Jesus says: (1) "If the flesh came into being because of the spirit, it is a wonder. (2) But if the spirit (came into being) because of the body, it is a wonder of wonders. (3) Yet I marvel at how this great wealth has taken up residence in this poverty." |
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30 |
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30) POxy1 30 + 77b, GThom 22, GThom 23, GThom 49, GThom 75, GThom 106 |
Jesus said: Where there are three gods, they are gods; where there are two or one, I am with him. |
(30) Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him." |
Jesus said, "Where there are three divine beings they are divine. Where there are two or one, I myself dwell with that person." |
30. Jesus said, "Where there are three deities, they are divine. Where there are two or one, I am with that one." |
35 [30]. Jesus says: "There where there are three gods, they are gods. Where there are two, or <else> one, I am with him!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 30 + 77b (pOxy. 1.23-30) [Jesus sa]id, ["Wh]ere there are [th]r[ee] t[hey ar]e [without] God. And [w]here there is only o[ne], I say, I am with hi[m]. Li[f]t the stone and there you will find me. Split the wood and I am there." Jesus says: "Where there are [two (?) they are] not without God, and where there is one, I say <to you>, I am with him. Raise the stone, and there thou wilt find me; split the wood: I am even there!" (30 + 77b) [Jesus said], "Where there are [three], they are without God, and where there is but [a single one], I say that I am with [him]. Lift up the stone, and you will find me there. Split the piece of wood, and I am there." |
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Coptic Verse Form: Berlin Working Group |
(30) Jesus says: (1) "Where there are three gods, they are gods. (2) Where there are two or one, I am with him." |
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31 |
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Funk's Parallels 31) POxy1 31, Luke 4:16-30, Matt 13:53-58, John 4:43-45, Mark 6:1-6. |
Jesus said: No prophet is accepted in his own village, no doctor heals those who know him. |
(31) Jesus said, "No prophet is accepted in his own village; no physician heals those who know him." |
Jesus said, "A prophet is not acceptable in that prophet's own native town. A physician does not heal people who are acquainted with that physician." |
31. Jesus said, "No prophet is welcome on his home turf; doctors don't cure those who know them." |
36 [31]. Jesus says: "A prophet is not accepted in his <own> city, and a doctor does not heal those who know him." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 31 (pOxy. 1.30-35) Jesus said, "A prophet is not acceptable in h[i]s homeland. Nor does a physican perform healings for those who know him." Jesus says: "A prophet is not acceptable in his own country, and a doctor does not heal those who know him!" Jesus said, "No prophet is accepted in his own country; no physician heals those who know him." |
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Coptic Verse Form: Berlin Working Group |
(31) Jesus says: (1) "No prophet is accepted in his (own) village. (2) A physician does not heal those who know him." |
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32 |
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Funk's Parallels 32) POxy1 32, Matt 5:14-16. |
Jesus said: A city that is built on a high mountain and fortified cannot fall, nor can it be hidden. |
(32) Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden." |
Jesus said, "A city built upon a high hill and fortified cannot fall. Nor can it become hidden." |
32. Jesus said, "A city built on a high hill and fortified cannot fall, nor can it be hidden." |
37 [32]. Jesus says: "A city built on a high mountain, and which is strong, it is not possible that it should fall, and it cannot be hidden!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 32 (pOxy. 1.36-41) Jesus said, "A city that has been built and established on the summit of a high [m]ountain can neither fa[l]l nor be hi[d]den." Jesus says: "A city built on the summit of a high mountain, and fortified, can neither fall nor be hidden." Jesus said, "A city built on a high mountain and fortified cannot fall, nor can it be hidden." |
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Coptic Verse Form: Berlin Working Group |
(32) Jesus says: "A city built upon a high mountain (and) fortified cannot fall, nor can it be hidden." |
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33 |
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Funk's Parallels 33) POxy1 33, Luke 12:2-3, Luke 8:16-17, Luke 11:33-36, Matt 10:26-27, Matt 5:14-16, Mark 4:21-23. |
Jesus said: What you hear with your ear (and) with the other ear, proclaim it on your roof-tops. For no one lights a lamp to set it under a bushel, or to put it in a hidden place; but he sets it on the lamp-stand, that all who go in and come out may see its light. |
(33) Jesus said, "Preach from your housetops that which you will hear in your ear. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light." |
Jesus said, "Whatever you (sing.) hear with your ear, proclaim upon your (plur.) rooftops into the other ear. Indeed, no one lights a lamp and puts it under a vessel, nor puts it in a hidden place. Rather it is put on a lampstand so that each who enters and leaves might see its light." |
33. Jesus said, "What you will hear in your ear, in the other ear proclaim from your rooftops. After all, no one lights a lamp and puts it under a basket, nor does one put it in a hidden place. Rather, one puts it on a lampstand so that all who come and go will see its light." |
38 [33]. Jesus says: "What thou hearest with thine ear, and the other ear, proclaim from the roof-tops! For no-one lights a lamp and puts it under a bushel or in a hidden place: but he puts it on the lamp-stand so that all who come in or go out should see the light." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 33 (pOxy. 1.41-42) Jesus said, â¬SWhat you hear [i]n your one ear . . ." Jesus says: "You hear with one of your ears [...]" Jesus said, "<That which> you (sg.) hear in one of your (sg.) ears, [preach...]" |
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Coptic Verse Form: Berlin Working Group |
(33) Jesus says: (1)"What you will hear with your ear {with the other ear} proclaim from your rooftops. (2) For no one lights a lamp (and) puts it under a bushel, nor does he put it in a hidden place. (3) Rather, he puts it on a lampstand, so that everyone who comes in and goes out will see its light." |
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34 |
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Funk's Parallels 34) Luke 6:39, Matt 15:10-20. |
Jesus said: If a blind man leads a blind man, they both fall into a pit. |
(34) Jesus said, "If a blind man leads a blind man, they will both fall into a pit." |
Jesus said, "If a blind person leads a blind person both will fall into a hole." |
34. Jesus said, "If a blind person leads a blind person, both of them will fall into a hole." |
39 [34]. Jesus says: "If a blind man leads another blind man, both of them fall into a ditch." |
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Coptic Verse Form: Berlin Working Group |
(34) Jesus says: "If a blind (person) leads a blind (person), both will fall into a pit." |
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35 |
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Funk's Parallels 35) GThom 21:3, GThom 103, Luke 11:14-23, Matt 12:22-30, Mark 3:23-27. |
Jesus said: It is not possible for anyone to go into the strong man's house (and) take it by force, unless he binds his hands; then will he plunder his house |
(35) Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house." |
Jesus said, "No one can enter the house of the strong man and wreck it without first tying that person's hands. Thereafter, one can ransack the person's house." |
35. Jesus said, "One can't enter a strong person's house and take it by force without tying his hands. Then one can loot his house." |
40 [35]. Jesus says: "It is not possible for someone to enter the house of a strong man and do him violence if he has not tied his hands: <only> then will he plunder his house." |
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Coptic Verse Form: Berlin Working Group |
(35) Jesus says: (1) "It is not possible for someone to enter the house of a strong (person) (and) take it by force unless he binds his hands. (2) Then he will loot his house." |
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36 |
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Funk's Parallels 36) POxy655 36, Luke 12:22-34, Matt 6:25-34, DialSav 51-52. |
Jesus said: Be not anxious from morning to evening and from evening to morning about what you shall put on. |
(36) Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear." |
Jesus said, "Do not worry from dawn to dusk and from dusk to dawn about what you (plur.) will wear." |
36. Jesus said, "Do not fret, from morning to evening and from evening to morning, [about your food--what you're going to eat, or about your clothing--] what you are going to wear. [You're much better than the lilies, which neither card nor spin. As for you, when you have no garment, what will you put on? Who might add to your stature? That very one will give you your garment.]" |
41 [36]. Jesus says: "Have no care, from morning to evening and from evening to morning, about what you shall put on." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 36 (pOxy. 655i.1-17) [Jesus said, "Do not worry f]rom early u[ntil late no]r from ev[ening until m]orning. Worry neither [for y]our [food,] what [you] will eat, [nor] for [your] c[lothes,] what you will wear. [You are] [mu]ch gr[ea]ter than the [lil]lies wh[ich n]either ca[r]d nor s[pi]n. When you have n[o c]lo[thing], what do [you wear]? Who can add to your time of life? H[e it is who w]ill give you your clothing." ["...] from morning to [evening and] from evening [to mor]ning, nor for [yo]ur [food] that you shall ea[t, nor for your] cloth[ing] that you shall put on. [You are mu]ch super[ior] to the lilies which gor and do [not sp]in. If you have a garment, what do you la[ck?] Who can add to your height? He himself will give you your clothing!" [Jesus said, "Do not be concerned] from morning [until evening and] from evening [until] morning, neither [about] your [food] and what [you will] eat, [nor] about [your clothing] and what you [will] wear. [You are far] better than the [lilies] which [neither] card nor [spin]. As for you, when you have no garment, what [will you put on]? Who might add to your stature? He it is who will give you your cloak." |
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Coptic Verse Form: Berlin Working Group |
(36) Jesus says: "Do not worry from morning to evening and from evening to morning about what you will wear." |
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37 |
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Funk's Parallels 37 )POxy655 37, GThom 21:1-2, DialSav 51-52, DialSav 84-85. |
His disciples said: On what day will you be revealed to us, and on what day shall we see you? Jesus said: When you unclothe yourselves and are not ashamed, and take your garments and lay them beneath your feet like the little children (and) trample on them, then [you will see] the Son of the Living One, and you will not be afraid.
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(37) His disciples said, "When will you become revealed to us and when shall we see you?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then will you see the son of the living one, and you will not be afraid" |
His disciples said, "When will you be shown forth to us and when shall we behold you?" Jesus said, "When you strip naked without being ashamed, and take your garments and put them under your feet like little children and tread upon them, then [you] will see the child of the living. And you will not be afraid." |
37. His disciples said, "When will you appear to us, and when will we see you?" Jesus said, "When you strip without being ashamed, and you take your clothes and put them under your feet like little children and trample then, then [you] will see the son of the living one and you will not be afraid." |
42 [37] His disciples say to him: "On what day wilt thou appear to us, and what day shall we see thee?" Jesus says: "When you strip yourselves without being ashamed, when you take off your clothes and lay them at your feet like little children and trample on them! Then [you will become] children of Him who is living, and you will have no more fear." |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 37 (pOxy. 655i.17-23) His disciples said to him, "When will you be visible to us? And when will we see you?" He said, "When you undress and are not ashamed." His disciples say to him: "When wilt thou appear to us, and when shall we see thee?" He says <to them:> "When you strip yourselves and are not ashamed [...]" His disciples said to him, "When will you become revealed to us and when shall we see you?" He said, "When you disrobe and are not ashamed [...afraid]." |
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Coptic Verse Form: Berlin Working Group |
(37) (1) His disciples said: "When will you appear to us, and when will we see you?" (2) Jesus said: "When you undress without being ashamed and take your clothes (and) put them under your feet like little children (and) trample on them, (3) then [you] will see the son of the Living One, and you will not be afraid." |
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38 |
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Funk's Parallels 38) POxy655 38, Luke 10:23-24, Luke 17:22, Matt 13:10-17, John 7:32-36, Iren. Adv. Haer. 1.20.2. |
(38) Jesus said: Many times have you desired to hear these words which I speak to you, and you have no other from whom to hear them. Days will come when you will seek me (and) you will not find me. |
(38) Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you will look for me and will not find me." |
Jesus said, "On many occasions you (plur.) have wanted to hear these sayings that I am saying unto you. And you have no one else to hear them from. Days will come when you will seek me, and you will not find me." |
38. Jesus said, "Often you have desired to hear these sayings that I am speaking to you, and you have no one else from whom to hear them. There will be days when you will seek me and you will not find me." |
43 [38]. Jesus says: "You have desired many times to hear these words which I say to you, but you could not find anyone else from whom to hear them. The days will come when you will seek me, and when you will not find me." |
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Coptic Verse Form: Berlin Working Group |
(38) Jesus says: (1) "Many times have you desired to hear these words, these that I am speaking to you, and you have no one else from whom to hear them. (2) There will be days when you will seek me (and) you will not find me." |
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39 |
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Funk's Parallels 39) POxy655 39, GThom 102, Luke 11:52, Matt 23:13, Matt 10:16. |
(39) Jesus said: The Pharisees and the scribes have taken the keys of knowledge (and) have hidden them. They did not go in, and those who wished to go in they did not allow. But you, be wise as serpents and innocent as doves. |
(39) Jesus said, "The pharisees and the scribes have taken the keys of knowledge (gnosis) and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves." |
Jesus said, "The Pharisees and the Scribes have taken the keys to acquaintance and hidden them. They have neither entered nor let those who want to enter enter. You (plur.), then, be as shrewd as snakes and as innocent as doves." |
39. Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as simple as doves." |
44 [39]. Jesus says: "The Pharisees and the scribes have taken the keys of knowledge and hidden them: they have not entered, and neither have they permitted <entry> to those who wished to enter. But you, be prudent as serpents and simple as doves!" |
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Oxyrhynchus Egypt Greek 130 - 250 CE (Bernhard) (Doresse) (Attridge) |
Saying 39 (pOxy. 655ii.11-23) [Jesus said, "The Pharisees and the scribes] to[ok the keys] of [knowledge. They] hi[d them. They did not] go in, [nor did] they [allow those] trying to go [in to do so. You,] however, b[e wi]se a[s snakes and i]nnocen[t as do]v[es.]" [...have] taken [the key] of [knowledge <gnosis> and have] hidden [it:] they [have not] entered; [and those who wished] to enter, [they] have not [...] [Jesus said, "The pharisees and the scribes have taken the keys] of [knowledge (gnosis) and] hidden [them. They themselves have not] entered, [nor have they allowed to enter those who were about to] come in. [You], however, [be wise as serpents and as] innocent [as doves]." |
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Coptic Verse Form: Berlin Working Group |
(39) Jesus says: (1) "The Pharisees and the scribes have received the keys of knowledge, (but) they have hidden them. (2) Neither have they entered, nor have they allowed to enter those who wish to. (3) You, however, be as shrewd as serpents and as innocent as doves!" |
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40 |
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Funk's Parallels 40) Matt 15:10-20, John 15:1-17, Ign. Trall. 11.1-2, Ign Phld. 3.1-3. |
Jesus said: A vine has been planted outside of the Father; and since it is not established, it will be plucked out with its roots (and) will perish. |
(40) Jesus said, "A grapevine has been planted outside of the father, but being unsound, it will be pulled up by its roots and destroyed." |
Jesus said, "A grapevine has been planted outside the father. And because it is not sound, it will be plucked out by the root and will perish." |
40. Jesus said, "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish." |
45 [40]. Jesus says: "A vine shoot was planted outside the Father. It did not grow strong: it will be plucked up from the root and it will perish." |
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Coptic Verse Form: Berlin Working Group |
(40) Jesus says: (1) "A grapevine was planted outside (the vineyard) of the Father. (2) And since it is not supported, it will be pulled up by its roots (and) will perish." |
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41 |
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Funk's Parallels 41) GThom 70, Luke 8:18, Luke 19:11-27, Matt 13:10-13, Matt 25:14-30, Mark 4:24-25. |
Jesus said: He who has in his hand, to him shall be given; and he who has not, from him shall be taken even the little that he has. |
(41) Jesus said, "Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has." |
Jesus said, "The person who possesses will be given more. And the person who does not have will be deprived of even the little that that person has |
41. Jesus said, "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have." |
46 [41]. Jesus says: "To him who has in his hand, <more> will be given. But from him who has not, <even> the little he has will be taken away!" |
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Coptic Verse Form: Berlin Working Group |
(41) Jesus says: (1) "Whoever has (something) in his hand, (something more) will be given to him. (2) And whoever has nothing, even the little he has will be taken from him." |
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42 |
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Funk's Parallels 42) 2 Cor 4:16, Acts of John 76, Petrus Alphonsi. |
Jesus said: Become passers-by! |
(42) Jesus said, "Become passers-by." |
Jesus said, "Be passersby." |
42. Jesus said, "Be passersby." |
47 [42]. Jesus says: "You must be <as> passers-by!" |
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Coptic Verse Form: Berlin Working Group |
(42) Jesus says: "Become passers-by." |
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43 |
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Funk's Parallels 43) Luke 6:43-45, Matt 7:15-20, Matt 12:33. |
His disciples said to him: Who are you, that you say these things to us? <Jesus said to them:> From what I say to you, do you not know who I am? But you have become like the Jews; for they love the tree (and) hate its fruit, and they love the fruit (and) hate the tree. |
(43) His disciples said to him, "Who are you, that you should say these things to us?" <Jesus said to them,> "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit (or) love the fruit and hate the tree." |
His disciples said to him, "Who are you, since you say these things to us?" <Jesus said to them>, "Do you (plur.) not understand who I am from the things I am saying to you? Rather, you have come to be like Jews. For they love the tree, and hate its fruit. And they love the fruit, and hate the tree. |
43. His disciples said to him, "Who are you to say these things to us?" "You don't understand who I am from what I say to you. Rather, you have become like the Judeans, for they love the tree but hate its fruit, or they love the fruit but hate the tree." |
48 [43]. His disciples said to him: "Who art thou, who tellest us these things?" "By the things that I tell you, do you not recognise who I am? But you yourselves have become like the Jews: they like the tree and detest the fruit, they like the fruit and detest the tree!"
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Coptic Verse Form: Berlin Working Group |
(43) (1) His disciples said to him: "Who are you to say this to us?" (2) "Do you not realized from what I say to you who I am? (3) But you have become like the Jews! They love the tree, (but) they hate its fruit. Or they love the fruit, (but) they hate the tree." |
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44 |
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Funk's Parallels 44) Luke 12:10, Matt 12:31-32, Mark 3:28-30, Did 11:7. |
Jesus said: He who blasphemes against the Father will be forgiven, and he who blasphemes against the Son will be forgiven; but he who blasphemes against the Holy Spirit will not be forgiven, either on earth or in heaven. |
(44) Jesus said, "Whoever blasphemes against the father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the holy spirit will not be forgiven either on earth or in heaven." |
Jesus said, "Whoever utters blasphemy against the father will be forgiven. And whoever utters blasphemy against the son will be forgiven. But whoever utters blasphemy against the holy spirit will not be forgiven - neither on earth nor in heaven." |
44. Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the holy spirit will not be forgiven, either on earth or in heaven |
49 [44]. Jesus says: "He who has blasphemed the Father will be forgiven, and he who has blasphemed the Son will be forgiven: but he who has blasphemed the Holy Spirit will not be forgiven either on earth or in heaven." |
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(44) Jesus says: (1) "Whoever blasphemes against the Father, it will be forgiven him. (2) And whoever blasphemes against the Son, it will be forgiven him. (3) But whoever blasphemes against the Holy Spirit, it will not be forgiven him, neither on earth nor in heaven." |
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45 |
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Funk's Parallels 45) Luke 6:43-45, Matt 7:15-20, Matt 12:33-37. |
Jesus said: Grapes are not harvested from thorn-bushes, nor are figs gathered from hawthorns, [f]or they yield no fruit. [A go]od man brings forth good from his treasure; a bad man brings forth evil things from his evil treasure, which is in his heart, and he says evil things, for out of the abundance of his heart he brings froth evil things. |
(45) Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things." |
Jesus said, "Grapes are not harvested from thorn trees, nor are figs gathered from thorn bushes, for those do not bear fruit. Good people produce good from their store. Evil people produce wicked things from their evil store within their hearts, and say wicked things. For out of the heart's abundance they produce wicked things." |
45. Jesus said, "Grapes are not harvested from thorn trees, nor are figs gathered from thistles, for they yield no fruit. Good persons produce good from what they've stored up; bad persons produce evil from the wickedness they've stored up in their hearts, and say evil things. For from the overflow of the heart they produce evil." |
50 [45]. Jesus says: "Grapes are not gathered from thistles, and figs are not gathered from thorns: they do not give fruit! [. . . a] good man brings out of his barn what is good, but a wicked man brings out of his wicked barn⬠which is in his heart⬠evil <things>, and from them he sows evil, because <they are> evil <things that> he brings out of the abundance of his heart." |
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Coptic Verse Form: Berlin Working Group |
(45) Jesus says: (1) "Grapes are not harvested from thorns, nor are figs picked from thistles, for they do not produce fruit. (2) A good person brings forth good from his treasure. (3) A bad person brings (forth) evil from the bad treasure that is in his heart, and (in fact) he speaks evil. (4) For out of the abundance of the heart he brings forth evil." |
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46 |
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Funk's Parallels 46) GThom 22:2, Luke 7:24-30, Luke 18:17, Matt 11:7-15, Matt 18:3, Mark 10:15. |
Jesus said: From Adam to John the Baptist there is among the children of women none higher than John the Baptist, for his eyes were not destroyed (?). But I have said: Whoever among you becomes small will know the kingdom and will be higher than John. |
(46) Jesus said, "Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said, whichever one of you comes to be a child will be acquainted with the kingdom and will become superior to John." |
Jesus said, "From Adam unto John the Baptist there has been none among the offspring of women who has been more exalted than John the Baptist, so that such a person's eyes might be broken. But I have said that whoever among you (plur.) becomes a little one will become acquainted with the kingdom, and will become more exalted than John." |
46. Jesus said, "From Adam to John the Baptist, among those born of women, no one is so much greater than John the Baptist that his eyes should not be averted. But I have said that whoever among you becomes a child will recognize the (Father's) kingdom and will become greater than John." |
51 [46]. Jesus says: "From Adam to John the Baptist, among those who have been born of women, there is none greater than John the Baptist! But for fear that the eyes <of such a one> should be lost I have said: He who among you shall be the small<est> shall know the Kingdom and be higher than John!" |
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Coptic Verse Form: Berlin Working Group |
(46) Jesus says: (1) "From Adam to John the Baptist, among those born of women there is no one who surpasses John the Baptist so that his (i.e., John's) eyes need not be downcast. (2) But I have also said: â¬ÜWhoever among you becomes little will know the kingdom, and will surpass John.'" |
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47 |
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Funk's Parallels 47) Luke 16:10-13, Luke 5:33-39, Matt 6:24, Matt 9:14-17, Mark 2:18-22, 2 Clem 6:1-6. |
Jesus said: It is not possible for a man to ride two horses or stretch two bows; and it is not possible for a servant to serve two masters, unless he honours the one and insults the other. No one drinks old wine and immediately desires to drink new wine. And new wine is not poured into old wineskins, lest they burst; nor is old wine poured into a new wineskin, lest it spoil. An old patch is not sewn on a new garment, for a rent would result. |
(47) Jesus said, "It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise, he will honor the one and treat the other contemptuously. No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it. An old patch is not sewn onto a new garment, because a tear would result." |
Jesus said, "A person cannot (at the same time) mount two horses or draw two bows. And a slave cannot serve two masters, but truly will honor the one and scoff at the other. No person drinks vintage wine and immediately desires to drink new wine. And new wine is not put into old wineskins lest they burst. And vintage wine is not put into new wineskins lest it go bad. And old patches are not sewed to new garments, for a rip will develop." |
47. Jesus said, "A person cannot mount two horses or bend two bows. And a slave cannot serve two masters, otherwise that slave will honor the one and offend the other. Nobody drinks aged wine and immediately wants to drink young wine. Young wine is not poured into old wineskins, or they might break, and aged wine is not poured into a new wineskin, or it might spoil. An old patch is not sewn onto a new garment, since it would create a tear." |
52 [47]. Jesus says: "It is not possible for a man to ride two horses, nor to draw two bows. And it is not possible for a servant to serve two masters: otherwise he will honour the one and the other will treat him harshly! Never does a man drink old wine and desire at the same instant to drink new wine; new wine is not poured into old wine-skins, in case they should burst, and old wine is not poured into new wine-skins, in case it should be spoiled. An old piece of cloth is not sown onto a new garment, for a tear would result." |
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Coptic Verse Form: Berlin Working Group |
(47) Jesus says: (1) "It is impossible for a person to mount two horses and to stretch two bows. (2) And it is impossible for a servant to serve two masters. Else he will honor the one and insult the other. (3) No person drinks old wine and immediately desires to drink new wine. (4) And new wine is not put into old wineskins, so that they do not burst; nor is old wine put into (a) new wineskin, so that it does not spoil it. (5) An old patch is not sewn onto a new garment, because a tear will result." |
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48 |
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Funk's Parallels 48) GThom 106, Luke 17:5-6, Matt 17:19-20, Matt 21:18-22, Mark 11:20-25, 1 Cor 13:2, Ign Eph 5.2. |
Jesus said: If two make peace with one another in this one house, they will say to the mountain: Be removed, and it will be removed. |
(48) Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away." |
Jesus said, "If two make peace with one another within a single house they will say to a mountain 'go elsewhere' and it will go elsewhere." |
48. Jesus said, "If two make peace with each other in a single house, they will say to the mountain, 'Move from here!' and it will move." |
53 [48]. Jesus says: "If two people are with each other in peace in the same house, they will say to the mountain: 'Move!' and it will move." |
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Coptic Verse Form: Berlin Working Group |
(48) Jesus says: "If two make peace with one another in one and the same house (then) they will say to the mountain: â¬ÜMove away,' and it will move away." |
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49 |
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Funk's Parallels 49) GThom 23, GThom 75, GThom 106, GThom 16 |
Jesus said: Blessed are the solitary and the elect, for you will find the kingdom, for you came forth from it, (and) you will return to it again. |
(49) Jesus said, "Blessed are the solitary and elect, for you will find the kingdom. For you are from it, and to it you will return." |
Jesus said, "Blessed are those who are solitary and superior, for you (plur.) will find the kingdom; for since you came from it you shall return to it." |
49. Jesus said, "Congratulations to those who are alone and chosen, for you will find the kingdom. For you have come from it, and you will return there again." |
54 [49]. Jesus says: "Blessed are the solitary and the elect, for you will find the Kingdom! Because you have issued from it, you will return to it again." |
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Coptic Verse Form: Berlin Working Group |
(49) Jesus says: (1) "Blessed are the solitary ones, the elect. For you will find the kingdom. (2) For you come from it (and) will return to it." |
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50 |
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Funk's Parallels 50) GThom 84, GThom 83. |
Jesus said: If they say to you: Whence have you come?, say to them: We have come from the light, the place where the light came into being of itself. It [established itself], and it revealed itself in their image. If they say to you: Who are you?, say: We are his sons, and we are the elect of the living Father. If they ask you: What is the sign of your Father in you?, say to them: It is movement and rest. |
(50) Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established itself and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the living father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'" |
Jesus said, "If they say to you (plur.), 'Where are you from?' say to them, 'It is from light that we have come - from the place where light, of its own accord alone, came into existence and [stood at rest]. And it has been shown forth in their image.' If they say to you, 'Is it you?' say 'We are its offspring, and we are the chosen of the living father.' If they ask you, 'What is the sign of your father within you?' say to them, 'It is movement and repose.'" |
50. Jesus said, "If they say to you, 'Where have you come from?' say to them, 'We have come from the light, from the place where the light came into being by itself, established [itself], and appeared in their image.' If they say to you, 'Is it you?' say, 'We are its children, and we are the chosen of the living Father.' If they ask you, 'What is the evidence of your Father in you?' say to them, 'It is motion and rest.'" |
55 [50]. Jesus says: "If people ask you: 'Where have you come from?' tell them: 'We have come from the Light, from the place where the Light is produced [. . .] outside itself <or: of itself?>. It [. . .] until they show (?) [. . .] their image.' If someone says to you: 'What are you?' say: 'We are the sons and we are the elect of the living Father.' If <people> ask you: 'What sign of your Father is in you?' tell them: 'It is a movement and a rest.'" |
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Coptic Verse Form: Berlin Working Group |
(50) Jesus says: (1) If they say to you: â¬ÜWhere do you come from?' (then) say to them: â¬ÜWe have come from the light, the place where the light has come into being by itself, has established [itself] and has appeared in their image.' (2) If they say to you: â¬ÜIs it you?' (then) say: â¬ÜWe are his children, and we are the elect of the living Father.' (3) If they ask you: â¬ÜWhat is the sign of your Father among you?' (then) say to them: â¬ÜIt is movement and repose.'" |
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51 |
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Funk's Parallels 51) GThom 113, POxy654 3, GThom 3, Luke 17:20-21, Luke 17:22-25, Matt 17:9-13, Matt 24:23-28, Mark 9:9-13, Mark 13:21-23, DialSav 16. |
(51) His disciples said to him: On what day will the rest of the dead come into being, and on what day will the new world come? He said to them: What you await has come, but you do not know it. |
(51) His disciples said to him, "When will the repose of the dead come about, and when will the new world come?" He said to them, "What you look forward to has already come, but you do not recognize it." |
His disciples said to him, "When will the repose of the dead come to pass, and when will the new world come?" He said to them, "That (repose) which you (plur.) are waiting for has come, but for your part you do not recognize it." |
51. His disciples said to him, "When will the rest for the dead take place, and when will the new world come?" He said to them, "What you are looking forward to has come, but you don't know it." |
56 [51]. His disciples said to him: "On what day shall rest come to those who are dead, and on what day shall the new world come?" He said to them: "This <rest> that you wait for has (already) come, and you have not recognized it." |
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Coptic Verse Form: Berlin Working Group |
(51) (1) His disciples said to him: When will the <resurrection> of the dead take place, and when will the new world come?" (2) He said to them: "That (resurrection) which you are awaiting has (already) come, but you do not recognize it." |
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52 |
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Funk's Parallels 52) 1 Pet 1:10-12, GHeb 2. |
His disciples said to him: Twenty-four prophets spoke in Israel, and they all spoke of you. He said to them: You have abandoned the living one before your eyes, and spoken about the dead. |
(52) His disciples said to him, "Twenty-four prophets spoke in Israel, and all of them spoke in you." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead." |
His disciples said to him, "Twenty-four prophets spoke in Israel, and they all spoke by you." He said to them, "You (plur.) have abandoned the one who is living in your presence, and you have spoken of those who are dead." |
52. His disciples said to him, "Twenty-four prophets have spoken in Israel, and they all spoke of you." He said to them, "You have disregarded the living one who is in your presence, and have spoken of the dead." |
57 [52]. His disciples said to him: "Twenty-four prophets spoke in Israel, and they all spoke through you!" He said to them: "You have passed over Him who is living in front of your eyes, and have spoken of the dead!" |
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Coptic Verse Form: Berlin Working Group |
(52) (1) His disciples said to him: "Twenty-four prophets have spoken in Israel, and all (of them) have spoken through you." (2) He said to them: "You have pushed away the living (one) from yourselves, and you have begun to speak of those who are dead." |
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53 |
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Funk's Parallels 53) Rom 2:25-29, 1 Cor 7:17-19, Gal 6:16, Phil 3:3, Col 2:11-14. |
His disciples said to him: Is circumcision useful or not? He said to them: If it were useful, their father would beget him from their mothers (already) circumcised. But the true circumcision in the Spirit has proved useful in every way. |
(53) His disciples said to him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable."
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His disciples said to him, "Does circumcision help or does it not?" He said to them, "If it helped, people's fathers would beget them from their mothers already circumcized. But true circumcision in spirit has become very profitable." |
53. His disciples said to him, "Is circumcision useful or not?" He said to them, "If it were useful, their father would produce children already circumcised from their mother. Rather, the true circumcision in spirit has become profitable in every respect." |
58 [53]. His disciples said to him: "Is circumcision useful or not?" He said to them: "If it was useful, their father would beget them from their mother <already> circumcised. But <only> the true circumcision in the spirit gives all profit!" |
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Coptic Verse Form: Berlin Working Group |
(53) (1) His disciples said to him: "Is circumcision beneficial, or not?" (2) He said to them: "If it were beneficial, their father would beget them circumcized from their mother. (3) But the true circumcision in the spirit has prevailed over everything." |
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54 |
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Funk's Parallels 54 )Luke 6:20, Matt 5:3. |
Jesus said: Blessed are the poor, for yours is the kingdom of heaven. |
(54) Jesus said, "Blessed are the poor, for yours is the kingdom of heaven." |
Jesus said, "Blessed are the poor, for yours (plur.) is the kingdom of heavens." |
54. Jesus said, "Congratulations to the poor, for to you belongs Heaven's kingdom." |
59 [54]. Jesus says: "Blessed are the poor, for the Kingdom of heaven is yours!" |
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Coptic Verse Form: Berlin Working Group |
(54) Jesus says: "Blessed are the poor. For the kingdom of heaven belongs to you." |
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55 |
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Funk's Parallels 55) GThom 101, Luke 14:25-33, Luke 9:23-24, Matt 10:34-39, Matt 16:24-25, Mark 8:34-35. |
Jesus said: He who does not hate his father and his mother cannot be a disciple to me. And (he who does not) hate his brothers and sisters and take up his cross like me, will not be worthy of me. |
(55) Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to me. And whoever does not hate his brothers and sisters and take up his cross in my way will not be worthy of me." |
Jesus said, "Those who do not hate their fathers and their mothers cannot be disciples of me, and those who do not hate their brothers and their sisters and take up their cross like me will not become worthy of me." |
55. Jesus said, "Whoever does not hate father and mother cannot be my disciple, and whoever does not hate brothers and sisters, and carry the cross as I do, will not be worthy of me." |
60 [55]. Jesus says: "He who does not hate his father and mother cannot be my disciple; and if he does not hate his brother and sister and does not take up his cross like me, he will not become worthy of me!" |
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Coptic Verse Form: Berlin Working Group |
(55) Jesus says: (1)"Whoever does not hate his father and his mother cannot become a disciple of mine. (2) And whoever does not hate his brothers and his sisters (and) will not take up his cross as I do, will not be worthy of me." |
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56 |
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Funk's Parallels 56) GThom 80, GThom 111, Luke 17:37, Matt 24:28, Manichaean Kephalaia XLVII 120:31-121:2. |
Jesus said: He who has known the world has found a corpse; and he who has found a corpse, the world is not worthy of him. |
(56) Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world." |
Jesus said, "Whoever has become acquainted with the world has found a corpse, and the world is not worthy of the one who has found the corpse." |
56. Jesus said, "Whoever has come to know the world has discovered a carcass, and whoever has discovered a carcass, of that person the world is not worthy." |
61 [56]. Jesus says: "He who has known the world has fallen into a corpse; and he who has fallen into a corpse, the world is not worthy of him!" |
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Coptic Verse Form: Berlin Working Group |
(56) Jesus says: "Whoever has come to know the world has found a corpse. And whoever has found (this) corpse, of him the world is not worthy." |
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57 |
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Funk's Parallels 57) Matt 13:24-30, Mark 4:26-29. |
Jesus said: The kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds. He said to them: Lest you go and pull up the weeds, (and) pull up the wheat with it. For on the day of the harvest the weeds will be manifest; they will be pulled up and burned. |
(57) Jesus said, "The kingdom of the father is like a man who had good seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned." |
Jesus said, "What the kingdom of the father resembles is a man who had a [good] (kind of) seed. His enemy came at night and scattered grass seed in with the good seed. The man did not let them pluck out the grass, saying to them, 'Do not, lest you (plur.) go to pluck out the grass and then pluck out the wheat along with it. For, on the day of the harvest the grass will be obvious, and it will be plucked out and burned.'" |
57 Jesus said, "The Father's kingdom is like a person who has [good] seed. His enemy came during the night and sowed weeds among the good seed. The person did not let the workers pull up the weeds, but said to them, 'No, otherwise you might go to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be conspicuous, and will be pulled up and burned." |
62 [57]. Jesus says: "The Kingdom of the Father is like a man who has [good] seed <in his field.> By night his enemy came and sowed tares over the seed which is good. <But> this man did not allow them <his servants> to pluck up the tares, 'for fear', he told them, 'that in going to take away the tares, you carry off the wheat with it. But on the harvest day the tares will be recognisable; they will be taken away and burnt.'" |
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Coptic Verse Form: Berlin Working Group |
(57) Jesus says: (1) "The kingdom of the Father is like a person who had (good) seed. (2) His enemy came by night. He sowed darnel among the good seed. (3) The person did not allow (the servants) to pull up the darnel. He said to them: â¬ÜLest you go to pull up the darnel (and then) pull up the wheat along with it.' (4) For on the day of the harvest, the darnel will be apparent and it will be pulled up (and) burned." |
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58 |
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Funk's Parallels 58) 1 Pet 3:14a, Jas 1:12. |
Jesus said: Blessed is the man who has suffered; he has found life. |
(58) Jesus said, "Blessed is the man who has suffered and found life." |
Jesus said, "Blessed is the person who has labored and found life." |
58. Jesus said, "Congratulations to the person who has toiled and has found life." |
63 [58]. Jesus says: "Blessed is the man who has laboured; he has found Life!" |
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Coptic Verse Form: Berlin Working Group |
(58) Jesus says: "Blessed is the person who has struggled. He has found life." |
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59 |
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Funk's Parallels 59) John 7:33-34, John 8:21, John 13:33, John 14:8-11. |
Jesus said: Look upon the Living One so long as you live, that you may not die and seek to see him, and be unable to see him. |
(59) Jesus said, "Take heed of the living one while you are alive, lest you die and seek to see him and be unable to do so." |
Jesus said, "Consider the one who is alive while you (plur.) are alive, lest you die and then seek to behold that one - and you will not be able to behold." |
59. Jesus said, "Look to the living one as long as you live, otherwise you might die and then try to see the living one, and you will be unable to see." |
64 [59]. Jesus says: "Seek to see Him who is living, while you are living; rather than to die and to seek to see Him <only> when you can no longer see Him!" |
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Coptic Verse Form: Berlin Working Group |
(59) Jesus says: "Look for the Living One while you are alive, so that you will not die (and) then seek to see him. And you will not be able to see (him)." |
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60 |
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Funk's Parallels 60) GThom 11:1, POxy654 7, GThom 7. |
<They saw> a Samaritan carrying a lamb, who was going to Judaea. He said to his disciples: (What will) this man (do) with the lamb? They said to him: Kill it and eat it. He said to them: While it is alive he will not eat it, but (only) when he kills it (and) it becomes a corpse. They said to him: Otherwise he cannot do it. He said to them: You also, seek a place for yourselves in rest, that you may not become a corpse and be eaten. |
(60) <They saw> a Samaritan carrying a lamb on his way to Judea. He said to his disciples, "That man is round about the lamb." They said to him, "So that he may kill it and eat it." He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse." They said to him, "He cannot do so otherwise." He said to them, "You too, look for a place for yourself within repose, lest you become a corpse and be eaten." |
<THEY SAW> a Samaritan carrying a lamb as he went into Judaea. He said to his disciples, "This <. . .> . . . the lamb." They said to him, "So that he might slaughter it and have it to eat. He said to them, "He will not eat it while it (or he) is alive, but rather when he has slaughtered it so it becomes a carcass." They said, "Otherwise, he cannot do it?" He said to them, "You (plur.), too, seek for yourselves a place of repose, lest you become a carcass and be devoured. |
60. He saw a Samaritan carrying a lamb and going to Judea. He said to his disciples, "that person ... around the lamb." They said to him, "So that he may kill it and eat it." He said to them, "He will not eat it while it is alive, but only after he has killed it and it has become a carcass."They said, "Otherwise he can't do it." He said to them, "So also with you, seek for yourselves a place for rest, or you might become a carcass and be eaten." |
[60. Doresse 64 continued.] Just then a Samaritan was going into Judea carrying a lamb. He <=Jesus> said to His disciples: "What <will> this man <do> with the lamb?" They answered: "He will kill it and eat it!" But he said to them: "He will not eat it as long as it is still alive, but only if he kills it and it becomes a corpse." They said to him: "In no other way will he hurt it!" <Then> he said to them: "You yourselves, then, seek a place of rest so that you do not become corpses and are eaten!" |
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Coptic Verse Form: Berlin Working Group |
(60) (1) <He saw> a Samaritan who was trying to steal a lamb while he was on his way to Judea. (2) He said to his disciples: "That (person) is stalking the lamb." (3) They said to him: "So that he may kill it (and) eat it." (4) He said to them: "As long as it is alive he will not eat it, but (only) when he has killed it (and) it has become a corpse." (5) They said to him: "Otherwise he cannot do it." (6) He said to them: "You, too, look for a place for your repose so that you may not become a corpse (and) get eaten." |
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61 |
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Funk's Parallels 61) Luke 17:26-35, Luke 10:21-22, Matt 24:37-44, Matt 11:25-27, John 3:31-36, John 13:1-4, Excerpts from Theodotus 36:1-2 |
Jesus said: Two will rest upon a bed; one will die, the other live. Salome said: Who are you, man, whose son? You have mounted my bed and eaten from my table. Jesus said to her: I am he who comes forth from the one who is equal; I was given of the things of my Father. <Salome said:> I am your disciple. <Jesus said to her:> Therefore I say: If he is equal, he is full of light, but if he is divided, he will be full of darkness. |
(61) Jesus said, "Two will rest on a bed: the one will die, and the other will live." Salome said, "Who are you, man, that you ... have come up on my couch and eaten from my table?" Jesus said to her, "I am he who exists from the undivided. I was given some of the things of my father." <...> "I am your disciple." <...> "Therefore I say, if he is destroyed, he will be filled with light, but if he is divided, he will be filled with darkness." |
Jesus said, "Two will repose on a couch: one will die, one will live. Salome said, "Who are you, O man? Like a stranger (?) you have gotten upon my couch and you have eaten from my table." Jesus said to her, "It is I who come from that which is integrated. I was given (some) of the things of my father." <. . .> "I am your female disciple." <. . .> "Therefore I say that such a person, once integrated, will become full of light; but such a person, once divided will become full of darkness. |
61. Jesus said, "Two will recline on a couch; one will die, one will live." Salome said, "Who are you mister? You have climbed onto my couch and eaten from my table as if you are from someone." Jesus said to her, "I am the one who comes from what is whole. I was granted from the things of my Father.""I am your disciple." "For this reason I say, if one is whole, one will be filled with light, but if one is divided, one will be filled with darkness." |
65 [61]. Jesus says: "Two will lie down there on one bed: one will die, the other will live." Salome says: "Who art thou, man; from whom hast thou <come forth,> that thou shouldst lie on my couch and eat at my table?" Jesus says to her: "I am he who has been brought into being by Him who is equal <to me:> I have been given what belongs to my Father!"⬠"I am thy disciple!" Because of that, I say this: When <a person> finds himself solitary, he will be full of light; but when he finds himself divided, he will be full of darkness. |
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Coptic Verse Form: Berlin Working Group |
(61) (1) Jesus said: "Two will rest on a bed. The one will die, the other will live." (2) Salome said: "(So) who are you, man? You have gotten a place on my couch as a <stranger> and you have eaten from my table." (3) Jesus said to her: "I am he who comes from the one who is (always) the same. I was given some of that which is my Father's." (4) "I am your disciple!" (5) "Therefore I say: If someone becomes <like> (God), he will become full of light. But if he becomes one, separated (from God), he will become full of darkness." |
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62 |
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Funk's Parallels 62) Luke 8:9-10, Matt 13:10-17, Matt 6:2-4, Mark 4:10-12, Pseudo-Clementine Homilies 19.20.1, Clem. Alex. Strom. 5.10.63.7. |
Jesus said: I speak my mysteries to those [who are worthy of my] mysteries. What your right hand does, let not your left hand know what it does. |
(62) Jesus said, "It is to those who are worthy of my mysteries that I tell my mysteries. Do not let your left (hand) know what your right (hand) is doing." |
Jesus said, "it is to those [worthy] of [my] secrets that I am telling my secrets. Do not let your (sing.) left hand understand what your right hand is doing. |
62. Jesus said, "I disclose my mysteries to those [who are worthy] of [my] mysteries. |
66 [62]. Jesus says: "When I tell my mysteries to [. . .] mystery: [what] your right hand does, let your left hand not know <that> it does it." |
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Coptic Verse Form: Berlin Working Group |
(62) Jesus says: (1) "I tell my mysteries to those who [are worthy] of [my] mysteries." (2) "Whatever you right hand does, your left hand should not know what it is doing." |
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63 |
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Funk's Parallels 63) Sir 11:18-19, Luke 12:13-21. |
Jesus said: There was a rich man who had many possessions. He said: I will use my possessions to sow and reap and plant, to fill my barns with fruit, that I may have need of nothing. Those were his thoughts in his heart; and in that night he died. He who has ears, let him hear. |
(63) Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing.' Such were his intentions, but that same night he died. Let him who has ears hear." |
Jesus said, "There was a rich man who had considerable wealth. He said, 'I shall invest my wealth so as to sow, reap, plant, and fill my barns with crops, lest I run short of something.' These things are what he was thinking in his heart, and that very night the man died. Whoever has ears should listen!" |
63 Jesus said, "There was a rich person who had a great deal of money. He said, 'I shall invest my money so that I may sow, reap, plant, and fill my storehouses with produce, that I may lack nothing.' These were the things he was thinking in his heart, but that very night he died. Anyone here with two ears had better listen!" |
67 [63]. Jesus says: "There was a rich man who had many possessions. He said <to himself:> 'I will use my wealth to sow my field, to plant, to fill my barn with harvest, so that need will not touch me.' Such were the things that he thought in his heart. But during that night, he died. He who has ears to hear, let him hear!" |
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Coptic Verse Form: Berlin Working Group |
(63) Jesus says: (1) "There was a rich person who had many possessions. (2) He said: â¬ÜI will use my possessions so that I might sow, reap, plant, (and) fill my storehouses with fruit so that I will not lack anything.' (3) This was what he was thinking in his heart. And in that night he died. (4) Whoever has ears should hear." |
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64 |
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Funk's Parallels 64) Deut 20:5-7, Deut 24:5, Luke 14:15-24, Matt 22:1-14, Sirach 26:29. |
Jesus said: A man had guests; and when he had prepared the dinner, he sent his servants to invite the guests. He went to the first, and said to him: My master invites you. He said: I have money with some merchants; they are coming to me this evening. I will go and give them my orders. I ask to be excused from the dinner. He went to another (and) said to him: My master invites you. He said to him: I have bought a house, and I am asked for a day. I shall not have time. He went to another (and) said to him: My master invites you. He said to him: My friend is about to be married, and I am to arrange the dinner. I shall not be able to come. I ask to be excused from dinner. He went to another, he said to him: My master invites you. He said to him: I have bought a farm; I am going to collect the rent. I shall not be able to come. I ask to be excused. The servant came back (and) said to his master: Those whom you have invited to dinner have asked to be excused. The master said to his servant: Go out to the roads, bring those whom you find, that they may dine. Traders and merchants [shall] not [enter] the places of my Father. |
(64) Jesus said, "A man had received visitors. And when he had prepared the dinner, he sent his servant to invite the guests. He went to the first one and said to him, 'My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.' He went to another and said to him, 'My master has invited you.' He said to him, 'I have just bought a house and am required for the day. I shall not have any spare time.' He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.' He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the places of my father."
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Jesus said, "A man was receiving out-of-town visitors. And having prepared the dinner, he sent a slave to invite the visitors. The slave went first and said to that one, 'My master invites you.' That person said, 'Some wholesale merchants owe me money; they are coming to me this evening, and I shall go and give them instructions. I must decline the dinner invitation.' The slave went to another and said to that one, 'My master invites you.' That person said to the slave, 'I have bought a building, and I am needed for a time. I am not free.' The slave went to another and said to that one, 'My master invites you.' That person said to the slave, 'My friend is about to get married, and it is I who am going to give the dinner. I cannot come; I must decline the dinner invitation.' The slave went to another and said to that one, 'My master invites you.' That person said to the slave, 'I have bought a village; I am going to collect the rents. I cannot come, I must decline.' The slave came and said to its master, 'The people you have invited to the dinner have declined.' The master said to his slave, 'Go outside into the streets; bring in whomever you find, to have dinner.' Buyers and traders [will] not enter the places of my father." |
64. Jesus said, "A person was receiving guests. When he had prepared the dinner, he sent his slave to invite the guests. The slave went to the first and said to that one, 'My master invites you.' That one said, 'Some merchants owe me money; they are coming to me tonight. I have to go and give them instructions. Please excuse me from dinner.' The slave went to another and said to that one, 'My master has invited you.' That one said to the slave, 'I have bought a house, and I have been called away for a day. I shall have no time.' The slave went to another and said to that one, 'My master invites you.' That one said to the slave, 'My friend is to be married, and I am to arrange the banquet. I shall not be able to come. Please excuse me from dinner.' The slave went to another and said to that one, 'My master invites you.' That one said to the slave, 'I have bought an estate, and I am going to collect the rent. I shall not be able to come. Please excuse me. The slave returned and said to his master, 'Those whom you invited to dinner have asked to be excused.' The master said to his slave, 'Go out on the streets and bring back whomever you find to have dinner.' Buyers and merchants [will] not enter the places of my Father." |
68 [64]. Jesus says: "A man had guests. When he had prepared the feast, he sent his servant to call these guests. He went to the first and said to him: 'My master invites thee!' <The other> replied: 'I am due to receive some money from some merchants; they are coming to see me this evening and I am going to give them orders. I ask to be excused from the feast.' <The servant> went to another and said to him: 'My master has invited thee.' <He> said to him: 'I have bought a house and I am needed for the day: I am not free.' He went to another and said to him: 'My master invites thee!' <He> replied: 'My friend is being married and I am giving a feast <for him>. I will not come; I ask to be excused from the feast!" He went to another and said to him: 'My master invites thee!' <He> said to him: 'I have bought a field (?) and I have not yet been to receive the revenue <from it>. I will not be coming; I ask to be excused from the feast!' The servant returned and said to his master: 'Those whom you invited to the feast have excused themselves.' The master said to his servant: 'Go out into the streets and those whom you find, bring in to dine.' The buyers and mer[chants will not enter] into the places of my Father." |
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Coptic Verse Form: Berlin Working Group |
(64) Jesus says: (1) "A person had guests. And when he had prepared the dinner, he sent his servant, so that he might invite the guests. (2) He came to the first (and) said to him: â¬ÜMy master invites you.' (3) He said: â¬ÜI have bills for some merchants. There are coming to me this evening. I will go (and) give instructions to them. Excuse me from the dinner.' (4) He came to another (and) said to him: â¬ÜMy master has invited you.' (5) He said to him: â¬ÜI have bought a house, and I have been called (away) for a day. I will not have time.' (6) He went to another (and) said to him: â¬ÜMy master invites you.' (7) He said to him: â¬ÜMy friend is going to marry, and I am the one who is going to prepare the meal. I will not be able to come. Excuse me from the dinner.' (8) He came up to another (and) said to him: â¬ÜMy master invites you.' (9) He said to him: â¬ÜI have bought a village. Since I am going to collect the rent, I will not be able to come. Excuse me.' (10) The servant went away. He said to his master: â¬ÜThose whom you invited to the dinner have asked to be excused.' (11) The master said to his servant: â¬ÜGo out on the roads. Bring (back) whomever you find, so that they might have dinner.' (12) Dealers and merchants (will) not enter the places of my Father." |
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65 |
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Funk's Parallels 65)Luke 20:9-19, Matt 21:33-46, Mark 12:1-12. |
He said: A good man had a vineyard; he leased it to tenants, that they might work in it (and) he receive the fruits from them. He sent his servant, that the tenants might give him the fruits of the vineyard. They seized his servant, beat him, (and) all but killed him. The servant went away (and) told his master. His master said: Perhaps <they> did not know <him>. He sent another servant; the tenants beat the other also. Then the master sent his son. He said: Perhaps they will have respect for my son. Those tenants, since they knew that he was the heir of the vineyard, they seized him and killed him. He who has ears, let him hear. |
(65) He said, "There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps he did not recognize them.' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear." |
He said, "A kind man owned a vineyard, and put it in the hands of cultivators for them to cultivate, so that he might get its produce from them. He sent his slave so the cultivators might give the produce of the vineyard to the slave. They seized, beat, and all but killed his slave, and the slave went and spoke to its owner. Its owner said, 'Perhaps they did not recognize it (the slave),' and he sent another slave. The cultivators beat the other slave. Next the owner sent his son and said, 'Perhaps they will show respect for my son.' Those cultivators, since they recognized that it was he who was heir to the vineyard, seized him and killed him. Whoever has ears should listen!" |
65. He said, "A [...] person owned a vineyard and rented it to some farmers, so they could work it and he could collect its crop from them. He sent his slave so the farmers would give him the vineyard's crop. They grabbed him, beat him, and almost killed him, and the slave returned and told his master. His master said, 'Perhaps he didn't know them.' He sent another slave, and the farmers beat that one as well. Then the master sent his son and said, 'Perhaps they'll show my son some respect.' Because the farmers knew that he was the heir to the vineyard, they grabbed him and killed him. Anyone here with two ears had better listen!" |
69 [65]. He said: "An [important] man had a vineyard which he gave to cultivators so that they should work it and he should receive the fruit from them. He sent his servant so that the cultivators should give him the fruit of the vineyard: <but> they seized his servant, beat him and almost killed him. The servant came back and told this to his master. His master said <to himself> 'Perhaps he did not recognize them?' He sent another servant: the cultivators beat this one also. Then the master sent his son: he said to himself: 'No doubt they will respect my child?' But when they realized that this was the heir to the vineyard, these cultivators seized him and killed him. He who has ears let him hear!" |
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Coptic Verse Form: Berlin Working Group |
(65) He said: "A [usurer] owned a vineyard. He gave it to some farmers so that they would work it (and) he might receive its fruit from them. (2) He sent his servant so that the farmers might give him the fruit of the vineyard. (3) They seized his servant, beat him, (and) almost killed him. The servant went (back and) told his master. (4) His master said: â¬ÜPerhaps <they> did not recognize <him>.' (5) He sent another servant, (and) the farmers beat that other one as well. (6) Then the master sent his son (and) said: â¬ÜPerhaps they will show respect for my son.' (7) (But) those farmers, since they knew that he was the heir of the vineyard, seized him (and) killed him. (8) Whoever has ears should hear." |
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66 |
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Funk's Parallels 66) Ps 118:22, Luke 20:9-19, Matt 21:33-46, Mark 12:1-12, Acts 4:11, 1 Pet 2:4, 1 Pet 2:7.
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Jesus said: Show me the stone which the builders rejected; it is the cornerstone |
(66) Jesus said, "Show me the stone which the builders have rejected. That one is the cornerstone." |
Jesus said, "Show me the stone that the builders rejected: that is the building stone." |
66. Jesus said, "Show me the stone that the builders rejected: that is the keystone." |
70 [66]. Jesus says: "Would that thou couldst tell me about the stone which the builders have rejected! It is that one, the cornerstone." |
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Coptic Verse Form: Berlin Working Group |
(66) Jesus says: "Show me the stone that the builders have rejected. It is the cornerstone." |
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67 |
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Funk's Parallels 67) Book of Thomas the Contender 138:16-18. |
Jesus said: He who knows the all, (but) fails (to know) himself, misses everything. |
(67) Jesus said, "If one who knows the all still feels a personal deficiency, he is completely deficient." |
Jesus said, "If anyone should become acquainted with the entirety and should fall short of all (?), that person falls short utterly." |
67. Jesus said, "Those who know all, but are lacking in themselves, are utterly lacking." |
71 [67]. Jesus says: "He who knows the All, but has failed to know himself, has failed completely to know, <or: to find> the Place!" |
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Coptic Verse Form: Berlin Working Group |
(67) Jesus says: "Whoever knows all, if he is lacking one thing, he is (already) lacking everything." |
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68 |
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Funk's Parallels 68) Luke 6:22-23, Matt 5:10-12, 1 Pet 4:12-19, Clem. Alex. Strom. 4.6.41.2. |
Jesus said: Blessed are you when you are hated and persecuted, and they will find no place where you have been persecuted. |
(68) Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no place." |
Jesus said, "Blessed are you (plur.) whenever they hate you and persecute you. And wherever they have persecuted you, they will find no place." |
68. Jesus said, "Congratulations to you when you are hated and persecuted; and no place will be found, wherever you have been persecuted." |
72 [68]. Jesus says: "Blessed are you when you are hated and persecuted; but they will not find a position in that place to which they shall pursue you!" |
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Coptic Verse Form: Berlin Working Group |
(68) Jesus says: (1) "Blessed are you when(ever) they hate you (and) persecute you. (2) But they (themselves) will find no place there where they have persecuted you." |
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69 |
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Funk's Parallels 69) Luke 6:22-23, Luke 6:21a, Matt 5:10-12, Matt 5:6. |
Jesus said: Blessed are those who have been persecuted in their heart; these are they who have known the Father in truth. Blessed are the hungry, for the belly of him who desires will be filled. |
(69) Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the father. Blessed are the hungry, for the belly of him who desires will be filled." |
Jesus said, "Blessed are those who have been persecuted in their hearts. It is they who have truly come to be acquainted with the father. Blessed are they who hunger for the belly of the needy to be satisfied." |
69. Jesus said, "Congratulations to those who have been persecuted in their hearts: they are the ones who have truly come to know the Father. Congratulations to those who go hungry, so the stomach of the one in want may be filled." |
73 [69]. Jesus says: "Blessed are those who are persecuted in their hearts. They are those who have known (?) the Father in truth! Blessed are those who are hungry, because they will satisfy their bellies to <their> content!" |
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Coptic Verse Form: Berlin Working Group |
(69) Jesus says: (1) "Blessed are those who have been persecuted in their heart. They are the ones who have truly come to know the Father." (2) "Blessed are those who suffer from hunger so that the belly of the one who wishes (it) will be satisfied." |
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70 |
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Funk's Parallels 70) GThom 41 |
Jesus said: If you have gained this within you, what you have will save you. If you do not have this in [you], what you do not have in you [will] kill you. |
(70) Jesus said, "That which you have will save you if you bring it forth from yourselves. That which you do not have within you will kill you if you do not have it within you." |
Jesus said, "If you (plur.) produce what is in you, what you have will save you. If you do not have what is in you, what you do not have [will] kill you." |
70. Jesus said, "If you bring forth what is within you, what you have will save you. If you do not have that within you, what you do not have within you [will] kill you." |
74 [70]. Jesus says: "When you have something left to share among you, what you possess will save you. But if you cannot share [among you], that which you have not among you, that [ ... ? ... will ...] you. |
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Coptic Verse Form: Berlin Working Group |
(70) Jesus says: (1) "If you bring it into being within you, (then) that which you have will save you. (2) If you do not have it within you, (then) that which you do not have within you [will] kill you." |
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71 |
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Funk's Parallels 71) Matt 26:59-68, Matt 27:39-40, John 2:13-22, Mark 14:55-65, Mark 15:29-30, Mark 13:1-4, Acts 6:12-14. |
will des[troy this] house, and none shall be able to build it [again]. |
(71) Jesus said, "I shall destroy this house, and no one will be able to build it [...]." |
Jesus said, "I shall throw down [this] building, and no one will be able to build it [...]." |
71. Jesus said, "I will destroy [this] house, and no one will be able to build it [...]." |
75 [71]. Jesus says: "I will [...] and no one will be able [...] |
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Coptic Verse Form: Berlin Working Group |
(71) Jesus says: "I will [destroy this] house, and no one will be able to build it [again]." |
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72 |
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Funk's Parallels 72) Luke 12:13-21. |
[A man said] to him: Speak to me brothers, that they may divide my father's possessions with me. He said to him: O man, who made me a divider? He turned to his disciples. He said to them, I am not a divider, am I? |
(72) A man said to him, "Tell my brothers to divide my father's possessions with me." He said to him, "O man, who has made me a divider?" He turned to his disciples and said to them, "I am not a divider, am I?" |
Some person [said] to him, "Tell my siblings to share my father's possessions with me." He said to that person, "My good fellow, who has made me into an arbitrator?" He turned to his disciples and said to them, "So am I an arbitrator?" |
72. A [person said] to him, "Tell my brothers to divide my father's possessions with me." He said to the person, "Mister, who made me a divider?" He turned to his disciples and said to them, "I'm not a divider, am I?" |
76 [72]. [Someone (?) said] to him: "Speak to my brothers, that they may share with me my father's possessions!" He answered him: "Man, who made me a sharer?" He turned to his disciples and said to them: "Let me not be a sharer!" |
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Coptic Verse Form: Berlin Working Group |
(72) (1) A [person said] to him: "Tell my brothers that they have to divide my father's possessions with me." (2) He said to him: "Man, who has made me a divider?" (3) He turned to his disciples (and) said to them: "I am not a divider, am I?" |
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73 | |||||