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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 | ||||