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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 worlds 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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| Gnostic Books .Com Home Page & Search For |
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Just
How Different Can One Translation Be from Another? You be the Judge!
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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
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Nag Hammadi Coptic Text Translations in the
Five Columns
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Beate Blatz
(1991)
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Thomas O.
Lambdin
(1988)
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Bentley
Layton
(1987)
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Stephen
Patterson and
Marvin Meyer (1998)
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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.
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[Prologue.]
These are
the secret words
which the living Jesus
spoke, and which
Didymus Judas
Thomas wrote down.
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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.
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[Prologue.]
These are
the secret sayings that
the living Jesus spoke
and Didymos Judas
Thomas recorded.
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[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)
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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)
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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.
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And he
said: He who
shall find the
interpretation of these
words shall not taste
of death.
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(1) And he
said,
"Whoever finds the
interpretation of these
sayings will not
experience death."
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And he
said,
"Whoever finds the
meaning of these
sayings will not taste
death."
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1. And he
said,
"Whoever discovers
the interpretation of
these sayings will not
taste death."
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And he
said:
"Whoever penetrates
the meaning of these
words will not taste
death!"
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Coptic
Verse Form:
Berlin
Working
Group
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A nd
Didymos Judas Thomas wrote them down.
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Oxyrhynchus Egypt
Greek
130 - 250 CE
(Bernhard)
(Doresse)
(Attridge)
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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
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(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.
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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.
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(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."
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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."
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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.]"
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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)
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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.
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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.
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(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."
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(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."
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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."
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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)
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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."
|
|
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."
|
|
4
|
|
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."
|
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."
|
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!">
|
|
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]."
|
|
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."
|
|
5
|
|
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!"
|
|
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]."
|
|
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."
|
|
6
|
|
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!"
|
|
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]."
|
|
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."
|
|
7
|
|
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."
|
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!"
|
|
Oxyrhynchus Egypt
Greek 130 - 250 CE
(Bernhard)
(Doresse)
(Attridge)
|
Saying 7?
(pOxy. 654.40-42)
[bl]esse[d]
is [ . . . ]
N/A
N/A
|
|
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."
|
|
8
|
|
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!"
|
|
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."
|
|
9
|
|
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!"
|
|
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."
|
|
10
|
|
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!"
|
|
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."
|
|
11
|
|
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?"
|
|
Coptic
Verse Form:
Berlin
Working
Group
|
(11) Jesus
says:
(1 | |