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The Gospel of Philip

[Sayings] [Nag Hammadi II,3] [LNV, from the Coptic] [Complete]

A hundred and forty-three sayings on naming, images, the chrism and the bridal chamber — bound in the same codex as the Gospel of Thomas, directly after it. Where Thomas refuses to say what things are like, Philip explains the machinery. This rendering is made from the Coptic directly.

How this is made, and where the Coptic comes from

Every saying is worked from a Unicode transcription of Codex II, tractate 3. Where a reading turns on a particular Coptic or Greek word, that word is shown with the reasoning attached, so the argument can be checked rather than taken.

The transcription cites no scholarly edition. It carries full papyrological apparatus — square brackets for restorations, angle brackets for emendations, underdots for uncertain letters — so it derives from a critical edition, but which one is not stated. That is weaker provenance than this codex’s Gospel of Thomas, which came from a named academic transcription, and it is said here rather than glossed over.

Every Coptic fragment quoted in the notes below is lifted from that transcription unaltered — apparatus, scribal marks and all — so each one can be checked against it directly rather than taken on trust. Photographs of the manuscript pages themselves are available through gospels.net, so any passage that carries real weight can be taken back to the page it came from.

The numbering is the transcription’s 1–143. Editors divide Philip differently, so other editions will not line up.

143 of 143 sayings rendered · 615 notes from the source · Liberty Narrative Version

Saying 1

A Hebrew man makes a Hebrew, and people like that are called a proselyte. But a proselyte does not make a proselyte. […] they are as they […] and they make others […] only that they should exist.

3 from the Coptic
[ϣ]ⲁ̣ϥⲧⲁⲙⲓⲉ tamie — to make, to fashion, to produce. The bracketed ϣ is an editorial restoration; that letter is not on the papyrus. Not to convert and not to teach. The opening line of the book is about reproduction: a Hebrew makes another of his kind, and the convert cannot. Whatever is being described propagates by being what it is, not by persuading.
ⲡⲣⲟⲥⲏⲗⲩⲧⲟⲥ prosēlytos — Greek: one who has come over, a convert. The word is imported, and so is the status: a category that exists only relative to the group that named it. It appears three times in one saying and never again.
[......].ⲉ ⲙⲉ̣ⲛ ⲥⲉϣⲟⲟⲡ ⲛ̅ⲑⲉ ⲉⲧⲟⲩϣ[.........] the second half of this saying is badly damaged — the square brackets are lacunae in the papyrus, and the dots are letters the editor could not read with confidence. Anything rendered across them is a guess. The gaps are left visible here rather than filled in smoothly, because the difference between what survives and what a translator supplied is the whole point of doing this from the Coptic.

Saying 2

The slave seeks only to be free; he does not seek after his master’s estate. But the son is not only a son — he claims the father’s inheritance for himself.

3 from the Coptic
ⲉϥϣⲓⲛⲉ ⲁⲣ̅ⲉⲗⲉⲩⲑⲉⲣ̣ⲟ[ⲥ] eleutheros — Greek: free, a free man. THE DISTINCTION IS THE WHOLE SAYING. The slave wants eleutheria, freedom FROM. He does not want the ousia, the estate itself. Being let go and inheriting what is yours are two different objects, and the text separates them in one sentence. Wanting only to be released is described here as the smaller ambition.
ⲧⲟⲩⲥⲓⲁ ⲙ̅ⲡⲉϥϫⲟ[ⲉⲓ]ⲥ joeis — lord, master, owner, all one word; the same term that runs through Thomas 21, 47 and 90, and the one Philip uses again at 101 for the chrism being LORD over baptism. And ousia is Greek for substance, property, estate — the root of the modern word for a person’s assets. The slave’s horizon stops at the far side of the man who owns him.
ⲧⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓⲁ ⲙ̅ⲡⲉⲓⲱⲧ klēronomia — inheritance, and note what a son does with it: sahs nsōf, he pursues it, chases it down, claims it. It is not handed over because of who he is. Sonship gets him standing to make the claim, not the estate.

Saying 3

Those who inherit the dead are themselves dead, and what they inherit is the dead. Those who inherit the living one are alive, and they inherit both the living and the dead.

The dead inherit nothing. How could the dead inherit? If the dead one inherits the living, he will not die — he will live all the more.

3 from the Coptic
ⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓ klēronomeō, to inherit, SEVEN TIMES in one short saying. The repetition is the argument: the text hammers a single legal verb until the ordinary meaning wears through and what is left is a question about what can be transmitted at all. Compare saying 2, where the same root separates the slave from the son.
ⲛⲉⲧⲣ̅ⲕⲗⲏⲣⲟⲛⲟⲙⲉⲓ ⲙ̅ⲡⲉⲧⲟⲛϩ petonh — THE LIVING ONE, the incipit’s word in Thomas: “the sayings that the LIVING Jesus spoke.” Here it is the thing inherited. Inheritance normally requires a death; this one requires the opposite.
ⲡⲉⲧⲙⲟⲟⲩⲧ' ⲉϥⲛⲁⲱⲛϩ ⲛ̅ϩⲟⲩⲟ “he will live all the more” — n-houo, in excess, beyond. The saying does not end where the logic points. Having established that the dead inherit nothing, it grants the dead man the living inheritance anyway and says he overshoots life rather than merely reaching it.

Saying 4

A Gentile does not die, for he has never lived in order to die. The one who has trusted the truth has come alive — and that one is in danger of dying, because he is alive.

3 from the Coptic
ⲡⲉⲛⲧⲁϩⲡⲓⲥⲧⲉⲩⲉ ⲉⲧⲙⲉ pisteuō — TO BELIEVE, TO TRUST, and here is a real difference between the two books in this codex. Thomas uses it once, in the students’ mouths as a request, and refuses it. Philip uses it approvingly, and attaches life to it. Two texts bound in the same volume disagreeing about whether belief is the way in.
ϥϭⲛ̅ⲇⲩⲛⲉⲩⲉ ⲉⲙⲟⲩ kindyneuō — Greek: to be in danger, to run a risk. The reversal is exact and it is not consoling. Being alive is what exposes you to death; the Gentile is safe because he was never in the game. Coming alive is described as an increase in risk, not a rescue from it.
ϫⲓⲙ̅ ⲡϩⲟⲟⲩ ⲛ̅ⲧⲁ ⲡ<ⲭⲥ> ⲉⲓ “since the day Christ came” closes this saying. The angle brackets mark a nomen sacrum, the contracted sacred name, written short by the scribe. Where one saying ends and the next begins is an editor’s decision here, not the manuscript’s.

Saying 5

The world is created. The cities are adorned. The dead are carried out.

2 from the Coptic
ⲥⲉⲥⲱⲛⲧ' ⲙ̅ⲡⲕⲟⲥⲙⲟⲥ ⲥⲉⲣ̅ⲕⲟⲥⲙⲉⲓ ⲛⲙ̅ⲡⲟⲗⲉⲓⲥ kosmos, the world; kosmeō, to adorn, to arrange, to set in order. Same root, one clause apart — the ordering of the world and the decoration of the cities are the same act, and the Greek word for cosmos is the word for ornament. English has no single word that holds both, so the identity has to be pointed at rather than rendered.
ⲥⲉϥⲓ ⲙ̅ⲡⲉⲧⲙⲟⲟⲩⲧ' ⲉⲃⲟⲗ fi ebol — to carry out, the ordinary word for removing a corpse from a house. Three flat clauses with no connective: the world made, the cities decorated, the dead taken out. The third belongs to the same sentence as the first two, which is the observation being made.

Saying 6

When we were Hebrews we were orphans — we had only our mother. But when we became Christians, we came to have a father and a mother.

2 from the Coptic
ⲛ̅ⲭⲣⲏⲥⲧⲓⲁⲛⲟⲥ THE SCRIBE SPELLS IT WITH AN ETA HERE — chrEstianos, from chrEstos, useful, kind, serviceable. At saying 101 the same word is written ⲭⲣⲓⲥⲧⲓⲁⲛⲟⲥ with an iota, from christos, anointed. Both spellings sit in one manuscript. This is the christos/chrEstos ambiguity that ancient writers themselves remarked on, present in the ink rather than argued about afterwards — and chrEstos is the same adjective given to the vineyard owner in Philip 65 and to the yoke in Thomas 90.
ⲛ̅ⲟⲣⲫⲁⲛⲟⲥ orphanos — Greek: orphaned, fatherless. The claim is not that the earlier state was wrong, but that it was incomplete in one specific way: a mother and no father. Compare saying 2, where the son gets standing to claim the inheritance. You cannot inherit from a parent you do not have.

Saying 7

Those who sow in winter reap in summer. The winter is the world; the summer is the other age. Let us sow in the world, so that we may reap in the summer.

Because of this it is fitting for us not to pray in the winter.

What comes out of winter is summer. But if anyone reaps in winter he will not really reap — he will only tear out, and a person like that gets no fruit from it. Not only does it come out […] but on the sabbath too […] it is barren.

3 from the Coptic
ϣϣⲉ ⲉⲣⲟⲛ' ⲉⲧⲙ̅ⲧⲣⲛ̅ϣⲗⲏⲗ' ϩⲛ̅ ⲧⲡⲣⲱ “IT IS FITTING FOR US NOT TO PRAY IN THE WINTER.” shlEl is prayer, the same verb Thomas uses at 6, 14 and 104 — and Thomas is equally unwilling to leave it standing: “if you pray, you will be condemned.” Two books in one codex, both refusing prayer in the present arrangement. Here the reason is agricultural rather than moral: winter is the season for sowing, and asking is not sowing.
ⲧⲡⲣⲱ ⲡⲉ ⲡⲕⲟⲥⲙⲟⲥ the equation is stated flatly, then acted on: the world is the winter, so the world is where you work. Nothing here says to leave it. It says the season you are in determines what the work is, and that reaping early destroys the crop — halE, to tear out or pluck up, rather than harvest.
ⲡⲕⲉⲥⲁⲃⲃⲁⲧⲟⲛ sabbaton, and here it is barren. Thomas 27 asks you to “make the sabbath a sabbath”; Philip files it with reaping out of season. The two books take the same loanword in opposite directions, which is worth more than either taken alone.

Saying 8

Christ came: to ransom some, to save others, to redeem others. Those who were strangers he ransomed and made his own. And he set apart his own, those he laid down as a pledge by his own will.

It was not only when he appeared that he laid down the soul when he wished — from the day the world came to be he laid down the soul at the moment he wished. Then he came first to take it back, since it had been laid down as a pledge.

It fell among robbers and was taken captive. But he rescued it, and he redeemed the good in the world, and the evil.

3 from the Coptic
ϩⲁ ⲛⲗⲏⲥⲧⲏⲥ lEstEs — Greek: robbers, brigands, the word Thomas uses twice for what you gird yourself against (21) and what you must know the approach of (103). The soul falls among them here, exactly as the traveller does in the parable Philip alludes to at 118. Whatever this book is doing, it is working from the same stock of images as the gospel bound next to it.
ⲁⲩϥⲓⲧⲥ̅ ⲛ̅ⲁⲓⲭⲙⲁⲗⲱⲧⲟⲥ aichmalOtos — Greek: a prisoner of war, one taken at spear-point. Not lost, not fallen, not asleep. Captured — which implies a captor with an interest, and a ransom that has to be paid to somebody.
ⲛⲉⲧⲛⲁⲛⲟⲩⲟⲩ ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ ⲁϥⲥⲟⲧⲟⲩ ⲁⲩⲱ ⲛⲉⲑⲟⲟⲩ “the good in the world, AND the evil.” The saying ends by refusing the sorting it spent three clauses setting up. Compare Thomas 57, where the owner forbids his workers to pull the weeds early because nobody can tell them apart yet.

Saying 9

Light and darkness, life and death, right and left — these are brothers to one another. They cannot be separated.

Because of this, the good are not good, the evil are not evil, life is not life and death is not death. So each one will dissolve back into what it was at first.

But those who are lifted above the world cannot be dissolved. They are eternal.

3 from the Coptic
ⲛ̅ⲥⲛⲏⲩ ⲛⲉ ⲛ̅ⲛⲟⲩⲉⲣⲏⲩ snEu — BROTHERS, the same noun Thomas commands love toward at 25 and hatred toward at 55. Here the opposites themselves are the brothers, and the point is that you cannot pick one and discard the other. Light does not defeat darkness in this book; they are family and they arrive together.
ⲛⲁⲃⲱⲗ ⲉⲃⲟⲗ' ⲁⲧⲉϥⲁⲣⲭⲏ ϫⲓⲛ ϣⲟⲣⲡ archE — Greek: beginning, origin, and equally FIRST PRINCIPLE, RULE; the root inside archon and anarchy. Thomas 18 sends the question about the end back to it: “have you uncovered the beginning, that you are looking for the end?” Philip says what happens there — everything paired dissolves back into its archE. What survives is what was never one of a pair.
ⲛⲉⲧϫⲟⲥⲉ ⲇⲉ ⲁⲡⲕⲟⲥⲙⲟⲥ ϩⲛ̅ⲛⲁⲧⲃⲱⲗ ⲉⲃⲟⲗ ⲛⲉ at-bOl ebol — literally UN-dissolvable, the negative prefix on the same verb. Being above the world is defined here purely as not coming apart, which is what you would expect if everything below it is held together by being half of a pair.

Saying 10

The names given to worldly things hold a great deception, for they turn the heart away from what is fixed toward what is not fixed. Whoever hears “God” does not perceive what is fixed — he perceives what is not fixed.

So it is with “the Father” and “the Son” and “the Holy Spirit” and “life” and “light” and “the resurrection” and “the assembly” and all the rest: people do not perceive what is fixed, they perceive what is not — unless they have been taught what is fixed.

The names that are heard exist in the world […] deceive. Had they been in the age, they would never have been used as names in the world, nor set among worldly things. They have an end in the age.

3 from the Coptic
ⲧⲉⲕⲕⲗⲏⲥⲓⲁ̣ ekklEsia — AND IT IS ON THE LIST OF DECEIVING NAMES. This is the term the Comparative Analysis on the LNV page treats as “called-out assembly” against “Church/Institution”. Philip goes further than either: the name itself misleads, and it is filed alongside “God”, “the Father”, “the Son”, “the Holy Spirit”, “life”, “light” and “the resurrection”. The complaint is not that the word was corrupted later. It is that a name in the world cannot point at what is not in the world.
ⲛ̅ⲟⲩⲛⲟϭ ⲙ̅ⲡⲗⲁⲛⲏ planE — Greek: a wandering, a going astray; the root of “planet”, the wandering star. Not a lie told on purpose. A drift — which is why the saying says names TURN THE HEART (pOhs m-p-hEt, to bend or divert it) rather than that they state falsehoods.
ⲛⲉⲧⲥⲙⲟⲛⲧ' … ⲉⲛⲉⲧⲥⲙⲟⲛⲧ' ⲁⲛ smont — established, fixed, standing firm. The contrast running through the whole saying is fixed against unfixed, not true against false. And the closing line is the sharpest thing in it: these names “have an end in the age.” The vocabulary is temporary equipment, including the vocabulary this book is written in.

Saying 11

One name alone is not uttered in the world: the name the Father gave to the Son. It is higher than everything — it is the name of the Father.

For the Son would not have become Father unless he had put on the Father’s name. Those who have this name perceive it, but they do not speak it. Those who do not have it do not perceive it.

But truth brought names into being in the world for our sake, because it cannot be learned without names.

3 from the Coptic
ⲥⲉⲣ̅ⲛⲟⲉⲓ ⲙⲉⲛ' ⲙ̅ⲙⲟϥ ⲥⲉϣⲁϫⲉ ⲇⲉ ⲉⲣⲟϥ ⲁⲛ noeO, to perceive with the mind, set against shaje, to speak. Having the name and being able to say it are separated on purpose. This is the same distinction Thomas 13 makes when Thomas says his mouth is wholly unable to say what he is like — and is told, for that, that he no longer has a teacher.
ⲥⲁⲃⲏⲗ ϫⲉ ⲁϥϯ ϩⲓⲱⲱϥ' ⲙ̅ⲡⲣⲁⲛ ⲙ̅ⲡⲉⲓⲱⲧ ti hiOOf — to PUT ON, as clothing. The Son becomes Father by wearing the name, which makes the name a garment rather than a label. Set that against Thomas 37, where seeing requires taking your garments off and treading on them, and the two books are using the same image for opposite operations.
ⲁⲧⲙⲉ ϫⲡⲉ ϩⲉⲛⲣⲁⲛ ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ ⲉⲧⲃⲏⲧⲛ̅ jpe — TO BEGET, the verb that runs through Thomas at 14, 15, 46, 53 and 70. Truth begets names, in the world, for our sake. Saying 10 has just called those names a great deception. Both are allowed to stand: the equipment misleads and is nevertheless the only way in.

Saying 12

Truth is one single thing. It is many things — and for our sake it teaches this one thing, in love, through many.

2 from the Coptic
ϩⲛ̅ ⲟⲩⲁⲅⲁⲡⲏ ϩⲓⲧⲛ̅ ϩⲁϩ agapE — Greek: love, and it is the mechanism rather than the sentiment. The many are how the one gets taught, and love is the manner of the teaching. Placed immediately after two sayings about names deceiving, this is the answer to them: multiplicity is not the failure, it is the method.
ⲟⲩⲉⲓ ⲟⲩⲱⲧ' ⲧⲉ ⲧⲙⲉ oua ouOt — a single one, the exact phrase Thomas uses at 4, 22 and 23 for what you become when the two are made one. Philip applies it to truth rather than to a person. The dagger in the transcription marks a place the editor judged the text corrupt.

Saying 13

The rulers wanted to deceive the man, since they saw that he had a kinship with what is truly good. They took the name of the good things and gave it to what is not good, so that through the names they might deceive him and bind him to what is not good.

And afterwards — what a favour they do him! They have him removed from what is not good and set among the good. They knew what they were doing.

For they wanted to take the free man and make him their slave forever.

3 from the Coptic
ⲉⲧⲣⲟⲩϥⲓ ⲡⲉⲗⲉⲩⲑⲉⲣ[ⲟ]ⲥ ⲛ̅ⲥⲉⲕⲁⲁϥ' ⲛⲁⲩ ⲛ̅ϩⲙ<ϩⲁⲗ'> ϣⲁ ⲉⲛⲉ̣ϩ THE SAME PAIR AS SAYING 2, AND HERE IT IS DELIBERATE. eleutheros, the free man; hmhal, the slave. In saying 2 the slave wants only release while the son claims the estate. Here the rulers set out to convert the first into the second — and the stated method is not force. It is renaming. They take the name belonging to good things and attach it to things that are not, and the man is bound by the word rather than by a chain.
ⲁⲣ̅ⲁⲡⲁⲧⲁ ⲙ̅ⲡⲣⲱⲙⲉ apataO — Greek: to deceive, to cheat, to seduce by trickery. Saying 10 said names carry a great planE, a wandering — something that happens. This says who arranges it and why. The two sayings are the same claim, once as a condition and once as a policy.
ⲁⲩⲱ ⲙ̅ⲙⲛ̅ⲛ̅ⲥⲱⲥ ⲉϣϫⲉ ⲉⲩⲉⲓⲣⲉ ⲛⲁⲩ ⲛ̅ⲟⲩϩⲙⲟⲧ' hmot — a favour, a grace, a kindness. The sarcasm is in the Coptic, not supplied by the translator: having moved him among what is not good under a false name, they then move him back and it is recorded as a favour done for him. Rescue from a situation you engineered.

Saying 14

If the man is saved there will be no more sacrifices […] and animals will not be offered up to the powers. It was the animals they used to offer up.

They were offered up alive — and once offered, they died. The man was offered up to God dead — and he lived.

2 from the Coptic
ⲛⲉⲩⲧⲉⲗⲟ ⲙⲉⲛ ⲙ̅ⲙⲟⲟⲩ ⲉϩⲣⲁϊ ⲉⲩⲟⲛϩ̣ ⲛ̅ⲧⲁⲣⲟⲩⲧⲉⲗⲟⲟⲩ ⲇⲉ ⲉϩⲣⲁϊ ⲁⲩⲙⲟⲩ the whole saying turns on a reversal stated without comment: what goes up alive comes down dead, and what goes up dead comes down alive. No explanation is offered. It is left as an observation about which direction the traffic runs.
ⲑⲏⲣⲓⲟⲛ' ⲉϩⲣⲁϊ ⲛ̅ⲛ̅ⲇⲩⲛⲁⲙⲓⲥ thErion, a beast; dynamis, a power. Sacrifice is described as feeding the powers, and the saying opens by making it conditional: if the man is saved, the supply stops. The arrangement depends on the transaction continuing.

Saying 15

Before Christ came there was no bread in the world — just as Paradise, where Adam was, had many trees to feed the animals but no wheat to feed the man. The man fed like the animals.

But when Christ came, the complete man, he brought bread out of heaven, so that the man might be fed with the food of a man.

2 from the Coptic
ⲡⲧⲉⲗⲓⲟⲥ ⲣ̅ⲣⲱⲙⲉ teleios — Greek: complete, brought to its end, finished. There is no moral standard in it — it means nothing is missing. The claim is not that he behaved well but that he was the whole article, and the bread follows from that.
ⲛⲉⲣⲉ ⲡⲣⲱⲙⲉ ⲥⲟⲉⲓϣ ⲛ̅ⲑⲉ ⲛ̅ⲛ̅ⲑⲏⲣⲓⲟⲛ the diagnosis is dietary and it is not moralised: in the garden there was food for beasts and none for men, so the man ate as a beast eats. He was not expelled from somewhere good. He was in a place that had nothing for him.

Saying 16

The rulers thought that what they did, they did by their own power and their own will. But the Holy Spirit, in secret, was working the All through them — as it wished.

3 from the Coptic
ⲛⲉϥ'ⲉⲛⲉⲣⲅⲉⲓ ⲙ̅ⲡⲧⲏⲣϥ energeO — Greek: to be at work, to operate, to be active in something; the verb behind the noun ENERGEIA. This matters beyond Philip: the essence-and-energies distinction Gregory Palamas defended, and which the Councils of Constantinople upheld in 1341, 1347 and 1351, rests on exactly this word — God unknowable in essence, really participated in the energies. Here the Spirit energeO-s ptErf, the All, through people who believe they are acting on their own.
ϩⲛ̅ ⲟⲩⲡⲉⲑⲏⲡ' ethEp — hidden, concealed; the incipit’s word in Thomas, “these are the HIDDEN sayings”, and the thing saying 5 promises will be uncovered. Here it describes a mode of operation rather than a body of teaching: the work is hidden while it is being done, including from the people doing it.
ⲛⲉⲣⲉ ⲛ̅ⲁⲣⲭⲱⲛ' ⲙⲉⲉⲩⲉ archOn — a ruler, one who holds the archE. Saying 13 has them deceiving on purpose and knowing it; here they are mistaken about the most basic fact of their own agency. Both are allowed to stand. Deliberate about the deception, deceived about themselves.

Saying 17

Truth, which has existed from the beginning, is sown everywhere. And many see it being sown — but few are those who see it being reaped.

2 from the Coptic
ⲧⲁⲗⲏⲑⲉⲓⲁ ⲥⲉⲥⲓⲧⲉ ⲙ̅ⲙⲟⲥ ⲙ̅ⲙⲁ ⲛⲓⲙ alEtheia sown in EVERY PLACE, ma nim. Not deposited with a lineage or entrusted to an institution. Set beside Thomas 113, where the kingdom is “spread out across the earth and people do not see it” — the same geography, and the same problem, which is not scarcity but attention.
ϩⲛ̅ⲕⲟⲩⲉⲓ ⲇⲉ † ⲉⲧⲟⲩⲛⲁⲩ ⲉⲣⲟⲥ ⲉⲩⲱⲥϩ ⲙ̅ⲙⲟⲥ the asymmetry is the saying: sowing is public and reaping is not. Compare 7, where reaping out of season only tears the crop up. The dagger marks a place the editor judged the text corrupt.

Saying 18

Some say Mary conceived by the Holy Spirit. They are wrong — they do not know what they are saying. When did a woman ever conceive by a woman?

Mary is the virgin whom no power defiled. She is a great curse to the Hebrews, who are the apostles and the apostolic men. This virgin whom no power defiled […] the powers defile themselves.

And the Lord would not have said “my Father who is in heaven” unless he had another father — he would simply have said “my father”.

2 from the Coptic
ⲁϣ ⲛ̅ϩⲟⲟⲩ ⲉⲛⲉϩ ⲡⲉⲛⲧⲁ ⲥϩⲓⲙⲉ ῶ ⲉⲃⲟⲗ' ϩⲛ̅ ⲥϩⲓⲙⲉ THE ARGUMENT IS GRAMMATICAL AND IT ONLY WORKS IN A SEMITIC LANGUAGE. “Spirit” is feminine in Hebrew and Aramaic — ruach — so a conception by the Spirit would be a woman conceiving by a woman. Whoever framed this was thinking in a language where the gender of the noun does that work, then wrote it down in Coptic, where the Greek loanword pneuma is neuter and the joke no longer bites. It is a fossil of the text’s own prehistory.
ⲉⲧⲉ ⲙ̅ⲡⲉ ⲇⲩⲛⲁⲙⲓⲥ ϫⲁϩⲙⲉⲥ jOhm — to defile, to stain. The powers defile; she was not defiled; and the closing clause turns it round — the powers defile THEMSELVES. What they do to others is described as something they are doing to their own condition.

Saying 19

The Lord said to the students: […] out of every house. Bring into the house of the Father. But do not steal in the house of the Father, and do not carry anything off.

1 from the Coptic
ⲙ̣̅ⲡⲣ̅ϫⲓⲟⲩ<ⲉ> ⲇⲉ ⲛ̅ⲧⲟϥ' ϩⲛ̅ ⲡⲏⲉⲓ ⲙ̅ⲡⲉⲓⲱⲧ jioue — TO STEAL. The instruction is asymmetric on purpose: carry in from everywhere, take nothing out. The angle brackets mark an editorial emendation, so the final letter is a correction rather than what stands on the papyrus. Compare Thomas 21 and 103, where the whole problem is a house being entered by someone who intends to remove things.

Saying 20

“Jesus” is a hidden name; “Christ” is a revealed name. That is why “Jesus” is not particular to any language — he is always called by the name Jesus. But “Christ” in Syriac is Messiah, and in Greek it is Christ; certainly all the rest have it in their own tongue.

“The Nazarene” is the one who reveals what is hidden.

2 from the Coptic
ⲟⲩⲣⲁⲛ ⲡⲉ ⲉϥϩⲏⲡ' ⲡⲉⲭ<ⲣⲥ> ⲟⲩⲣⲁⲛ ⲡⲉ ⲉϥⲟⲩⲟⲛϩ ⲉⲃⲟⲗ' hEp and ouOnh ebol — HIDDEN and MADE MANIFEST, the founding pair of Thomas, running from its incipit through sayings 5, 6 and 57. Philip applies it to the names themselves: one name resists translation and one exists only in translation. A name that changes in every language is by that fact a revealed one.
ⲡⲛⲁⲍⲁⲣⲏⲛⲟⲥ ⲡⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲡⲉ ⲙ̅ⲡⲡⲉⲑⲏⲡ' the title is treated as a job description rather than a place of origin: the Nazarene is the one who makes the hidden manifest. Both halves of the Thomas pair in a single clause, with a person in between them doing the work.

Saying 21

Christ has everything within him — whether man, or angel, or mystery — and the Father.

2 from the Coptic
ⲉⲓⲧⲉ ⲣⲱⲙⲉ ⲉⲓⲧⲉ ⲁⲅ'ⲅⲉⲗⲟⲥ ⲉⲓⲧⲉ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲁⲩⲱ ⲡⲉⲓⲱⲧ the list is graded — man, angel, mystErion — and then the Father is added outside the eite…eite construction that holds the other three. Not a fourth item in the series. A separate clause, appended.
ⲡⲉ<ⲭⲥ> ⲟⲩⲛ̅ⲧⲁϥ' ⲟⲩⲟⲛ ⲛⲓⲙ' ϩⲣⲁϊ ⲛ̅ϩⲏⲧϥ “has everything in him” — ouon nim, every single one. Compare saying 101, where the anointed one HAS the All, and Thomas 77, “I am the All.” Having and being are kept distinct across the two books, and this saying is on the having side.

Saying 22

Those who say the Lord died first and then rose are wrong — for he rose first, and then died.

If someone does not first obtain the resurrection, he will not die. As God lives, that one would […]

2 from the Coptic
ⲁϥⲧⲱⲟⲩⲛ ⲅⲁⲣ' ⲛ̅ϣⲟⲣⲡ' ⲁⲩⲱ ⲁϥⲙⲟⲩ RESURRECTION BEFORE DEATH, AND IT IS STATED AS A CORRECTION OF PEOPLE WHO HAVE THE ORDER WRONG. Not a promise about what happens after you die. A claim that the rising is the earlier event and the dying follows it — which makes resurrection something that happens to the living, and the ordinary sequence the error.
ⲉⲧⲙ̅ ⲟⲩⲁ ϫⲡⲉ ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲛ̅ϣⲟⲣⲡ' ϥⲛⲁⲙⲟⲩ ⲁⲛ jpe — to beget, to obtain, to bring forth; the verb that runs through Thomas at 14, 15, 46, 53 and 70, and through Philip at 11. You BEGET the resurrection, and until you have, you cannot properly die. Set beside Thomas 1 — whoever finds the interpretation “will not taste death” — the two books are describing the same reordering from opposite ends.

Saying 23

No one hides a large valuable thing inside something large — but many a time a man has thrown countless thousands into a thing worth a penny.

So it is with the soul. It is a precious thing, and it came to be in a body held in contempt.

2 from the Coptic
ϩⲁ ⲟⲩⲁⲥⲥⲁⲣⲓⲟⲛ assarion — a Roman copper coin, the smallest in ordinary circulation. Not a generic “penny”: a specific denomination a reader would have had in a pocket. The saying is about concealment economics — you hide value in what nobody would search.
ⲟⲩϩⲱⲃ ⲉϥⲧⲁⲉⲓⲏⲩ ⲡⲉ ⲁⲥϣⲱⲡⲉ ϩⲛ̅ⲛⲟⲩⲥⲱⲙⲁ ⲉϥϣⲏⲥ shEs — worthless, contemptible, cheap. And note the verb: the soul CAME TO BE in it, shOpe, not was imprisoned in it. Compare Thomas 29, where the great wealth “made its home” in the poverty — ouOh, took up residence. Neither book says trapped.

Saying 24

Some are afraid that they may rise naked. Because of this they want to rise in the flesh — and they do not know that it is those who wear the flesh who are the naked ones. Those who […] to strip themselves are the ones who are not naked.

2 from the Coptic
ⲛⲉⲧⲣ̅ⲫⲟⲣⲉⲓ ⲛ̅ⲧⲥ[ⲁⲣⲝ ⲛ̅ⲧⲟ]ⲟ̣ⲩ ⲡⲉ ⲉⲧⲕⲏⲕⲁϩⲏⲩ phoreO — Greek: to wear, to carry about as clothing. The inversion is exact and it is the whole saying: wearing the flesh IS the nakedness, so the people trying to keep covered are the exposed ones. Set beside Thomas 37, where seeing requires stripping without shame and treading on the clothes.
ⲣ̅ ϩⲟⲧⲉ ϫⲉ ⲙⲏⲡⲱⲥ ⲛ̅ⲥⲉⲧⲱⲟⲩⲛ ⲉⲩⲕⲁⲕⲁϩⲏⲩ the motive named is FEAR, hote — not error and not wickedness. The doctrine of bodily resurrection is diagnosed here as something people arrived at because they were frightened, which is a claim about how the belief was formed rather than whether it is true.

Saying 25

“Flesh and blood will not inherit the kingdom of God.” What is this that will not inherit? The flesh that is on us. And what is it that will inherit? The flesh of Jesus, and his blood.

That is why he said: whoever does not eat my flesh and drink my blood has no life in him. What does it mean? His flesh is the word, and his blood is the Holy Spirit. Whoever has received these has food, and drink, and clothing.

And I fault the others who say the flesh will not rise. Both sides are at fault. You say the flesh will not rise — then tell me what will rise, so that we may honour you. You say the spirit in the flesh, and this light in the flesh. But this too is a thing in the flesh: whatever you say, you say nothing outside the flesh.

It is necessary to rise in this flesh, since everything exists in it.

3 from the Coptic
ϩⲁⲡⲥ̅ ⲡⲉ ⲉⲧⲱⲟⲩⲛ ϩⲛ̅ ⲧⲉⲉⲓⲥⲁⲣⲝ' ⲉϩⲱⲃ ⲛⲓⲙ' ϣⲟⲟⲡ' ⲛ̅ϩⲏⲧⲥ̅ THE SHARPEST ANTI-ESCAPE LINE IN EITHER BOOK. hapse — it is necessary, it must be. Rise IN THIS FLESH, and the reason given is not consolation but inventory: hOb nim shoop nhEts, EVERYTHING EXISTS IN IT. There is nowhere else to rise. Whatever a gnostic text is supposed to say about matter, this one says the flesh is where the contents are — which is the same position as Thomas 77, “split the wood, I am there,” and 113, the kingdom spread out on the earth.
ⲧⲉϥ'ⲥⲁⲣⲝ ⲡⲉ ⲡⲗⲟⲅⲟⲥ ⲁⲩⲱ ⲡⲉϥ'ⲥⲛⲟϥ' ⲡⲉ ⲡ<ⲡⲛⲁ> ⲉⲧⲟⲩⲁⲁⲃ the identification is flat and unhedged: sarx is logos, snof is pneuma. Which resolves the quotation it opened with — the flesh that cannot inherit and the flesh that must be eaten are not the same flesh, and the argument between the two parties is a failure to notice that.
ⲉⲕϫⲉ ⲗⲁⲁⲩ ⲁⲛ ⲙ̅ⲡⲃⲟⲗ ⲛ̅ⲧⲥⲁⲣⲝ “you say nothing outside the flesh.” The argument is turned on the arguers: whatever alternative you propose, you propose it from inside the thing you are dismissing. Both parties are faulted — those who deny the resurrection of the flesh and those who insist on it — because both are speaking from within it.

Saying 26

In this world, those who put on the garments are better than the garments. In the kingdom of heaven, the garments are better than those who put them on.

1 from the Coptic
ⲛⲉⲧϯ ϩⲓⲱⲟⲩ ⲛ̅ⲛ̅ϩⲃⲥⲱ ⲥⲉⲥⲟⲧⲡ' sOtp — to be chosen, to be superior; the same root as the “chosen” in Thomas 8, 23 and 49. Here it ranks wearer against garment, and the ranking flips between the two places. Held with saying 24, where wearing the flesh is what makes you naked, and 11, where the Son becomes Father by putting the name on: clothing in this book is never merely covering.

Saying 27

What is manifest, through what is manifest. What is hidden, through what is hidden. And there are some hidden through what is manifest.

1 from the Coptic
ⲟⲩⲛ ϩⲟⲉⲓⲛⲉ ⲉⲩϩⲏⲡ' ϩⲓⲧⲛ̅ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ three clauses on hEp and ouOnh ebol, hidden and manifest, the founding pair of Thomas. The third clause is the one worth having. Some things are hidden BY WHAT IS VISIBLE — concealed by display rather than by darkness, exactly as Philip 83 has the Father’s image hidden by his own light.

Saying 28

There is water in water. There is fire in chrism.

1 from the Coptic
ⲟⲩⲙ̅ⲙⲟⲟⲩ ϩⲛ̅ ⲟⲩⲙⲟⲟⲩ ⲟⲩⲛ̅ ⲕⲱϩⲧ' ϩⲛ̅ⲛⲟⲩⲭⲣⲓⲥⲙⲁ eleven words, and it is the whole argument of saying 101 in miniature. Baptism is water in water — the same thing twice, nothing added. Chrism is fire in oil, one thing carrying another. kOht is the fire Thomas casts on the world at 10 and that comes out of the stones at 13. This is why the chrism is lord over baptism rather than merely finer than it.

Saying 29

Jesus took them all by stealth. For he did not appear as he was, but appeared in the way they would be able to see him.

He appeared to them all: to the great as great, to the small as small, to the angels as an angel, and to men as a man. Because of this his word hid itself from everyone.

Some indeed saw him and thought they were seeing themselves. But when he appeared to his students in glory on the mountain, he was not small — he became great. Yet he made the students great, so that they would be able to see him as great.

3 from the Coptic
ϩⲟⲉⲓⲛⲉ ⲙⲉⲛ' ⲁⲩⲛⲁⲩ ⲉⲣⲟϥ' ⲉⲩⲙⲉⲉⲩⲉ ϫⲉ ⲛⲁⲩⲛⲁⲩ ⲉⲣⲟⲟⲩ ⲙ̅ⲙⲓⲛ ⲙ̅ⲙⲟⲟⲩ “they saw him, thinking they were seeing themselves.” Not an error the text corrects. It is what happens when something appears in the only form you are equipped to receive — and the last sentence says the fix is not to see more accurately but to be MADE GREAT, so that a greater form becomes visible. The capacity is what changes, not the object.
ⲁⲡⲉϥ'ⲗⲟⲅⲟⲥ ⲁϥϩⲟⲡϥ' ⲉⲟⲩⲟⲛ ⲛⲓⲙ hOp — to hide, reflexive here: the logos hid ITSELF. Concealment is described as the consequence of appearing to everyone in their own measure, not as a policy of withholding. Compare saying 27 immediately above: hidden by what is manifest.
ⲁⲓⲥ̅ ϥⲓⲧⲟⲩ ⲛ̅ϫⲓⲟⲩⲉ jioue — BY THEFT, by stealth; the same noun as the thief in Thomas 21 and 103, and the verb forbidden in the Father’s house at Philip 19. The book is willing to use its own prohibited image for what he does.

Saying 30

He said on that day, in the thanksgiving: “You who have joined the complete light with the Holy Spirit — join the angels to us also, as the images.”

2 from the Coptic
ϩⲟⲧⲣ̅ ⲛ̅ⲁⲅ'ⲅⲉⲗⲟⲥ ⲉⲣⲟⲛ' ϩⲱⲱⲛ ⲁ ⲛϩⲓⲕⲱⲛ hOtr — to join, to yoke together; hikOn, the image. The request is not to become angels but to be joined TO them “as the images” — which puts us on the image side of a pairing rather than the original side. Compare Thomas 22, where entry requires putting an image in place of an image.
ϩⲛ̅ ⲧⲉⲩⲭⲁⲣⲓⲥⲧⲉⲓⲁ eucharisteia — the thanksgiving. One of the few places this book describes a rite being performed rather than argued about, and what is said in it is a request for joining. The dagger marks a place the editor judged the text corrupt.

Saying 31

Do not despise the lamb — for without it, it is not possible to see the king. No one will be able to go in to the king naked.

1 from the Coptic
ⲙⲛ̅ ⲗⲁⲁⲩ ⲛⲁϣϯ ⲡⲉϥ'ⲟⲩⲟⲉⲓ ⲉϩⲟⲩⲛ' ⲉⲡⲣ̅ⲣⲟ ⲉϥ'ⲕⲏⲕⲁϩⲏⲩ kEkahEu — naked, the same word as saying 24, where those who wear the flesh are the naked ones. Read the two together and the requirement is not modesty: you cannot approach unclothed, and the flesh does not count as clothing. Something else has to be put on, which is what sayings 11 and 26 are about.

Saying 32

The man of heaven has many more sons than the man of earth. If the sons of Adam are many, and yet they die — how much more the sons of the complete man, who do not die but are begotten at every moment.

2 from the Coptic
ⲁⲗⲗⲁ ⲥⲉϫⲡⲟ ⲙ̅ⲙⲟⲟⲩ' ⲟⲩⲟⲉⲓϣ ⲛⲓⲙ jpo again — begotten, and the tense is the point: ouoeish nim, AT EVERY MOMENT, continuously. Not born once. The alternative to dying offered here is not permanence but constant begetting, which is a stranger claim and a more interesting one.
ⲙ̅ⲡⲧⲉⲗⲉⲓⲟⲥ ⲣ̅ⲣⲱⲙⲉ teleios, the complete man, as at saying 15 where he brings bread out of heaven. The comparison is arithmetical rather than moral — his sons outnumber Adam’s — which fits a book that keeps counting: five in a house, ninety-nine sheep, seventy-two colours.

Saying 33

The father makes a son. The son has not the power in him to make a son — what has been begotten cannot itself beget. What the son brings forth for himself are brothers. Not sons.

4 from the Coptic
ⲧⲁⲙⲉⲓⲟ ϣⲏⲣⲉ tameio — to make, fashion, manufacture. It is a maker's verb, the one used of craftsmen, and it is kept apart from jpo below all the way through.
ⲙⲛ̅ ϭⲟⲙ ⲙ̅ⲙⲟϥ' ⲛ̅ϥⲧⲁⲙⲓⲉ mn com mmof — literally “there is no power in him”. Not forbidden, not withheld as a punishment: unable. The saying is describing a limit in the thing itself, not a rule imposed on it.
ⲡⲉⲛ'ⲧⲁⲩϫⲡⲟϥ ⲅⲁⲣ' ⲙⲛ̅ ϭⲟⲙ' ⲙ̅ⲙⲟϥ' ⲛ̅ϥϫⲡⲟ pentaujpof — “the one whom they begot”. What is generated does not generate. jpo is begetting, not making; the two verbs are never swapped in this saying.
ⲛ̅ϩⲛ̅ⲥⲛⲏⲩ ⲛ̅ϩⲛ̅ϣⲏⲣⲉ ⲁⲛ n-hn-snēu n-hn-šēre an — “brothers, not sons”, with the negation an landing last, where the weight falls. Whatever you received, you can only ever hand sideways. Anyone who received it and then stands as father over those who come after is claiming a position the text says is not available to them.

Saying 34

Everyone brought forth inside the ordered world is brought forth out of nature, and the rest out of whatever it was that brought them forth — each fed from the place it was born. A person is fed by being promised: promised toward the place above.

4 from the Coptic
ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ kosmos — the arranged order, the same term the LNV keeps unglossed everywhere else. Not “the planet”; the arrangement.
ϩⲛ̅ ⲧⲫⲩⲥⲓⲥ physis — nature, the given order of growth. Greek loanword, set directly opposite the place above at the end of the saying.
[ⲉⲩⲥⲟⲉⲓ]ϣ' ⲉⲃⲟⲗ' ⲙ̅ⲙⲁⲩ soeiš — to nourish, to feed. The square brackets are the transcription's: the letters inside them are a restoration, not what survives on the page. Quoted here with the apparatus intact so you can see how much of it is reconstruction.
ⲡⲣ̅[ⲣ]ⲏⲧ' ⲉϩ̣ⲟ̣[ⲩⲛ ⲉⲡⲧⲟ]ⲡⲟⲥ ⲙ̅ⲡⲥⲁ ⲛⲧⲡⲉ p-r-rēt — the promise; topos — the place. This whole clause is heavily restored, and the reading rests on it: what feeds you tells you where you are from. It is a diagnostic, not a comfort.

Saying 35

[ … ] him from the mouth. Had the Word come out from there, it would be fed from the mouth, and it would come to completion. For the complete conceive and give birth by a kiss. This is why we kiss one another — we take our conceiving from the grace that is in each other.

6 from the Coptic
[........] the transcription's dots mark a hole in the page. The saying opens mid-sentence and the subject is simply gone; nobody knows who “him” is.
ⲧ'ⲧⲁⲡⲣⲟ tapro — the mouth. It carries both things this saying needs: the organ of the word and the organ of the kiss.
ⲁ̣ⲡⲗⲟⲅⲟⲥ p-logos — the Word. The underdot marks a letter the transcriber could not read with certainty.
ⲛ̅ⲧⲉⲗⲉⲓⲟⲥ ⲛ̅ⲧⲉⲗⲉⲓⲟⲥ teleios — complete, brought to its end. Not “morally flawless”. The word is about something having reached its full form, which is why it can be said of people here without arrogance.
ϩⲓⲧⲛ̅ ⲟⲩⲡⲉⲓ ⲉⲩῶ ⲁⲩⲱ ⲉⲩϫⲡⲟ hitn oupei euō auō eujpo — “by a kiss they conceive and give birth”. ō is the verb for conceiving, being pregnant.
ⲧⲭⲁⲣⲓⲥ ⲉⲧϩⲛ̅ ⲛ̅ⲛ̅ⲛⲉⲣⲏⲩ t-charis et-hn n-nerēu — “the grace that is in one another”. Not dispensed downward from an office; already in the people, and passed between them directly. What the saying makes central is transmission mouth to mouth, person to person.

Saying 36

Three walked with the Lord at all times: Mary his mother; and her sister; and Magdalene, the one they call his partner. For his sister and his mother and the one joined to him were each of them Mary.

5 from the Coptic
ⲙⲟⲟϣⲉ ⲙⲛ̅ ⲡϫⲟⲉⲓⲥ moošhe mn p-joeis — “walked with the Lord”, and ouoeiš nim, at every time. Constant company, not an occasional following.
ⲧⲉⲥⲥⲱⲛⲉ tes-sōne — HER sister. The possessive is feminine: the sister of Mary his mother, not his own.
ⲧⲉϥⲕⲟⲓⲛⲱⲛⲟⲥ koinōnos — Greek: partner, associate, the one who holds things in common with you. It is used of business partners and of spouses alike, and it does not by itself settle which is meant here.
ⲧⲉϥⲥⲱⲛⲉ tef-sōne — HIS sister. Five words after tes-sōne, “her sister”, the possessive has changed. The text contradicts itself inside one saying and it is left standing rather than tidied.
ⲧⲉϥϩⲱⲧⲣⲉ tef-hōtre — from hōtr, to yoke, to join. The joined one. The saying reaches for two different words, one Greek and one Coptic, and its own stated interest is neither: it is that all three women bear the same name.

Saying 37

“The Father” and “the Son” are single names. “The Holy Spirit” is a double name. For they are everywhere — above and below, in what is hidden and in what is shown.

The Holy Spirit is in what is shown: it is below. It is in what is hidden: it is above.

5 from the Coptic
ⲛ̅ϩⲁⲡⲗⲟⲩⲛ haploun — single, simple, one-fold. A Greek loanword, and the hinge of the saying.
ⲛ̅ⲇⲓⲡⲗⲟⲩⲛ diploun — double, two-fold. The name has to be said twice because the thing it names occupies two places at once. It is a claim about the Spirit's position, not about its title.
ⲡ<ⲡⲛⲁ> ⲉⲧⲟⲩⲁⲁⲃ the angle brackets are the transcription expanding a nomen sacrum: the scribe wrote pna as an abbreviation, the way Christian scribes routinely contracted sacred words, and the editor has filled it back out to pneuma.
ⲥⲉϩⲛ̅ ⲡⲉⲑⲏⲡ' ⲥⲉϩⲛ̅ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ pethēp — the hidden; netouonh ebol — the ones shown forth. The pair runs through the whole gospel and is not a moral distinction: it is about what is currently visible.
ϥϩⲙ̅ ⲡⲟⲩⲱⲛϩ ⲉⲃⲟⲗ' ϥϩⲙ̅ ⲡⲥⲁ ⲙⲡⲓⲧⲛ̅ ϥϩⲙ̅ ⲡⲉⲑⲏⲡ' ϥϩⲙ̅ ⲡⲥⲁ ⲛⲧⲡⲉ four clauses, no conjunctions, laid flat against each other. Shown means below; hidden means above. The same thing is being located twice, not two things described.

Saying 38

The powers that mean harm end up serving the holy ones. They are blinded by the Holy Spirit, so that when they act for the holy ones they take themselves to be waiting on an ordinary man.

This is why a disciple once asked the Lord for something belonging to the world. He said to him: ask your mother, and she will give you out of what belongs to somebody else.

5 from the Coptic
ⲛ̅ⲇⲩⲛⲁⲙⲓⲥ ⲙ̅ⲡⲟⲛⲏⲣⲟⲛ' dynameis — powers, in the plural; ponēron — harmful, evil. Not devils with pitchforks. Powers is the political word, and it is the one the text chooses.
ⲥⲉⲟ ⲅⲁⲣ ⲛ̅ⲃⲗ̅ⲗⲉ n-bllé — blind. The powers are not persuaded or defeated; they simply cannot see who they are working for.
ⲉⲩⲣ̅ϩⲩⲡⲏⲣⲉⲧⲉⲓ ⲛ̅ⲛⲟⲩⲣⲱⲙⲉ hypēreteō — to serve as an underling, the word for a subordinate doing a superior's errands. They think they are doing a small job for an ordinary man.
ⲁⲩ⟦ⲙ̅⟧ⲙⲁⲑⲏⲧⲏⲥ the double brackets are a scribal cancellation: the copyist wrote a letter here, then struck it out. The transcription keeps the mistake visible rather than silently correcting it.
ⲉⲃⲟⲗ ϩⲛ̅ ⲁⲗⲗⲟⲧⲣⲓⲟⲛ allotrion — belonging to another, somebody else's property. The reply is not a refusal. It relocates the request: what the world has to hand out was never the world's to give.

Saying 39

The apostles said to the disciples: let our whole offering get salt for itself. They called Wisdom “salt”. Without her no offering is acceptable.

4 from the Coptic
ⲧⲙ̅ⲡⲣⲟⲥⲫⲟⲣⲁ ⲧⲏⲣⲥ̅ prosphora — the offering, the thing carried up and presented. A technical term for what is brought to an altar.
ⲙⲁⲣⲉⲥϫⲡⲟ̣ [ⲛ]ⲁ̣ⲥ ⲛ̅ⲟⲩϩⲙⲟⲩ' marés-jpo nas n-ou-hmou — let it beget salt FOR ITSELF. jpo is the begetting verb, the same one running through 33, 34 and 35. The offering is not seasoned by somebody else; it is to produce the thing out of itself.
ⲛⲉⲩⲙⲟⲩⲧⲉ [ⲉⲧⲥⲟⲫⲓ]ⲁ Sophia. The square brackets mark a restoration — the name is not fully legible on the page, and the identification of salt with Wisdom rests on the restored letters.
ϫⲉ ϩⲙⲟⲩ ⲁϫⲛ<ⲧⲥ> ⲙⲁⲣⲉ ⲡⲣⲟⲥⲫ[ⲟⲣⲁ ϣⲱ]ⲡⲉ ⲉϥϣⲏⲡ' ajn-ts — without HER. The angle brackets are an editorial emendation of what the scribe actually wrote. Salt has been feminine since the sentence before.

Saying 40

But Wisdom is barren, without a child. For this reason she is called a trace of salt. Wherever they will [ … ] in their own way, the Holy Spirit [ … ] — and her children are many.

4 from the Coptic
ⲧⲥⲟⲫⲓⲁ ⲇⲉ ⲟⲩⲥⲧⲉⲓⲣ[ⲁ ⲧⲉ ⲁϫⲛ̅] ϣⲏⲣⲉ steira — barren, the medical word for a woman who bears no children. The brackets show how much of the clause is restored.
ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟ[ⲥ ϫⲉ ⲡⲕⲉ]ⲥⲉⲡⲉⲓ ⲛ̅ϩⲙⲟⲩ “a trace of salt” — what is left of it, the residue. A name given to her, not one she takes.
ⲡⲙⲁ ⲉⲧⲟⲩⲛⲁϣ̣[....]ⲛ̣̅ϣ̣ ⲛ̅ⲧⲟⲩϩⲉ ⲡⲡ<ⲛⲁ> ⲉⲧⲟⲩⲁⲁⲃ̣ [......] two holes in the page, one of them inside a word. Whatever explained how the barren one comes to have children was written in exactly the part that did not survive.
[ⲁⲩ]ⲱ̣ ⲛⲁϣ[ⲉ] ⲛⲉⲥϣⲏ̣ⲣⲉ naše nes-šēre — her children are MANY. The saying opens barren and closes many, and leaves the contradiction standing without resolving it.

Saying 41

What the father has belongs to the son. And the son himself, while he is still small, is not entrusted with what is already his. When he becomes a man, his father gives him everything he has.

5 from the Coptic
ⲡⲉⲧⲉⲩⲛ̅ⲧⲁϥϥ' ⲛ̅ϭⲓ ⲡⲉⲓⲱⲧ' ⲛⲁ ⲡϣⲏⲣⲉ ⲛⲉ the possession is settled in the first clause. What follows is not about earning it.
ϩⲟⲥⲟⲛ ϥⲟ ⲛ̅ⲕⲟⲩⲉⲓ' hoson f-o n-kouei — as long as he is small. The only thing standing between the son and what is his is his own size.
ⲙⲁⲩⲡⲓⲥⲧⲉⲩⲉ ⲛⲁϥ' ⲁⲛⲉⲧⲉ ⲛⲟⲩϥ' pisteuō — to entrust, to place something in someone's keeping. It is the same verb as “believe”, and here it carries its plain sense: nobody hands the small son the keys. Faith in this vocabulary is a transfer of custody, not an opinion held about something.
ϩⲟⲧⲁⲛ ⲉϥ ϣⲁϣⲱⲡⲉ ⲣ̅ⲣⲱⲙⲉ hotan ef-šašōpe r-rōme — when he comes to be a man. A change in the son, not a decision by the father.
ϣⲁⲣⲉ ⲡⲉϥⲉⲓⲱⲧ' ϯ ⲛⲁϥ ⲛⲉⲧⲉⲩⲛ̅ⲧⲁⲃⲥⲉ ⲧⲏⲣⲟⲩ netevn-tabse tērou — all that he has. Nothing is held back, and nothing had to be won.

Saying 42

Those who go astray are begotten by the Spirit, and it is by that same Spirit that they go astray again. So it is by one and the same breath that the fire is kindled and the fire is put out.

4 from the Coptic
ⲛⲉⲧⲥⲟⲣⲙ' sōrm — to wander, to be led off the road. Going astray here is a matter of direction, not of guilt.
ⲛⲉⲧⲉ ⲡ'ⲡ<ⲛⲁ> ϫⲡⲟ ⲙ̅ⲙⲟⲟⲩ the Spirit begets them — jpo again, the begetting verb that runs through 33, 34, 35 and 39. The ones who wander are not outsiders. They were fathered by the same Spirit.
ϩⲓⲧⲙ̅ ⲡⲓⲡ<ⲛⲁ> ⲟⲩⲱⲧ' pi-pneuma ouōt — the ONE SAME Spirit. pneuma is breath as much as spirit, and the image only works if you can hear both at once: it is the same lungs either way.
ϥϫⲉⲣⲟ ⲛ̅ϭⲓ ⲡⲕⲱϩⲧ' ⲁⲩⲱ ϥⲱϣⲙ̅ f-jero … f-ōšm — it blazes up, it is snuffed out. One breath, opposite outcomes. What decides is the state of the fire, not the quality of the breath.

Saying 43

Echamoth is one thing and Echmoth is another. Echamoth is Wisdom plainly. Echmoth is the Wisdom of death — the one that knows death — and she is the one they call the little Wisdom.

5 from the Coptic
ⲕⲉⲟⲩⲁ ⲡⲉ ⲉ<ⲭⲁⲙⲱⲑ> ⲁⲩⲱ ⲕⲉⲟⲩⲁ ⲡⲉ' ⲉ<ⲭⲙⲱⲑ> two names one letter apart. The angle brackets are the editor expanding what the scribe abbreviated; the whole saying turns on a single syllable, which is presumably why it needed saying at all.
ⲧⲥⲟⲫⲓⲁ ϩⲁⲡⲗⲱⲥ haplōs — plainly, simply, without qualification. The adverb of haploun, the word for the single names back in 37.
{ⲧⲥⲟⲫⲓⲁ ⲙ̅ⲡⲙⲟⲩ ⲉⲧⲉ ⲧⲁⲉⲓ ⲧⲉ} the braces mark dittography: the copyist's eye slipped back and he wrote this clause a second time. The transcription keeps the duplicate visible instead of quietly deleting it, which is why the same six words appear twice running.
ⲉⲧⲥⲟⲟⲩⲛ ⲙ̅ⲡⲙⲟⲩ et-souōn m-p-mou — the one who KNOWS death. souōn is knowing by acquaintance, the same verb behind gnosis: not knowing a fact about death but being on familiar terms with it.
ⲧⲁⲉⲓ ⲉⲧⲟⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲥ ϫⲉ ⲧⲕⲟⲩⲉⲓ ⲛ̅ⲥⲟⲫⲓⲁ t-kouei n-sophia — the little Wisdom. A name she is given, and the diminutive is doing the work.

Saying 44

There are animals that submit to man — the bull, the ass, and others of that kind. And there are others that do not submit: they keep to themselves out in the wastelands.

A man ploughs the field by means of the animals that submit, and out of that he is fed — he and the animals both, the ones that submit and the ones that do not.

So it is with the complete man. He ploughs by means of powers that submit, and he readies everything to come into being. This is why the whole place stands: the good and the evil, the right hand and the left, all of it.

The Holy Spirit herds every one of them and rules all the powers — those that submit, those that do not, and those that keep to themselves. For indeed he [ … ] pens them in, so that [ … ] wish, they cannot get out.

7 from the Coptic
ϩⲛ̅ⲑⲏⲣⲓⲟⲛ ϣⲟⲟⲡ' ⲉⲩϩⲩⲡⲟⲧⲁⲥⲥⲉ thērion — beast, animal; hypotassō — to be placed under, to be subject. hypotassō is a military and political word, and it is used eight times in this one saying. The whole thing is about who is under whom.
ⲉⲩⲟⲩⲁⲧ' ϩⲛ̅ ⲛⲉⲣⲏⲙⲓⲁ' eu-ouat hn n-erēmia — alone, on their own, in the desert places. Not hostile. Just not harnessed.
ⲙ̅ⲡⲧⲉⲗⲓⲟⲥ ⲣ̅ⲣⲱⲙⲉ p-telios r-rōme — the complete man, the same teleios as 35. The comparison is farming: he does not destroy the powers, he puts them to work.
ϩⲓⲧⲛ̅ ϩⲛ̅ⲇⲩⲛⲁⲙⲓⲥ † ⲉⲧϩⲩⲡⲟⲧⲁⲥ'ⲥⲉ the dagger is the editor's mark for a corrupt passage — the text here does not make sense as written and no confident reading is possible. It is left standing rather than smoothed over.
ⲉⲓⲧⲉ ⲛⲉⲧⲛⲁⲛⲟⲩⲟⲩ' ⲉⲓⲧⲉ ⲛⲉⲑⲟⲟⲩ ⲁⲩⲱ ⲛⲟⲩⲛⲁⲙ' ⲙⲛ̅ ⲛ̅ϭⲃⲟⲩⲣ the good and the evil, the right and the left. The whole place stands BECAUSE of both; the saying does not ask you to get rid of half of it.
ϥⲙⲟⲟⲛⲉ ⲟ̣[ⲩⲟ]ⲛ ⲛⲓ̣ⲙ' ⲁⲩⲱ ϥⲣ̅ⲁⲣⲭⲉⲓ ⲛ̅ⲛ̅ⲇⲩⲛⲁⲙⲓⲥ ⲧ[ⲏⲣⲟ]ⲩ̣ f-moone — he shepherds; f-r-archei — he rules, from archō, to be first. The Spirit is the ruler over the rulers, and the herding verb sits right beside the ruling one.
ϥϭⲱⲉ̣[....]ϣ̣ ⲱⲧⲡ' ⲙ̅ⲙⲟⲟⲩ ⲉϩ̣ⲟⲩⲛ' a hole eaten through the middle of a word. Whatever the Spirit does to pen them in was written here.

Saying 45

The one who was moulded is beautiful — and yet you would not find his sons to be well-made things. If he had not been moulded but begotten, you would find his seed noble. But as it stands, he was moulded, and he begot. What sort of nobility is that?

5 from the Coptic
[ⲡⲉⲛⲧ]ⲁ̣ⲩⲡⲗⲁⲥⲥⲉ ⲙ̅ⲙⲟϥ plassō — to mould, to shape out of clay. It is the verb of Genesis 2:7, where the man is formed from the ground, and the whole saying is an argument about what that verb costs.
ⲛⲉ[ⲥⲱϥ ⲁⲩⲱ ⲛ]ⲉⲕⲛⲁϩⲉ ⲁⲛⲉϥϣⲏⲣⲉ the negative is not in the Coptic. It is supplied here because without it the argument contradicts itself two lines later. Worth knowing that the sentence you are reading has a word in it that the page does not.
ⲙ̅ⲡⲗⲁⲥⲙⲁ ⲛ̅ⲉⲩⲅⲉⲛⲏ̣ⲥ plasma — a moulded thing, the noun of the same verb; eugenēs — well-born, noble by descent. Moulding produces objects; only begetting produces descent.
ⲙ̅ⲡⲟⲩⲣ̣̅ⲡⲗⲁⲥⲥⲉ ⲙ̅ⲙⲟϥ' ⲁⲗⲗⲁ ⲁⲩϫⲡⲟϥ' moulded set directly against begotten — the same pair as 33, where the father makes and the son begets. Philip keeps these two verbs apart everywhere.
ⲁϥ'ϫⲡⲟ ⲁϣ ⲛ̅ⲉⲩⲅⲉⲛⲉⲓⲁ ⲡⲉ ⲡⲁⲉⲓ' aš n-eugeneia pe pai — “what nobility is this?” Left as a question. The saying does not answer it.

Saying 46

First adultery came, and after it murder. And he was begotten in adultery, for he was the serpent's son. So he became a killer of men, like his other father, and he killed his brother.

Every joining that has taken place between those unlike one another is adultery.

5 from the Coptic
ϣⲟⲣⲡ' ⲁⲧ<ⲙⲛⲧ>ⲛⲟⲉⲓⲕ' ϣⲱⲡⲉ ⲙ̅ⲙⲛ̅ⲛ̅ⲥⲱⲥ ⲫⲱⲧⲃⲉ the angle brackets expand mnt-, the prefix that turns a word into an abstract noun — the scribe abbreviated it. phōtbe is murder. The order is the argument: the adultery comes first and the killing follows from it.
ⲡϣⲏⲣⲉ ⲅⲁⲣ' ⲙ̅ⲫⲟϥ' ⲡⲉ m-phof — the serpent. p-šēre m-phof, the serpent's son.
ⲁϥϣⲱⲡⲉ ⲛ̅ϩⲁⲧⲃ̅ⲣⲱⲙⲉ ⲛ̅ⲑⲉ ⲙ̅ⲡⲉϥⲕⲉⲉⲓⲱⲧ' pef-ke-eiōt — his OTHER father. ke- means other, another, and it is doing real work here: the text is being precise that there were two, and that he took after the second.
ⲕⲟⲓⲛⲱⲛⲓⲁ ⲇⲉ ⲛⲓⲙ' koinōnia — the abstract noun of koinōnos, the same word used of Magdalene in 36. Joining, partnership, holding in common.
ⲛ̅ⲧⲁϩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲛⲉϯⲛⲉ ⲁⲛ' ⲛ̅ⲛⲟⲩⲉⲣⲏⲩ ⲟⲩ<ⲙⲛⲧ>ⲛⲟⲉⲓⲕ' ⲧⲉ' ne-tine an n-nou-erēu — “not like one another”. This is a definition, and it is not the usual one: adultery here is joining two things that do not match. Nothing is said about law, permission, or who is married to whom.

Saying 47

God is a dyer. The good dyes — the ones called true — die along with the things dyed in them. It is the same with those God has dyed: because his dyes are deathless, the ones he dyes become deathless too, by his remedies.

And God dips what he dips in water.

6 from the Coptic
ⲡⲛⲟⲩⲧⲉ ⲟⲩϫϭⲓⲧ ⲡⲉ jchit — a dyer. Not a metaphor reached for from a distance: the trade is named flatly, and everything after it is shop talk.
ⲉⲧⲛⲁⲛⲟⲩⲟⲩ ϣⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ' ϫⲉ ⲛⲁⲗⲏⲑⲓⲛⲟⲛ alēthinon — the true ones. It is what good fast dyes were actually called, the ones that take permanently rather than washing out.
ϣⲁⲩⲙⲟⲩ ⲙⲛ̅ ⲛⲉⲛ'ⲧⲁⲩϫⲱϭⲉ šau-mou — they DIE with the things dyed in them. mou is the plain verb for dying, and the very next clause answers it with at-mou, deathless. The saying is built on the two senses of one verb.
ⲉⲡⲉⲓⲇⲏ ϩⲛ̅ⲛⲁⲧ'ⲙⲟⲩ ⲛⲉ ⲛⲉϥϫⲱϭⲉ ϣⲁⲩⲣ̅ ⲁⲧⲙⲟⲩ hn-at-mou — deathless, un-dying. The dyes that die produce things that die; the dyes that do not, do not.
ⲉⲃⲟⲗ' † ϩⲓⲧⲟⲟⲧϥ' ⲛ̅ⲛⲉϥ'ⲡⲁϩⲣⲉ' the dagger marks a corrupt spot the editor could not resolve. pahre, the word beside it, means a drug or a remedy as readily as a dye — the dyer and the physician use the same vocabulary.
ⲣ̅ⲃⲁⲡⲧⲓⲍⲉ ⲛ̅ⲛⲉⲧϥⲣ̅ⲃⲁⲡⲧⲓⲍⲉ ⲙ̅ⲙⲟⲟⲩ baptizein means to dip. That is its plain sense in Greek, and it is the dyer's own verb. The last line is not a change of subject; it is the trade being named.

Saying 48

Nobody can see anything of the things that actually stand unless he becomes like them.

This is not how it works for a man in the world. He sees the sun without being a sun; he sees the sky and the earth and everything else without being any of them. That is exactly the way it goes here.

But you saw something of that place, and you became those things. You saw the Spirit — you became spirit. You saw Christ — you became Christ. You saw the Father — you will become Father.

So here you see everything and do not see yourself. There you do see yourself — and what you see, you shall become.

7 from the Coptic
ⲙⲛ̅ ⟦ⲟⲩ⟧ ϭⲟⲙ' the double brackets are a scribal cancellation: the copyist wrote a letter here and struck it out.
ϩⲛ̅ ⲛⲉⲧ'ⲥⲙⲟⲛⲧ' net-smont — the things that stand firm, that are established. The seeing under discussion is of what holds, not of what passes.
ϥⲛⲁⲩ ⲉⲡⲣⲏ ⲉϥⲟ ⲣ̅ⲣⲏ ⲁⲛ f-nau e-p-rē ef-o r-rē an — he sees the sun, he is not a sun. This is ordinary seeing, and the saying's point is that it changes nothing. You can look at a thing across a distance forever and remain outside it.
ⲁⲕⲛⲁⲩ ⲁⲡ<ⲡⲛⲁ> ⲁⲕ'ϣⲱⲡⲉ ⲙ̅ⲡ<ⲛⲁ> ak-nau … ak-šōpe — you saw, you became. Both past tense. Not offered as a future reward for anybody; stated as something that has already happened to the person being addressed.
ⲁⲕⲛⲁⲩ ⲁⲡ̣[ⲉⲓⲱⲧ ⲕ]ⲛⲁϣⲱⲡⲉ ⲛ̅ⲉⲓⲱⲧ' and here the tense changes: you saw the Father, you WILL become Father. The one future in the sequence, and it is put last.
ⲕⲛⲁⲩ ⲁϩⲱⲃ ⲛⲓⲙ' ⲁⲩⲱ ⲕ̣[ⲛⲁⲩ ⲉⲣⲟ]ⲕ' ⲁⲛ ⲟⲩⲁⲁⲕ' here you see everything and do not see YOURSELF. The one thing left out of ordinary sight is the one doing the looking.
ⲡⲉⲧⲕⲛⲁⲩ ⲅⲁⲣ' ⲉⲣⲟϥ' ⲉⲕⲛⲁϣ[ⲱⲡⲉ ⲙ̅ⲙ]ⲟϥ̣ pet-k-nau gar erof ek-na-šōpe mmof — “for what you see, you shall become”. The whole saying compressed into six words, and it is put as a mechanism, not as an encouragement.

Saying 49

Faith receives; love gives. Nobody can receive without faith, and nobody can give without love. So we believe, in order that we may receive; and we give, in order that we may love. For if a man gives without love, he gets no profit out of what he gave.

4 from the Coptic
ⲧⲡⲓⲥⲧⲓⲥ ϫⲓ ⲧⲁⲅⲁⲡⲏ' ⲥϯ t-pistis ji, t-agapē s-ti — four words: faith receives, love gives. The two are assigned opposite directions and kept there.
ϫⲉⲕⲁⲁⲥ ⲙⲉⲛ' ⲉⲛⲁϫⲓ ⲧⲛ̅ⲣ̅ⲡⲓⲥⲧⲉⲩⲉ pisteuein — the entrusting verb again, as in 41 where the small son is not entrusted with what is his. Believing is what opens the hand to take.
ϣⲓⲛⲁ ⲇ<ⲉ> ⲉⲛⲁⲙⲉ ⲛ̅ⲧⲛ̅ϯ “that we may love, we give”. The order runs backwards from the expected one: giving is not what love produces here, it is how love is reached.
ⲙⲛ̅ⲧⲉϥ ⲱ62.5 ⲫⲉⲗⲉⲓⲁ ōpheleia — profit, advantage, benefit. The “62.5” sitting in the middle of the word is not part of it: the transcription prints manuscript page and line references inline, and this one fell between two syllables. Page 62, line 5.

Saying 50

Whoever has received something other than the Lord is still a Hebrew.

2 from the Coptic
ⲡⲉⲛⲧⲁϩϫⲓ ⲡϫⲟⲉⲓⲥ ⲁⲛ ji — to receive, the same verb faith was given in 49. What you took is the question, not what you believe about it.
ⲟ ⲛⲛ̅ϩⲉⲃⲣⲁⲓⲟⲥ ⲉⲧⲓ n-hebraios eti — still a Hebrew. Hebrew works as a stage throughout this gospel rather than as an ancestry: saying 1 has a Hebrew making another Hebrew, which is precisely what going nowhere looks like.

Saying 51

The apostles who came before us called him by these names: Jesus the Nazorean, Messiah — that is, Jesus the Nazorean, the Christ.

The last name is Christ. The first is Jesus. The one in the middle is the Nazarene.

Messiah has two meanings: the Christ, and the measured. Jesus in Hebrew is the redemption. Nazara is the Truth — so the Nazarene is the Truth. Christ † has been measured. The Nazarene and Jesus are the ones who have been measured.

6 from the Coptic
ϫⲉ ⲓ<ⲏⲥ> ⲡⲛⲁⲍⲱⲣⲁⲓⲟⲥ ⲙⲉⲥⲥⲓⲁⲥ ⲉⲧⲉ ⲡⲁⲉⲓ ⲡⲉ <ⲓⲏⲥ> ⲡⲛⲁⲍⲱⲣⲁⲓⲟⲥ ⲡⲉ<ⲭⲥ>' every one of these names is a nomen sacrum on the page: the scribe wrote them contracted, the way sacred names were routinely abbreviated, and the angle brackets are the editor filling them back out. A saying entirely about names, written on a page that does not spell them.
ⲙⲉⲥⲥⲓⲁⲥ' ⲟⲩⲛ̅ⲧⲁϥ' ⲥⲏⲙⲁⲥⲓⲁ ⲥⲛ̅ⲧⲉ sēmasia snte — two significations. Said outright: the name carries both readings at once and neither is the mistake.
ⲡⲉⲧϣⲏⲩ pet-šēu — the measured one, from ši, to measure. Messiah, the anointed, heard instead as the measured — the two words run close enough in this vocabulary to trade places.
ⲡⲥⲱⲧⲉ sōte — redemption, ransom. The price paid to get somebody back out of somewhere.
ⲡⲛⲁⲍⲁⲣⲏⲛⲟⲥ ⟦ⲛⲉ⟧ ϭⲉ ⲧⲉ ⲧⲁⲗⲏⲑⲉⲓⲁ another cancellation struck out by the copyist, sitting in the middle of the equation between Nazara and Truth.
† ⲡⲉ ⲡ<ⲭⲥ> † two daggers, one on each side. The editor is marking a clause that has gone wrong in transmission and cannot be read with confidence — which is a fair warning, given that what it seems to say is what Christ is.

Saying 52

If a pearl is thrown down into the mud it becomes despised, and if it is rubbed with balsam it does not become precious. What it has is its worth in the eyes of its owner, always.

It is the same with the sons of God. Wherever they happen to be, they still have their worth in the eyes of their Father.

5 from the Coptic
ⲡⲙⲁⲣⲅⲁⲣⲓⲧⲏⲥ ⲉⲩϣⲁⲛⲛⲟϫϥ' ⲉⲡⲓⲧⲛ̅ ⲉⲡⲃⲟⲣⲃⲟⲣⲟⲛ margaritēs — the pearl; borboron — mud, mire, filth. Both Greek loanwords, and the pairing is deliberate: the most expensive small object there is, and the cheapest place to drop it.
ϣⲁϥϣⲱⲡⲉ {ϣⲁϥϣⲱⲡⲉ ⲁⲛ'} ⲉϥϣⲏⲥ ⲛ̅ϩⲟⲩⲟ the braces mark a scribal duplication — the copyist wrote “it becomes” twice, and a negative came along with the second copy. The two halves of this sentence do not balance cleanly, and this is the spot where the trouble sits.
ⲉⲩϣⲁⲧⲁϩⲥϥ' ⲛ̅ⲛⲁⲡⲟⲃⲁⲣⲥⲓⲙⲟⲛ apobalsamon — balsam oil, an expensive anointing oil. Mud on one side, the costliest ointment on the other; the pearl is indifferent to both.
ⲉϥⲛⲁϣⲱⲡⲉ <ⲁⲛ> ⲉϥⲧⲁⲉⲓⲏⲩ' the angle brackets are the editor supplying a negative that the page does not have.
ⲟⲩⲛ̅ⲧⲁϥ' ⲙ̅ⲙⲁⲩ ⲙ̅ⲡⲧⲁⲉⲓⲟ ϩⲁϩⲧⲛ̅ ⲡⲉϥ'ϫⲟⲉⲓⲥ' ⲟⲩⲟⲉⲓϣ ⲛⲓⲙ' p-taeio hahtn pef-joeis — its worth WITH its owner. taeio is value or honour; hahtn is simply beside. The worth is not in the pearl and not in the mud; it is in the relation, and that is what the mud cannot reach.

Saying 53

If you say “I am a Jew”, nobody stirs. If you say “I am a Roman”, nobody is disturbed. If you say “I am a Greek, a barbarian, a slave, a free man”, nobody is troubled.

If you say “I am a Christian”, the [ … ] will shake. May I be [ … ] of that kind — the one whose name [ … ] cannot bear to hear.

6 from the Coptic
ⲙⲛ̅ ⲗⲁⲁⲩ ⲛⲁⲕⲓⲙ' kim — to move, to stir. The first of three different verbs for being shaken, and every one of them is negated.
ⲙⲛ̅ ⲗⲁⲁⲩ ⲛⲁⲣ̅ⲧⲁⲣⲁⲥⲥⲉ tarassō — to disturb, to agitate. Roman was the label with actual power attached to it, and the text says it moves nothing either.
ⲟⲩϩⲙ<ϩⲁⲗ> [ⲟⲩⲉⲗⲉⲩ]ⲑⲉⲣⲟⲥ ⲙⲛ̅ ⲗⲁⲁⲩ ⲛⲁϣⲧⲟⲣⲧⲣ̅ slave, free — the same pair as saying 2, filed here among the nationalities as one more label that costs nothing to claim. The angle brackets expand the scribe's abbreviation; the square brackets are a restoration.
ⲁⲛⲟⲕ' ⲟⲩⲭⲣⲏⲥ̣ⲧⲓⲁⲛⲟⲥ ⲡ[.....] ⲛⲁⲛⲟⲉⲓⲛ christianos, and then noein — to quake, to shake. The verb the first three sentences kept withholding is finally allowed to land. What shakes is lost in the hole that follows.
ⲛ̅ⲅⲉⲛⲟⲓⲧⲟ̣ genoito — a Greek optative dropped untranslated into the Coptic: may it come to be. The writer breaks off arguing and wishes.
ⲛⲁϣϩⲩⲡⲟⲙⲉⲓⲛⲉ ⲁⲛ' ⲉ[ⲥⲱⲧⲙ̅ ⲉⲡ]ⲉ̣ϥⲣⲁⲛ' hypomenein — to endure, to hold up under a weight. Something cannot stand even to hear the name. Three sentences of labels that change nothing, and then one that cannot be withstood.

Saying 54

God is an eater of men. This is why men are sacrificed to him. Before men were sacrificed it was animals that were sacrificed — because the ones they were being sacrificed to were not gods.

3 from the Coptic
ⲡⲛⲟⲩⲧⲉ ⲟⲩⲁⲙⲣⲱ' ⲙⲉ ⲡⲉ ouam-rōme — man-eater. One compound word, broken across a line on the page. It is stated flatly and never softened or taken back anywhere in the saying.
ⲥⲉ̣[ϣⲱ]ⲱⲧ̣ ⲙ̣̅ⲡⲣⲱⲙ̣[ⲉ] ⲛⲁϥ šōōt — to slaughter, to sacrifice. The same verb is used for the animals and for the men; nothing in the vocabulary marks one as worse than the other.
ϩⲛ̅ⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲁⲛ ⲛⲉ ⲛⲁⲉⲓ ⲉⲧⲟⲩϣⲱⲱⲧ' ⲛⲁⲩ “for these were not gods”. The argument runs backwards from the practice to the conclusion: what a thing is fed tells you what it is. Animals went to what were not gods. Men go to God. The reader is left to finish it.

Saying 55

Glass vessels and earthenware vessels are both made by means of fire. But when glass vessels break they are made again, because they came into being by a breath. When earthenware jars break they are finished, because they came into being without breath.

5 from the Coptic
ⲛ̅ⲥⲕⲉⲩⲟⲥ ⲛ̅ⲛⲁⲃⲁϭⲏⲉⲓⲛ skeuos — vessel; these are the glass ones. Glass is blown: there is a workman's breath inside the object, and that is the only difference the saying cares about.
ⲛ̅ⲥⲕⲉⲩⲟⲥ ⲃ̅ⲃⲗϫⲉ ϣⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲓⲧⲙ̅ ⲡⲕⲱϩⲧ the earthenware, and the fire that both kinds share. Fire is not the variable here — both go through it.
ⲉⲩϣⲁⲟⲩⲱϭⲡ' ⲡⲁⲗⲓⲛ' ϣⲁⲩⲧⲁⲙⲓⲟⲟⲩ ⲛ̅ⲧⲁⲩϣⲱⲡⲉ ⲅⲁⲣ tamio — the making verb from 33 and 45, where what is made cannot beget. Broken glass simply goes back to being made. Being remakeable is what glass is.
ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩ<ⲡⲛⲁ> pneuma — and the scribe abbreviated it as a sacred name even here, in a sentence about glassware. The angle brackets are the editor writing it back out.
ⲉⲩϣⲁⲟⲩⲱϭⲡ' ϣⲁⲩⲧⲁⲕⲟ ⲛ̅ⲧⲁⲩϣⲱⲡⲉ ⲅⲁⲣ ⲭⲱⲣⲓⲥ ⲛⲓϥⲉ chōris nife — without breath. nife is the plain Coptic word for breath, and the saying ends on it rather than on pneuma: the ordinary word for the ordinary lack.

Saying 56

An ass turning a millstone walked a hundred miles. When they let it loose it found it was still in the same place.

There are men who travel a great deal and make no progress toward anywhere at all. When evening came on them they had seen no city and no village, nothing built and nothing grown, no power and no angel. The wretches wore themselves out for nothing.

6 from the Coptic
ⲟⲩⲉⲓⲱ ⲉϥⲕⲱⲧⲉ ϩⲁ ⲟⲩⲱⲛⲉ ⲛ̅ⲛⲟⲩⲧ an ass going round a millstone. Harnessed to a fixed post, which is why the distance is real and the journey is not.
ⲁϥⲛ̅ ϣⲉ ⲙ̅ⲙⲓⲗⲟⲥ ⲉⲃⲟⲗ ⲉϥ'ⲙⲟⲟϣⲉ še m-milos — a hundred miles. The effort is never in question anywhere in this saying, and that is the point of naming a figure.
ⲁϥϩⲉ ⲉⲣⲟϥ ⲟⲛ ⲉϥϩⲙ̅ ⲡⲓⲙⲁ ⲡⲓⲙⲁ af-he erof on ef-hm pi-ma — it found itself again in the same place. The discovery only happens when the harness comes off.
ⲙⲁⲩⲡⲣⲟⲕⲟⲡⲧⲉ ⲉⲗⲁⲁⲩ ⲙ̅ⲙⲁ prokoptō — to make progress; literally to cut forward. Movement and progress are separated here by a single word.
ⲙ̅ⲡⲟⲩⲛⲁⲩ ⲉⲡⲟⲗⲓⲥ ⲟⲩⲧⲉ ⲕⲱⲙⲏ ⲟⲩⲧⲉ ⲕⲧⲓⲥⲓⲥ ⲟⲩⲧⲉ ⲫⲩⲥⲓⲥ polis, kōmē — city, village; ktisis — what is built or founded; physis — what grows of itself. Between them the list covers everything there is to arrive at, and they arrived at none of it.
ⲉⲓⲕⲏ ⲁⲛⲧⲁⲗⲁⲓⲡⲱⲣⲟⲥ ϩⲓⲥⲉ eikē — in vain; talaipōros — wretched, worn down; hise — to toil. The line neither pities them nor laughs at them. It says the labour was real and bought nothing.

Saying 57

The eucharist is Jesus. In Syriac they call him Pharisatha, which is: the one who is spread out. For Jesus came crucifying the world.

4 from the Coptic
ⲧⲉⲩⲭⲁⲣⲓⲥⲧⲉⲓⲁ ⲡⲉ <ⲓⲥ> “the eucharist IS Jesus”. Not stands for, not contains, not commemorates. The sentence has no room in it for a symbol.
ⲉⲩⲙⲟⲩⲧⲉ ⲅⲁⲣ' ⲉⲣⲟϥ' ⲙ̅ⲙⲛⲧⲥⲩⲣⲟⲥ ϫⲉ ⲫⲁⲣⲓⲥⲁⲑⲁ m-mnt-syros — in Syriac. The gospel steps out of Greek and Coptic both to get at the word it wants.
ⲉⲧⲉ ⲡⲁⲉⲓ ⲡⲉ ⲡⲉⲧⲡⲟⲣϣ' ⲉⲃⲟⲗ pōrš ebol — spread out, laid open, stretched wide. It is what is done to bread on a table and what was done to a body on a cross, and one word carries both without straining.
ⲁⲓⲥ̅ ⲅⲁⲣ ⲉⲓ ⲉϥ'ⲥⲧⲁⲩⲣⲟⲩ ⲙ̅ⲡⲕⲟⲥⲙⲟⲥ ef-staurou m-p-kosmos — crucifying the KOSMOS. The object of the verb is the world order. It is the world being nailed up here, not him.

Saying 58

The Lord went into the dye works of Levi. He took seventy-two colours and threw them into the vat. He brought them all out white. And he said: this is how the Son of Man has come — as a dyer.

6 from the Coptic
ⲁⲡϫⲟⲉⲓⲥ ⲃⲱⲕ' ⲉϩⲟⲩ[ⲛ] ⲉⲡⲙⲁ ⲛ̅ϫⲱϭⲉ ⲛ̅ⲗⲉⲩⲉⲓ the dyeing-place of Levi. A named workshop belonging to a named man; the saying starts in a trade premises, not a temple.
ⲁϥϥⲓ ϣⲃⲉⲥⲛⲟⲟⲩⲥ ⲛ̅ⲭⲣⲱⲙⲁ šbe-snoous n-chrōma — seventy-two colours. Seventy-two is the traditional count of the nations and their languages.
ⲁϥⲛⲟϫⲟⲩ ⲁⲧⲣⲟϩⲧⲉ ⲁϥⲛ̅ⲧⲟⲩ trohte — the vat, the dyer's cauldron. The colours go in together.
ⲉϩⲣⲁϊ ⲉⲩⲟⲃϣ ⲧⲏⲣⲟⲩ eu-obš tērou — all of them white. Dyeing takes something white and gives it a colour; this runs the trade backwards, and does it to seventy-two colours at once.
ⲡϣⲏⲣ⟦ⲉ ⲙ̅ⲡϣⲏⲣ⟧ⲉ the copyist began writing “the son of the son”, caught himself, and struck out the middle. The double brackets keep his correction visible instead of tidying it away.
ⲙ̅ⲡⲣⲱ̣ⲙ[ⲉ ⲉ]ϥ̣[ⲟ] ⲛ̅ϫϭ̣ⲓⲧ' jchit — dyer. The same word that opened saying 47, where God is one. That saying set up the trade; this is the one it was waiting for.

Saying 59

The Wisdom they call the barren one is herself the mother of the angels. And the companion of the [ … ] Mary Magdalene. [ … ] loved her more than all the disciples, and used to greet her with a kiss on her [ … ] often.

The rest of the disciples [ … ]. They said to him: why do you love her more than all of us?

The Savior answered and said to them: why do I not love you as I love her?

6 from the Coptic
ⲧⲥⲟⲫⲓⲁ ⲉⲧⲟⲩⲙⲟⲩⲧ̣[ⲉ ⲉⲣⲟ]ⲥ̣ ϫⲉ ⲧⲥⲧⲓⲣⲁ ⲛ̅ⲧⲟⲥ ⲧⲉ ⲧⲙⲁⲁ[ⲩ ⲛ̅ⲛ̅ⲁⲅ]ⲅ̣ⲉⲗⲟⲥ steira — barren, the same word as saying 40, and the same shape of claim: called barren, and named the mother of the angels in the next breath.
ⲁⲩⲱ̣ [ⲧ]ⲕⲟⲓ̣ⲛⲱⲛⲟⲥ ⲙ̅ⲡⲥ[... ⲙⲁ]ⲣ̣ⲓⲁ ⲧⲙⲁⲅ̣[ⲇⲁ]ⲗⲏⲛⲏ koinōnos — companion, partner, the word already used of her in 36. The underdots mark letters the transcriber could not read with confidence and the brackets mark restorations: the term this saying rests on is not fully legible on the page.
ⲁⲩⲱ ⲛⲉϥ]ⲁⲥⲡⲁⲍⲉ ⲙ̅ⲙⲟⲥ aspazein — to greet, the formal embrace of greeting. It is NOT the word used in saying 35, which is pi, a kiss. Philip has both words available and chooses between them.
ⲁⲧⲉⲥ̣[...... ⲛ̅ϩⲁϩ] ⲛ̅ⲥⲟⲡ' and here is the hole. “on her ——” and the page is gone: a gap of roughly six letters. Every version that prints “on her mouth” is filling that gap by conjecture. It is the single most quoted detail in this gospel and it is not on the manuscript.
ⲡⲉϫⲁϥ ⲛⲁⲩ {ⲡⲉϫⲁϥ ⲛⲁⲩ} the braces mark a duplication — the copyist wrote “he said to them” twice.
ϫⲉ ⲉⲧⲃⲉ ⲟⲩ ϯⲙⲉ ⲙ̅ⲙⲱⲧⲛ̅ ⲁⲛ' ⲛ̅ⲧⲉⲥϩⲉ “why do I not love you as her?” The saying stops on the question rather than on an answer. The answer is the next saying.

Saying 60

When a blind man and one who sees are both in the dark, there is no difference between the two of them. When the light comes, then the one who sees will see the light, and the one who is blind will stay in the dark.

4 from the Coptic
ⲟⲩⲃ̅ⲗⲗⲉ ⲙⲛ̅ ⲟⲩⲁ ⲉϥⲛⲁⲩ ⲉⲃⲟⲗ on the page this runs straight on from the question that ends 59, with no break. It is the Savior still speaking, and it is the answer he gives.
ⲙ̅ⲡⲉⲥⲛⲁⲩ ⲥⲉϣⲟⲃⲉ ⲉⲛⲟⲩⲉⲣⲏⲩ ⲁⲛ “the two of them do not differ from one another”. The difference is already there in the dark. What the dark removes is not the difference but any way of telling.
ϩⲟⲧⲁⲛ' ⲉⲣϣⲁ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲓ' when the light comes. The light does not hand out sight and does not create the gap; it only makes visible which of the two was which all along. Nothing is being rationed.
ⲡⲉⲧⲟ ⲃ̅ⲃⲗ̅ⲗⲉ ⲉϥⲛⲁϭⲱ ϩⲙ̅ ⲡⲕⲁⲕⲉ ef-na-cō hm p-kake — he will remain in the dark. Not sent there, not put there. Remaining is what happens when the light arrives and changes nothing for you.

Saying 61

The Lord said: blessed is the one who is, before he came into being. For the one who is has come to be, and will come to be.

3 from the Coptic
ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ makarios — blessed, fortunate. The pronouncement word.
ⲡⲉⲧ'ϣⲟⲟⲡ' ϩⲁ ⲧⲉϩⲏ ⲉⲙ'ⲡⲁⲧⲉϥ'ϣⲱⲡⲉ' two different verbs, and the whole saying lives in the gap between them: shoop is to BE, to subsist; shōpe is to BECOME, to come into being. Blessed is the one who IS, before he BECAME.
ⲡⲉⲧϣⲟⲟⲡ' ⲅⲁⲣ ⲁϥϣⲱⲡⲉ ⲁⲩⲱ ϥⲛⲁϣⲱⲡⲉ the one who is has become and will become. Being sits outside the two tenses that becoming needs, and is not touched by either. Compare Thomas 19 in this same codex, which blesses the one who came into being before coming into being.

Saying 62

The height of man is not visible from outside; it is in what is hidden. This is why he is lord over the animals that are stronger than he is, and larger by everything you can see and everything you cannot.

It is this that keeps them alive. But if man separates himself from them, they kill one another and bite one another. They ate one another because they found no food. Now they have found food, because man has worked the ground.

6 from the Coptic
ⲡϫⲓⲥⲉ ⲙ̅ⲡⲣⲱⲙⲉ p-jise — height, elevation, how high a thing stands. Not merit and not virtue; a measurement.
ⲁⲗⲗⲁ ϥϣⲟⲟⲡ' ϩⲙ̅ ⲡⲉⲑⲏⲡ' hm pethēp — in the hidden, the same term as 37, where being in the hidden is what puts the Spirit above.
ϥⲟ ⲛ̅ϫⲟⲉⲓⲥ ⲁⲛ'ⲑⲏⲣⲓⲟⲛ ⲉⲧϫⲟⲟⲡ' ⲉⲣⲟϥ' ⲉⲧⲛⲉⲁⲩ lord over the animals that are STRONGER than he is. The claim is made against the visible facts on purpose — that is the argument, not an oversight.
ⲡⲁⲉⲓ ϯ ⲛⲁⲩ ⲙ̅ⲡⲙⲟⲩⲛ' ⲉⲃⲟⲗ p-moun ebol — continuance, remaining in being. The mastery is what keeps the animals alive; being under it is not presented as their loss.
ϣⲁⲩⲙⲟⲩⲟⲩⲧ' ⲛ̅ⲛⲟⲩⲉⲣⲏⲩ ⲛ̅ⲥⲉⲡⲱϩⲥ ⲛ̅ⲛⲟⲩⲉⲣⲏⲩ ⲁⲩⲱ ⲁⲩⲟⲩⲱⲙ ⲛ̅ⲛⲟⲩⲉⲣⲏⲩ kill one another, bite one another, eat one another. What happens when the one who is over them steps out, described without any relish.
ⲁⲡⲣⲱⲙⲉ ⲣ̅ ϩⲱⲃ ⲉⲡⲕⲁϩ a-p-rōme r-hōb e-p-kah — man worked the ground. The saying ends where 44 ended, at ploughing. Whatever the height is, it cashes out as farming.

Saying 63

If someone goes down into the water and comes back up having received nothing, and says “I am a Christian”, he has taken the name on loan at interest. But if he receives the Holy Spirit, he has the name as a gift.

Whoever is given a gift does not have it taken back from him. Whoever borrows at interest has it demanded of him.

5 from the Coptic
ⲉⲣϣⲁ ⲟⲩⲁ' ⲃⲱⲕ' ⲉⲡⲉⲥⲏⲧ' ⲉⲡⲙⲟⲟⲩ ⲛ̅ϥⲉⲓ ⲉϩⲣⲁϊ ⲉⲙ'ⲡⲉϥϫⲓ ⲗⲁⲁⲩ down into the water and up again, having received nothing. The rite is not doubted anywhere in this saying. What is at issue is whether anything came with it.
ⲁⲛⲟⲕ' ⲟⲩⲭⲣⲏⲥⲧⲓⲁⲛⲟⲥ “I am a Christian” — the same sentence as saying 53, where saying it made something shake. Here the question is what is standing behind it when it is said.
ⲛ̅ⲧⲁϥϫⲓ ⲙ̅ⲡⲣⲁⲛ' ⲉⲧⲙⲏⲥⲉ mēse — interest, usury. The borrowed name is still the real name; that is what gives the image its teeth. He has it, he is using it, and it is accruing against him.
ⲛ̅ⲧⲇⲱⲣⲉⲁ ⲙ̅ⲡⲣⲁⲛ ⲡⲉⲛ̅ⲧⲁϩϫⲓ ⲛ̅ⲟⲩⲇⲱⲣⲉⲁ dōrea — a gift, a free grant, the legal opposite of a loan. The difference between the two men is not the name and not the water. It is the terms.
ⲡⲉⲛⲧⲁϩϫⲓ ⲇⲉ ⲉϫⲱϥ' ⲉⲧⲙ̣ⲏⲥⲉ ϣⲁⲩϣⲁⲧϥ' shat — to demand payment, to exact a debt. The last word of the saying is a creditor's word.

Saying 64

This is how it stands with us when a man comes to be inside a mystery.

Great is the mystery of marriage — for without it the world would not exist. The standing of the world [ … ], and the standing of [ … ] marriage.

Consider the joining [ … ] defilement, for it holds [ … ] power. Its image exists in a defilement.

6 from the Coptic
ⲉⲣϣⲁ ⲟⲩⲁ ϣⲱⲡⲉ ϩⲛ̅ ⲟⲩⲙⲩⲥⲧⲏⲣⲓⲟ[ⲛ'] mystērion — and note the construction: one comes to BE in a mystery. It is somewhere you end up inside, not something you are told about.
[ⲡⲙ]ⲩ̣ⲥⲧⲏⲣⲓⲟⲛ ⲙⲡⲅⲁⲙ[ⲟⲥ]' ⲟⲩⲛⲟϭ [ⲡⲉ ⲁϫⲛ̅]ⲧ̣ϥ̅ gamos — marriage. Restored letters in both places the word appears; the term this whole passage turns on is damaged every time it is used.
ⲧⲥ]ⲩ̣ⲥⲧⲁⲥⲓⲥ ⲅⲁⲣ' ⲙ̅[ⲡⲕⲟ]ⲥ̣ⲙⲟ[ⲥ.....]ⲙⲉ ⲧⲥⲩⲥⲧⲁⲥⲓⲥ systasis — the standing-together of a thing, its constitution or composition. Used twice, and on both occasions the sentence around it has been lost.
ⲙ̅[ⲡⲕⲟ]ⲥ̣ⲙⲟ[ⲥ.....]ⲙⲉ ⲧⲥⲩⲥⲧⲁⲥⲓⲥ ⲇⲉ [........ ⲡⲅ]ⲁ̣ⲙⲟⲥ the run of holes. Whatever this said about how the world's existence depends on marriage is precisely the part that did not survive, which is worth knowing before anyone builds on it.
ⲉⲣⲓⲛⲟⲉⲓ ⲛ̅ⲧⲕⲟⲓ[ⲛⲱⲛⲓⲁ .. ϫ]ⲱϩⲙ̅ noein — to perceive, to think through; koinōnia — the joining, the same word as 46, where joining unlike things was the definition of adultery.
ⲧⲉⲥϩⲓⲕⲱⲛ ⲉⲥϣⲟⲟⲡ ϩⲛ̅ ⲟⲩϫⲱ̣[ϩⲙ̅] eikōn — image; jōhm — defilement. The clause that survives says the IMAGE of it exists in a defilement. It does not say the thing does, and the difference is the sort that a hole in a page can easily erase.

Saying 65

The forms of the unclean spirit: some among them are male and some are female. The males are the ones that join with souls that keep their citizenship in a female form; the females are the ones mingled with those in a male form — by way of one that did not fit.

And nobody will be able to escape them, because they hold him — unless he receives a male power and a female power, which are the bridegroom and the bride. One receives these from the bridal chamber of the image.

When untaught women see a man sitting alone, they leap down on him and make sport with him and defile him. So too with untaught men: when they see a beautiful woman sitting alone, they talk her round and force her, wanting to defile her. But if they see the man and his wife sitting beside one another, the females cannot get in to the man, nor can the males get in to the woman.

So it is when the image and the angel are joined to one another: then neither of them dares go in to the man or the woman.

Whoever comes out of the world, so that they can no longer hold him on the grounds that he was in the world, is plainly above desire [ … ] and fear. He is lord over [ … ]. He is better than envy. If [ … ] comes, they seize him and throttle him. And how will this one be able to escape the great [ … ] powers? How will he be able to [ … ]?

12 from the Coptic
[ⲛ̅]ⲥ̣ⲭ̣[ⲏⲙ]ⲁ ⲙⲡⲛ̣̅[ⲁ̅] ⲛ̅ⲁⲕⲁⲑⲁⲣⲧⲟⲛ schēma — form, outward shape, the figure a thing cuts. The uncleanness has a shape, and the shape has a sex; everything after this works from that.
ⲉⲧⲣ̅ⲕⲟⲓⲛⲱⲛⲉⲓ ⲁⲙⲯⲩⲭⲏ koinōnein — to join, to have in common. The verb behind koinōnos in 36 and koinōnia in 46. Here it is what the unclean spirit does, using the same word the gospel uses for its highest unions.
ⲉⲧⲣ̅ⲡⲟⲗⲓⲧⲉⲩⲉⲥⲑⲉ ϩⲛ̅ⲛⲟⲩⲥⲭⲏⲙⲁ ⲛ̅ⲥϩⲓⲙⲉ politeuesthai — to live as a citizen, to conduct one's public life somewhere. The soul does not merely occupy the form; it holds citizenship in it.
ⲉⲃⲟⲗ ϩⲓⲧⲛ̅ ⲟⲩⲁⲧ'ⲧⲱⲧ' at-tōt — not agreeing, not fitting. The same diagnosis as 46, where adultery was defined as the joining of unlike things. What goes wrong here is a mismatch, not an appetite.
ⲉⲧⲉ ⲡⲛⲩⲙⲫⲓⲟⲥ ⲡⲉ ⲙⲛ ⲧⲛⲩⲙⲫⲏ nymphios and nymphē — bridegroom and bride. What protects is not a rule and not a prohibition. It is a pairing.
ϩⲙ̅ ⲡⲛⲩⲙ'ⲫⲱⲛ ⲛ̅ϩⲓⲕⲟⲛⲓⲕⲟⲥ nymphōn — the bridal chamber; eikonikos — of the image, image-like. The same room as saying 101.
ϩⲟⲧⲁⲛ ⲉⲣϣⲁ ⲛ̅ⲥϩⲓⲙⲉ ⲛ̅ⲁⲧⲥⲃⲱ ⲛⲁⲩ ⲁⲩϩⲟⲟⲩⲧ' at-sbō — WITHOUT TEACHING. Untaught, uninstructed. There is no sexual charge in the word at all. It says only that nobody taught them. The saying's diagnosis is ignorance, and it applies the same word to the men four lines later.
ϣⲁⲩⲡⲓⲑⲉ ⲙ̅ⲙⲟⲥ ⲛ̅ⲥⲉⲣ̅ⲃⲓⲁⲍⲉ ⲙ̅ⲙⲟⲥ peithein — to persuade; biazein — to use force. Named in one breath, as two ways of doing the same thing.
ⲉⲣϣⲁ ⲑⲓⲕⲱⲛ' ⲙⲛ̅ ⲡ[ⲁ]ⲅ'ⲅⲉⲗⲟⲥ ϩⲱⲧⲣ̅ ⲉⲛⲟⲩⲉⲣⲏⲩ hōtr — to yoke, to join. The same verb behind hōtre, the “joined one”, in saying 36. Image and angel yoked together is what makes a person unavailable.
ⲙⲛ̅ [ⲗⲁ]ⲁⲩ ⲛⲁϣⲣ̅ⲧⲟⲗⲙⲁ ⲁⲃⲱⲕ' ⲉϩⲟⲩⲛ ϣⲁ ⲫ[ϩⲟ]ⲟ̣ⲩⲧ' tolman — to dare. Nothing blocks them and nothing is forbidden them. They simply do not dare.
ϫⲉ ϥϫⲟⲥⲉ ⲁⲧⲉⲡⲓⲑⲩⲙⲓⲁ ⲙ̣̅ⲡ[..]ϥ̣'[..]ⲉ̣ [ⲙ]ⲛ̣̅ ⲑ̣ⲣ̅ⲧⲉ jose — high, the height word from 62; epithymia — desire; hrte — fear. He is above both, and fear is listed as the companion of desire rather than its cure.
ⲁ̣ⲩⲱ ⲡⲱ̣[ⲥ ⲉϥ']ⲛⲁϣⲣ̅ ⲃⲟⲗ ⲁⲛⲛ̣[ⲟϭ ⲛ̅ⲇⲩⲛ]ⲁⲙⲓ̣[ⲥ ....] ⲧⲉ ⲡⲱⲥ ϥⲛⲁϣϩ[..........] the page gives out while the saying is still asking questions. Both of the last two sentences break off mid-ask.

Saying 66

There are some who say “we are believers” so that [ … ] the unclean spirit and the demon. For if they had the Holy Spirit, no unclean spirit would stick to them.

3 from the Coptic
ⲁⲛⲟⲛ ϩⲙ̅ⲡⲓⲥⲧⲟⲥ ϩⲟⲡⲱ̣[ⲥ......] pistoi — the faithful, the believers. A claim made about oneself, like “I am a Christian” in 53 and 63, and treated here the same way: as something to be checked rather than accepted.
[.ⲡ]<ⲛ̣ⲁ̣> ⲛ̅ⲁ[ⲕⲁⲑⲁⲣⲧⲟ]ⲛ̣ ϩⲓ ⲇⲁⲓⲙⲟⲛⲓⲟⲛ akatharton — unclean; daimonion. Both heavily restored.
ⲙⲛ̅ ⲡ<ⲛⲁ> ⲛ̣̅ⲁⲕⲁⲑⲁⲣⲧⲟⲛ ⲛⲁⲣ̅ⲕⲟⲗⲗⲁ ⲉⲣⲟⲟⲩ kollan — to glue, to stick fast. The test proposed is not what a person says about themselves but what remains stuck to them.

Saying 67

Do not fear the flesh, and do not love it. If you fear it, it will become lord over you. If you love it, it will swallow you and leave you numb.

3 from the Coptic
ⲙⲛ̅ⲣ̅ ϩⲟⲧⲉ ϩⲏⲧⲥ̅ ⲛ̅ⲧⲥⲁⲣⲝ ⲟⲩⲇⲉ ⲙⲛ̅ⲙⲉⲣⲓⲧⲥ̅ two prohibitions in one breath, and they point opposite ways. The saying refuses the ascetic's horror and the appetite together; neither is treated as the safe error.
ⲉⲕϣⲁⲣ̅ ϩⲟⲧⲉ ϩⲏⲧⲥ̅ ⲥⲛⲁⲣ̅ ϫⲟⲉⲓⲥ ⲉⲣⲟⲕ' s-na-r joeis erok — it will become LORD over you. Fear is what installs it in that position. The flesh does not seize the authority; it is handed it.
ⲉⲕϣⲁⲛⲙⲉⲣⲓⲧⲥ̅ ⲥⲛⲁⲟⲙ<ⲕ>ⲕ' ⲛ̅ⲥⲟϭ<ⲧ>ⲕ' ōmk — to swallow down; socht — to benumb, to paralyse. The angle brackets are the editor repairing two letters the copyist dropped.

Saying 68

He comes to be either in this world, or in the resurrection, or in the places in the middle. God forbid that I be found in those.

In this world there is good and there is evil. Its good is not good, and its evil is not evil. But there is an evil after this world that is evil in earnest — the one called the middle. It is death.

While we are in this world it is fitting for us to beget the resurrection for ourselves, so that when we strip off the flesh we may be found in rest and not walk about in the middle. For many go astray on the road.

It is good to come out of the world before a man has sinned.

8 from the Coptic
ⲏ ϩⲛ̅ ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲏ ϩⲛ̅ ⲛ̅ⲧⲟⲡⲟⲥ ⲉⲧϩⲛ̅ ⲧⲙⲏⲧⲉ anastasis — resurrection, named as a place one can be in, listed alongside the world and the middle as a third address.
ⲙⲏ ⲅⲉⲛⲟⲓⲧⲟ ⲛ̅ⲥⲉϩⲉ ⲉⲣⲟⲉⲓ ⲛ̅ϩⲏⲧⲟⲩ mē genoito — “may it not be”. The same Greek optative as saying 53, where it was a wish. Here it is a recoil, and the writer puts himself into the sentence to make it.
ⲛⲉϥⲡⲉⲧⲛⲁⲛⲟⲩⲟⲩ ⲙ̅ⲡⲉⲧⲛⲁⲛⲟⲩⲟⲩ ⲁⲛ ⲛⲉ ⲁⲩⲱ ⲛⲉϥⲡⲉⲑⲟⲟⲩ ϩⲙ̅ⲡⲉⲑⲟⲟⲩ ⲁⲛ ⲛⲉ “its good things are not good, and its evil things are not evil”. Both halves of the world's moral scheme go out together. The good is not being rescued here.
ⲧⲙⲉⲥⲟⲧⲏⲥ ⲛ̅ⲧⲟϥ' ⲡⲉ ⲡⲙⲟⲩ “it is death”. Four words, and they are the definition of the middle. Not a punishment attached to it — what it is.
ϣϣⲉ ⲉⲣⲟⲛ ⲉϫⲡⲟ ⲛⲁⲛ ⲛ̅ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ jpo — to BEGET. Not to receive the resurrection and not to be granted it: to beget it for ourselves, and to do it here, while still in the world. This is the begetting verb that has been running since 33, and this is the sentence it was heading for.
ⲉⲛϣⲁⲕⲁⲁⲕⲛ ⲁϩⲏⲩ ⲛ̅ⲧⲥⲁⲣⲝ kaak ahēu n-t-sarx — to strip oneself naked of the flesh, the way a garment comes off.
ϩⲛ̅ ⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲛ̅ⲧⲛ̅ⲧⲙ̅ⲙⲟⲟϣⲉ ϩⲛ̅ ⲧⲙⲉⲥⲟⲧⲏⲥ anapausis — rest, the ceasing of labour, the opposite of walking about in the middle.
ϩⲁϩ ⲅⲁⲣ' ⲥⲉⲣ̅ⲡⲗⲁⲛⲉⲥⲑⲉ ϩⲛ̅ ⲧϩⲓⲏ planasthai — to wander off course. And the going astray happens ON THE ROAD, not off it. Compare 42, where the Spirit begets the ones who wander, and 56, where the ass walks a hundred miles.

Saying 69

There are some who neither want to nor are able to. And others who, if they want to, gain nothing by it, because they did not act — for wanting makes them sinners. And if they do not want to, righteousness hides itself from them either way.

And it is the will, not the act.

3 from the Coptic
ⲟⲩⲧⲉ ⲥⲉⲟⲩⲱϣ ⲁⲛ' ⲟⲩⲧⲉ ⲙⲛ̅ ϭⲟⲙ̣ ⲙ̣̅ⲙⲟⲟⲩ neither will nor power. mn com, “there is no power in them” — the same idiom as saying 33, where what is begotten cannot beget.
[ⲉ]ⲩⲧⲙ̅ⲟⲩⲱϣ ⲇⲉ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲁϩⲱ̣ⲡ' ⲉⲣⲟⲟⲩ dikaiosynē — righteousness; hōp — to hide. Righteousness is not withheld from them by anyone. It hides itself.
ⲡⲟⲩⲱϣ ⲁⲛ̣ [ⲡⲉ] ⲛ̅ⲡⲉⲓⲣⲉ ⲁⲛ' the closing clause carries two negatives and a restored word, and it can be read as “it is the will, not the act” or as “neither the will nor the act”. The page does not settle it, and it is left unsettled here.

Saying 70

An apostolic man in a vision saw some people shut up in a house of fire, bound with [ … ] of fire, lying [ … ] of fire [ … ] them in [ … ] faith [ … ].

And they said to them: [ … ] able to be saved?

[ … ] They did not want it. They received [ … ] punishment — the one called the [ … ] darkness, because he [ … ].

4 from the Coptic
ⲟⲩⲁⲡⲟⲥⲧⲟⲗⲓⲕⲟ̣ⲥ [ϩ]ⲛ̣̅ ⲟ̣[ⲩ]ⲟ̣ⲡⲧ̣ⲁⲥⲓⲁ apostolikos — an apostolic man; and optasia — a vision, a thing seen. He is not named and he is not one of the apostles. Nearly every letter in these three words carries an underdot or a bracket.
ⲉⲩⲟⲧⲡ̣ [ⲉϩⲟⲩ]ⲛ ⲉ̣ⲩⲏⲉⲓ ⲛ̅ⲕⲱϩⲧ' shut into a house of fire. The one image in this saying that survives intact.
ⲙ̣̅ⲡⲟⲩⲟⲩⲱϣ' ⲁⲩϫⲓ [........]ⲕⲟⲗⲁⲥⲓⲥ “they did not want to” — the same verb that carried the whole of saying 69, arriving here as the answer to why they are not saved. kolasis is punishment, a word that in Greek carries correction as readily as retribution.
ⲡⲁⲉⲓ ⲉⲧⲟⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲕⲁⲕⲉ ⲉⲧ[......]ⲗ the saying breaks off inside its own name for the place. What kind of darkness it is, and why, went with the page.

Saying 71

It is out of water and fire that the soul and the spirit came to be. Out of water and fire and light the son of the bridal chamber came to be. The fire is the chrism; the light is the fire.

I am not speaking of that fire which has no form, but of the other one — whose form is white, which is light, which is beautiful, and which gives beauty.

6 from the Coptic
ⲛ̅ⲧⲁ ⲧⲯⲩⲭ̣[ⲏ] ⲙⲛ̅ ⲡ<ⲡⲛⲁ> psychē and pneuma — soul and spirit, made of the same two elements. The son of the bridal chamber is made of those two and one more.
ⲛ̅ⲧⲁ ⲡϣⲏⲣⲉ' ⲙ̅ⲡⲛⲩⲙⲫⲱⲛ the son of the bridal chamber. What separates him from soul and spirit is light, and nothing else in the list changes.
ⲡⲕⲱϩⲧ' ⲡⲉ ⲡⲭⲣⲓⲥⲙⲁ chrisma — the anointing. Saying 101 makes the chrism lord over baptism; here it is identified outright with fire.
ⲁⲡⲉⲉⲓⲕⲱϩⲧ ⲉⲧⲉ ⲙⲛ̅ⲧⲁϥ' ⲙⲟⲣⲫⲏ morphē — form, shape. There is a fire that has no form and a fire that has one, and the speaker stops to say which he means. It is the only aside of its kind in the gospel.
<ⲧⲉ>ϥ'ⲙⲟⲣϥⲏ ⲟⲩⲁⲃϣ ⲉⲧⲟ ⲛ̅ⲟⲩⲟⲉⲓⲛ ⲉⲛⲉⲥⲱϥ' ouabsh — white. The same word that ends saying 58, where the dyer takes seventy-two colours out of the vat white.
ⲁⲩⲱ ⲉⲧϯ ⲛ̅ⲧ<ⲙⲛ>ⲧⲥⲁ “and which GIVES beauty”. It does not merely possess it. The last thing said about this fire is that it hands something out.

Saying 72

Truth did not come into the world naked. It came in types and in images. The world will not receive it any other way.

There is a being begotten again, and there is an image of being begotten again. It is truly necessary to be begotten again through the image. Which one? The resurrection. And the image must rise through the image. The bridal chamber and the image — through the image they must go in to the truth. This is the restoration.

It is fitting not only for those who produce the name of the Father and the Son and the Holy Spirit, but for those who have produced them for you †. If someone does not acquire them, the name too will be taken from him. But one receives them in the chrism of the [ … ] of the power of the cross. The apostles called this the right and the left.

For this one is no longer a Christian, but a Christ.

8 from the Coptic
ⲧⲁⲗⲏⲑⲉⲓⲁ ⲙ̅ⲡⲉⲥⲉⲓ ⲉⲡⲕⲟⲥⲙⲟⲥ ⲉⲥⲕⲁⲕⲁϩⲏⲩ es-kakahēu — naked, stripped bare. The same word as saying 68, where we strip off the flesh. Truth does not arrive the way we leave.
ϩⲛ̅ ⲛ̅ⲧⲩⲡⲟⲥ ⲙⲛ̅ ⲛ̅ϩⲓⲕⲱⲛ typos — the stamp, the impression left by a die; eikōn — the image. These are not disguises truth puts on. They are the only container the world is able to take delivery in.
ⲟⲩⲛ̅ ⲟⲩϫⲡⲟ ⲛ̅ⲕⲉⲥⲟⲡ' ϣⲟⲟⲡ ⲙⲛ̅ⲛⲟⲩϩⲓⲕⲱⲛ ⲛ̅ϫⲡⲟ ⲛ̅ⲕⲉⲥⲟⲡ' jpo n-kesop — “a begetting another time”. Printed as “rebirth” everywhere, which hides that the verb is still jpo, the same begetting running from 33 through 68.
ⲉⲧⲉ ⲧⲁⲉⲓ ⲧⲉ ⲧ'ⲁⲡⲟⲕⲁⲧⲁⲥⲧⲁⲥⲓⲥ apokatastasis — restoration, the putting of a thing back into the state it was in. A word out of astronomy, for a body returning to its starting position, and out of law, for property returned to its owner.
ⲁⲗⲗⲁ ⲁ<ⲛⲉⲛⲧⲁ>ⲩϫⲡⲟⲟⲩ † ⲛⲁⲕ the angle brackets are an editorial repair and the dagger falls immediately after it. This sentence is the least secure part of the saying, and it is the part about who may hand the name on.
ⲟⲩⲁ ⲇⲉ ϫⲓ ⲙ̅ⲙⲟⲟⲩ ϩⲙ̅ ⲡⲭ̣ⲣⲓⲥⲙⲁ the chrism again, and the letter under the dot is uncertain. What is received is received in an anointing, not in the water.
ϫⲉ̣ [ⲧⲟ]ⲩⲛ̣ⲁ̣ⲙ ⲙⲛ̅ ⲧⲉϩⲃⲟⲩⲣ the right and the left — the pair from 44, where the whole place stands because of both of them together.
ⲟⲩⲕⲉⲧⲓ ⲟⲩ[ⲭⲣⲏ]ⲥ̣ⲧ̣[ⲓ]ⲁⲛⲟⲥ ⲡⲉ ⲁⲗⲗⲁ ⲟⲩⲭ<ⲣⲥ> ⲡⲉ the best known sentence in this gospel: no longer a Christian, but a Christ. Worth seeing what it rests on. “Christian” has three letters supplied by the editor and two more the transcriber could not read with confidence, and “Christ” is a nomen sacrum written as two letters and expanded. The sense is not in any doubt, because the sentence needs both words to work at all — but the page is not clean here, and anyone quoting it should know that.

Saying 73

The Lord did everything in a mystery: a baptism, and a chrism, and a eucharist, and a redemption, and a bridal chamber.

3 from the Coptic
ⲁⲡϫⲟⲉⲓ̣[ⲥ ⲣ̅] ϩⲱⲃ̣' ⲛⲓⲙ' ϩⲛ̅ⲛⲟⲩⲙⲩⲥⲧⲏⲣⲓⲟⲛ everything, without exception, and “in a mystery” in the singular — one mystery, with five names to follow.
ⲟⲩⲃⲁ[ⲡ]ⲧⲓⲥⲙⲁ ⲙⲛ̅ ⲟⲩⲭⲣⲓⲥⲙⲁ baptism and chrism, in that order. Saying 101 says the order of authority runs the other way: the chrism is lord over the baptism.
ⲙⲛ̅ⲛⲟⲩⲉⲩⲭⲁⲣ[ⲓⲥⲧ]ⲓ̣ⲁ̣ ⲙⲛ̣̅ⲛⲟⲩⲥⲱⲧⲉ ⲙⲛ̅ⲛⲟⲩⲛⲩⲙ'ⲫⲱⲛ eucharist — which saying 57 says simply IS Jesus; sōte, redemption, the ransom word from 51; and the bridal chamber last.

Saying 74

[ … ] he said: I came to make the things below like the things above, and the things outside like those inside, and to join them in the place. [ … ] here, through types [ … ].

Those who say there is a heavenly man and there is another above him are wrong. For it is the one who is revealed — that heavenly man — whom they call the one below; and the one to whom the hidden belongs is the one above him. It would be better for them to say: the inner, and the outer, and what is outside the outer.

This is why the Lord called destruction the outer darkness: there is nothing else outside it.

He said: my Father who is in secret. He said: go into your chamber and shut your door behind you and pray to your Father who is in secret — that is, the one who is within them all.

And that which is within them all is the fullness. Past it there is nothing further inside. This is the one they speak of as that which is above them.

8 from the Coptic
ⲁⲉⲓ ⲉⲧⲣⲁⲉⲓⲣ̣ⲉ̣ [ⲛ̅ⲛⲁ ⲡⲥⲁ ⲙⲡⲓ]ⲧ̣ⲛ̅ ⲛ̅ⲑⲉ “I came to make the things below like the things above”. The verb is making, and what is made is a likeness between two levels.
ⲁⲩⲱ ⲉⲧⲣⲁϩⲟⲧ]ⲣⲟⲩ ⲙ̅ⲡⲙⲁ hōtr — to join, to yoke. The verb from 36 and 65. What he says he came to do is joining, and it is said in the same vocabulary as a marriage.
ⲛⲉⲧϫⲱ ⲙ̅ⲙⲟⲥ ϫⲉ̣ [ⲟⲩⲛ̅ ⲟⲩⲣⲙ̅ⲙ̅ⲡⲉ ⲁⲩⲱ] ⲟⲩⲛ̅ ⲟⲩⲉⲓ ⲙ̅ⲡⲥⲁ ⲛⲧⲡⲉ̣ [ⲙ̅ⲙⲟϥ ⲥⲉⲣ̅ⲡⲗⲁ]ⲛⲁⲥⲑⲉ planasthai — they go astray. The error named is a mapping error: stacking one thing above another when the real relationship is one thing inside another.
ⲁⲩⲱ ⲡⲉⲧⲉ ⲡⲉⲑⲏⲡ' ϣⲟⲟⲡ' ⲛⲁϥ ⲡⲉⲧⲙ̅ⲙⲁⲩ ⲡⲉ ⲉⲧⲛ̅ⲧⲡⲉ ⲙ̅ⲙⲟϥ' pethēp — the hidden. As in 37 and 62, whoever holds the hidden is the one above.
ⲡⲉⲧⲙ̅ⲡⲥⲁ ⲛⲃⲟⲗ' ⲙⲛ̅ ⲡⲉⲧⲛ̅ⲡⲥⲁ ⲛⲃⲟⲗ ⲙ̅ⲡⲥⲁ ⲛⲃⲟⲗ' “the outer, and what is outside the outer”. The vertical stack is replaced by nesting, and then the nesting is immediately extended one step further out.
ⲁⲡϫⲟⲉⲓⲥ ⲙⲟⲩⲧⲉ ⲁⲡⲧⲁⲕⲟ ϫⲉ ⲡⲕⲁⲕⲉ ⲉⲧϩⲓ ⲡⲥⲁ ⲛⲃⲟⲗ' ⲙⲛ̅ ϭⲉ ϣⲟⲟⲡ' ⲙ̅ⲡⲉϥⲃⲁⲗ' the outer darkness, with the reason for the name attached: there is nothing outside it. Being outermost is the entire content of what is wrong with it.
ϫⲉ ⲃⲱⲕ' ⲉϩⲟⲩⲛ' ⲉⲡⲉⲕ'ⲧⲁⲙⲉⲓⲟⲛ ⲛ̅ⲅϣⲧⲁⲙ' ⲙ̅ⲡⲉⲕ'ⲣⲟ ⲉⲣⲱⲕ' ⲛ̅ⲅϣⲗⲏⲗ' tameion — the inner storeroom, the innermost room of a house. Matthew 6:6, quoted and then used as a geography lesson: the Father who is hidden is found by going further in, not further up.
ⲡⲉ ⲡⲡⲗⲏⲣⲱⲙⲁ ⲙ̅ⲙⲛ̅ⲛ̅ⲥⲱϥ' ⲙⲛ̅ ϭⲉ ⲙ̅ⲡⲉϥ'ⲥⲁ ⲛϩⲟⲩⲛ ⲡⲁⲉⲓ ⲡⲉ ⲉⲧⲟⲩϣⲁϫⲉ ⲉⲣⲟϥ' ϫⲉ ⲡⲉⲧⲙ̅ⲡⲥⲁ ⲛⲧⲡⲉ ⲙ̅ⲙⲟⲟⲩ plērōma — the fullness. Defined as what is inside all of them, and then the saying closes by noting that this innermost thing is exactly what people call the highest.

Saying 75

Before Christ, some came out. Out of where? They were no longer able to go in. And they went in where? They were no longer able to come out.

Then Christ came. Those who had gone in, he brought out. And those who had gone out, he brought in.

4 from the Coptic
ⲁϩⲟⲉⲓⲛⲉ ⲉⲓ ⲉⲃⲟⲗ' ⲉⲃⲟⲗ ⲧⲱⲛ' “out of where?” The saying puts its own questions and declines to answer either of them.
ⲟⲩⲕⲉⲧⲓ ⲙ̅ⲡⲟⲩϣ'ⲃⲱⲕ' ⲉϩⲟⲩⲛ ⲁⲩⲱ ⲁⲩⲃⲱⲕ' ⲉⲧⲱⲛ ⲟⲩⲕⲉⲧⲓ ⲙ̅ⲡⲟⲩϣⲓ ⲉⲃⲟⲗ ouketi — no longer. Twice, and it is the hinge both times. What is being described is a door that works in one direction only.
ⲁϥⲉⲓ ⲇⲉ ⲛ̅ϭⲓ ⲡⲉⲭⲥ̅ “then Christ came” — the whole turn of the saying, in four words, with no explanation attached.
ⲛⲉⲛⲧⲁϩⲃⲱⲕ' ⲉϩⲟ̣ⲩⲛ' ⲁϥⲛ̅ⲧⲟⲩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲛⲉⲛⲧⲁϩⲃⲱⲕ' ⲉⲃⲟ̣ⲗ̣' ⲁϥⲛ̅ⲧⲟⲩ ⲉϩⲟⲩⲛ brought out, brought in. Exactly symmetrical, and the two groups trade places. What is undone is not the direction anybody was going; it is the one-way door.

Saying 76

In the days when Eve was in Adam, there was no death. When she was separated from him, death came to be. If he goes in again and takes it to himself, death will be no more.

4 from the Coptic
ⲛ̅ϩⲟⲟⲩ' ⲛⲉⲣⲉ ⲉⲩϩⲁ [ϩ]ⲛ̣̅ ⲁ[ⲇ]ⲁ̣ⲙ' ⲛⲉ Eve IN Adam, not beside him. The preposition is carrying the whole argument.
ⲛ̅ⲧⲁⲣⲉⲥⲡⲱ̣ⲣϫ [ⲉⲣ]ⲟϥ' ⲁⲡⲙⲟⲩ ϣⲱⲡⲉ pōrj — to separate, to divide off. The same verb as 62, where man separating from the animals is what starts them killing one another. Separation is the mechanism of death everywhere in this gospel.
ⲡⲁⲗⲓⲛ ⲉϥϣⲁⲃ̣ⲱ̣[ⲕ ⲉϩ]ⲟ̣ⲩⲛ ⲛ̅ϥϫⲓⲧϥ' ⲉⲣⲟϥ “if he goes in again and takes it to himself”. Conditional. Nothing is promised here; the terms are stated.
ⲙⲛ̅ ⲙⲟⲩ ⲛⲁϣⲱⲡⲉ̣ mn mou na-shōpe — death will not COME TO BE. shōpe, the becoming verb from 61. Death is not fought and not defeated. On these terms it is simply never begotten.

Saying 77

“My God, my God, why, O Lord, have you forsaken me?” He said these words on the cross, for he had been separated from that place. [ … ] who was begotten through him who [ … ] from God.

3 from the Coptic
[ⲡ]ⲁ̣ⲛⲟⲩ̣ⲧⲉ ⲡⲁⲛⲟⲩⲧⲉ ⲉⲧⲃ̣ⲉ ⲟⲩ ⲡϫⲟⲉⲓⲥ [ⲁ]ⲕ'ⲕⲁⲁⲧ' ⲛ̅ⲥⲱⲕ' Mark 15:34, quoted with something added: the Coptic has “why, O LORD”, a vocative that is not in Mark. And the verb is kaat n-sōk — to put me behind you, to leave me at your back.
ⲁϥⲡⲱⲣϫ' ⲅⲁⲣ' ⲙ̅ⲡⲙⲁ ⲉⲧ[ⲙ]ⲙ̣ⲁ̣ⲩ̣ pōrj — to separate. The same verb as 76, where Eve is separated from Adam and death comes to be, and as 62. Philip explains the cry from the cross in its own vocabulary, and the explanation is not abandonment but separation — which this gospel has already said is the thing death is made of.
[.]..[..] ⲛ̅ⲧⲁ̣ⲩϫⲡⲟϥ' ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲉⲧⲧ̣[.......ⲉ]ⲃ̣ⲟ̣ⲗ ϩⲓⲧⲙ̅ ⲡⲛⲟⲩⲧⲉ and then the page goes. Whatever was begotten out of that separation is in the hole.

Saying 78

The [ … ] from the dead. [ … ] to be, but [ … ] being complete. [ … ] flesh, but this [ … ] is true flesh. [ … ] is not true, but [ … ] an image of the true.

4 from the Coptic
ⲁⲡ[..........ⲉⲃ]ⲟ̣ⲗ ϩⲛ̅ ⲛⲉⲧⲙⲟⲟⲩⲧ' “from the dead” — one of the few clauses in this saying that survives whole. There is more hole than text here, and the brackets are not decoration: roughly half the words are gone.
ⲉϥⲟ ⲛ̅ⲧⲉⲗⲉⲓⲟⲛ [.............] ⲛ̅ⲥⲁⲣⲝ teleion — complete, as in 35 and 44; and sarx, flesh. The two words the saying was weighing, with the sentence around them lost.
[.........ⲟⲩⲥ]ⲁ̣ⲣⲝ ⲧⲉ ⲛ̅ⲁⲗⲏⲑⲉⲓⲛⲏ alēthinē — true, genuine. The same adjective the good dyes carry in saying 47, where the true ones are the ones that hold.
ⲁⲗ[ⲗⲁ.......] ⲛ̅ϩⲓⲕⲱⲛ ⲛ̅ⲧⲁⲗⲏⲑⲉⲓⲛⲏ “an image of the true”. The last four words, and the only stretch where the argument stands intact: something here has the image of the true rather than the true itself.

Saying 79

A bridal chamber is not for the animals, nor is it for slaves, nor for defiled women. It is for free men and virgins.

3 from the Coptic
ⲙⲁⲣⲉ ⲡⲁⲥⲧⲟⲥ ϣⲱ̣ⲡ̣ⲉ ⲛ̣̅ⲛ̅ⲑⲏ̣ⲣⲓⲟⲛ pastos — the bridal chamber. A different word from nymphōn, which this gospel uses everywhere else for the same room. And thērion, the animals: the ones that submit and the ones that do not, from 44 and 62.
ⲙⲁϥϣⲱⲡⲉ ⲛ̅ⲛ̅ϩⲙ̅<ϩ̣ⲁ̣ⲗ̣> ⲟⲩⲧⲉ ⲛ̅ⲥϩⲓⲙⲉ ⲉϥϫⲟϩⲙ slaves, and women who are defiled. jōhm is the defilement word from 64 and 65, where it attaches to images and to what the untaught do.
ⲁⲗⲗⲁ ϣⲁϥϣⲱⲡⲉ̣ ⲛ̅ϩⲛ̅ⲣⲱⲙⲉ ⲛ̅ⲉⲗⲉⲩⲑⲉⲣⲟⲥ ⲙⲛ̅ ϩⲛ̅ⲡⲁⲣⲑⲉⲛⲟⲥ eleutheros and parthenos — free men and virgins. The slave and free pair is the one from saying 2 and saying 53, where the two labels were interchangeable because neither cost anything to claim. Here the distinction is being made to carry weight, and the two categories are set in parallel: unowned, and untouched.

Saying 80

Through the Holy Spirit we are indeed begotten again — but we are begotten through Christ in the two. We are anointed through the Spirit. When we were begotten, we were joined.

4 from the Coptic
ⲥⲉϫⲡⲟ ⲙⲉⲛ ⲙ̅ⲙⲟⲛ ⲛ̅ⲕⲉⲥⲟⲡ' jpo n-kesop — begotten another time, the same phrase as 72, where truth arrives in images.
ϩⲓⲧⲛ̅ ⲡⲉⲭⲥ̅ ϩⲙ̅ ⲡⲥⲛⲁⲩ hm p-snau — “in the two”. The two runs through this whole stretch of the gospel; saying 81 baptizes in them, and here the begetting happens in them.
ⲥⲉⲧⲱϩⲥ ⲙ̅ⲙⲟⲛ ϩⲓⲧⲙ̅ ⲡ'ⲡ<ⲛⲁ> tōhs — to anoint. The plain verb standing behind the Greek chrisma.
ⲛ̅ⲧⲁⲣⲟⲩϫⲡⲟⲛ ⲁⲩϩⲟⲧⲣⲛ̅ hōtr — joined, yoked, the verb from 36, 65 and 74. It is the last word of the saying, and it puts the begetting and the joining at the same moment: one event described from two sides.

Saying 81

Nobody can see himself in water or in a mirror without light. And you cannot see in light without water or a mirror either. This is why it is fitting to baptize in the two — in the light and in the water. And the light is the chrism.

5 from the Coptic
ⲙⲛ̅ ⲗⲁⲁⲩ ⲛⲁϣⲛⲁⲩ ⲉⲣⲟϥ' “see HIMSELF”. Self-sight is the subject of the whole saying, and it is precisely what saying 48 says this place cannot give you: here you see everything and do not see yourself.
ⲟⲩⲧⲉ ϩⲛ̅ ⲉⲓⲁⲗ' ⲭⲱⲣⲓⲥ ⲟⲩⲟⲉⲓⲛ eial — a mirror. Ancient mirrors were polished metal, not glass, so the light mattered as much as the surface did; the argument is drawn from how the object actually worked.
ⲟⲩⲧⲉ ⲡⲁⲗⲓⲛ ⲕⲛⲁϣⲛⲁⲩ ⲁⲛ ϩⲛ̅ ⲟⲩⲟⲉⲓⲛ ⲭⲱⲣⲓⲥ ⲙⲟⲟⲩ ϩⲓⲁⲗ and the argument runs the other way too: neither element does anything alone. This is not a ranking with water at the bottom.
ⲇⲓⲁ ⲧⲟⲩⲧⲟ ϣϣⲉ ⲁⲣ̅ⲃⲁⲡⲧⲓⲍⲉ ϩⲙ̅ ⲡⲥⲛⲁⲩ ϩⲙ̅ ⲡⲟⲩⲟⲉⲓⲛ' ⲙⲛ̅ ⲡⲙⲟⲟⲩ “to baptize in the two”. The conclusion is not that one of them is the real baptism.
ⲡⲟⲩⲟⲉⲓⲛ ⲇⲉ ⲡⲉ ⲡⲭⲣⲓⲥⲙⲁ “and the light is the chrism”. Four words. Saying 71 identified the chrism with fire; this identifies it with light. Fire, light, chrism — one thing under three names.

Saying 82

There were three buildings for offering in Jerusalem. The one that opened to the west was called the Holy. Another, opening to the south, was called the Holy of the Holy. The third, opening to the east, was called the Holy of the Holies — the place the high priest enters alone.

Baptism is the Holy building. Redemption is the Holy of the Holy. The Holy of the Holies is the bridal chamber.

Baptism has in it the resurrection and the redemption; and the redemption is in the bridal chamber. But the bridal chamber is in what is higher than [ … ] you will not find [ … ]

7 from the Coptic
ⲙ̅ⲙⲁ ⲛ̅ϯⲡⲣⲟⲥⲫⲟⲣⲁ ϩⲛ̅ ⲑⲓⲉⲣⲟⲥⲟⲗⲩⲙⲁ prosphora — the offering, as in saying 39, where the whole offering has to beget salt for itself.
ⲡⲟⲩⲁ' ⲉϥⲟⲩⲉⲛ ⲉⲡⲁⲙⲛⲧⲉ ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ' ϫⲉ ⲡⲉⲧⲟⲩⲁⲁⲃ amnte — the west. It is also the ordinary Coptic name for the land of the dead, and the lowest of the three rooms is the one that faces it.
ⲡⲙⲁϩϣⲟⲙⲧ' ⲉϥ'ⲟⲩⲏⲛ ⲁ69.20 ⲡⲁⲉⲓⲃⲧⲉ “opening to the east”, with the transcription's manuscript reference printed inside the word: page 69, line 20. The same convention as the number sitting in the middle of ōpheleia in saying 49.
ⲡⲙⲁ ⲉϣⲁ̣ⲣ̣ⲉ ⲡⲁⲣⲭⲓⲉⲣⲉⲩ[ⲥ] ⲃⲱⲕ' ⲉϩⲟⲩⲛ ⲉⲙⲁⲩ' ⲟⲩⲁ[ⲁ]ϥ̣ archiereus — the high priest, who goes in by himself. The saying does not dispute the arrangement or attack the priest. It renames the room.
ⲡⲃⲁⲡⲧⲓⲥⲙⲁ ⲡⲉ ⲡⲏⲉⲓ ⲉⲧⲟⲩⲁⲁⲃ [ⲡ]ⲥ̣ⲱ̣[ⲧ]ⲉ ⲡⲉⲧⲟⲩⲁⲁⲃ ⲙ̅ⲡⲉⲧⲟⲩⲁⲁⲃ and the renaming: baptism, redemption, bridal chamber, mapped onto the three buildings in order. sōte is the ransom word from 51 and 73.
69.25 ⲡⲉ ⲡⲛⲩⲙⲫⲱⲛ the bridal chamber, and here it is nymphōn again rather than pastos as in 79 — the two words are used for the same room within three sayings of each other.
ⲡⲉⲧϫⲟⲥⲉ ⲉⲣⲟ[....]ⲛ̣̅[..]ⲟⲟ.. ⲕⲛⲁϩⲉ ⲁⲛ' ⲉⲧⲉ̣ϥ[.....]ⲧ̣ⲱ̣ⲡ̣ the page fails at exactly the point where the saying reaches past the highest of the three rooms. “You will not find” is the last thing legible, and what you will not find went with it.

Saying 83

[ … ] are the ones who pray [ … ] Jerusalem [ … ] Jerusalem [ … ] Jerusalem, looking [ … ] those who are called the Holy of the Holies.

3 from the Coptic
ⲛⲉ ⲛⲉⲧϣⲗⲏⲗ “those who pray” — two words out of the opening clause, and the subject of the sentence is not among them.
ⲑⲓⲉⲣⲟⲥⲟⲗⲩⲙⲁ̣ [..........ⲑⲓⲉⲣⲟ]ⲥⲟⲗⲩⲙⲁ ⲉⲩϣ[........ⲑⲓⲉⲣⲟⲥⲟ]ⲗⲩⲙⲁ ⲉⲩϭⲱϣ[ⲧ Jerusalem, three times over in three broken clauses. Whatever distinction was being drawn between them went with the page.
ⲛⲁⲉⲓ ⲉⲧⲟⲩⲙⲟⲩ[ⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲡⲉⲧⲟⲩ]ⲁⲁⲃ ⲛ̅ⲛⲉⲧⲟⲩⲁⲁⲃ “those whom they call the Holy of the Holies” — and it is plural, and it is people. Saying 82 gave that name to a room; here it appears to be given to persons.

Saying 84

[ … ] the veil was torn. [ … ] the bridal chamber, except the image [ … ] which is above. This is why its veil was torn from top to bottom — for it was fitting that some from below should go up.

4 from the Coptic
[..........ⲡⲕⲁ]ⲧⲁⲡⲉⲧⲁⲥⲙⲁ ⲡⲱϩ katapetasma — the veil of the temple; pōh, to tear. This follows straight on from the three buildings of saying 82.
ⲡⲁⲥⲧⲟⲥ ⲉⲓ ⲙⲏ ⲑⲓⲕⲱⲛ̣ pastos — the bridal chamber, and eikōn, the image. The same pairing as 65 and 72: what is available is the image of the thing.
ⲁⲡⲉϥⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ ⲡⲱ̣[ϩ] ϫ̣ⲓⲙ ⲡⲥⲁ ⲛⲧⲡⲉ ϣⲁ ⲡⲥⲁ ⲙⲡⲓⲧⲛ̅ “from the top to the bottom”. The direction of the tear is stated exactly, and then the reason given for it runs the opposite way.
ϣϣⲉ ⲅⲁⲣ ⲉϩⲟⲉⲓⲛⲉ ϫⲓⲙ ⲡⲥⲁ ⲙⲡⲓⲧⲛ̅ ⲛ̅ⲥⲉⲃⲱⲕ' ⲉⲡⲥⲁ ⲛ'ⲧⲡⲉ the tear opens downward so that people can go upward. The traffic the veil was obstructing was traffic out, not traffic in.

Saying 85

As for those who have put on the perfect light — the powers cannot see them, and so cannot hold them. And a man will put this light on in the mystery, in the joining.

4 from the Coptic
ⲛⲉⲛⲧⲁϩϯ ϩⲓⲱⲟⲩ ⲙ̅ⲡⲧⲉⲗⲉⲓⲟⲛ ⲛ̅ⲟⲩⲟⲉⲓⲛ ti hiōou — to put on, to clothe oneself in. Light worn as a garment, and the same figure as stripping off the flesh in 68, run the other way.
ⲙⲁⲣⲟⲩⲛⲁⲩ ⲉⲣⲟⲟⲩ ⲛ̅ϭⲓ ⲛ̅ⲇⲩⲛⲁⲙⲓⲥ the powers do not SEE them. The escape is not a fight and not a flight. There is simply nothing left for them to catch sight of.
ⲁⲩⲱ ⲙⲁⲩϣⲉⲙⲁϩⲧⲉ ⲙ̅ⲙⲟⲟⲩ “they cannot hold them” — the same detaining verb as 65, where nobody escapes the unclean spirits, and 75.
ϩⲙ̅ ⲡⲙⲩⲥⲧⲏⲣⲓⲟⲛ ϩⲙ̅ ⲡϩⲱⲧⲣ̅ in the mystery, in the joining. hōtr again, and the two phrases are set side by side without a conjunction, as one thing said twice.

Saying 86

If the woman had not separated from the man, she would not have died along with the man. His separation became the beginning of death.

This is why Christ came: to set right the separation that was there from the first, and to join the two again, and to give life to those who died in the separation, and to join them.

The woman is joined to her husband in the bridal chamber. And those who have been joined in the bridal chamber will not be separated again. This is why Eve separated from Adam — because she had not been joined to him in the bridal chamber.

6 from the Coptic
ⲛⲉ ⲙ'ⲡⲉⲧ'ⲥϩⲓⲙⲉ ⲡⲱⲣϫ ⲉⲫⲟⲟⲩⲧ pōrj — to separate. It appears six times in this one saying, and hōtr, to join, five times. The whole passage is those two verbs set against each other and nothing else.
ⲡⲉϥⲡⲱⲣϫ ⲛ̅ⲧⲁϥ'ϣⲱⲡⲉ ⲛ̅ⲁⲣⲭⲏ ⲙ̅ⲡⲙⲟⲩ archē — the beginning, the first principle, the thing a series starts from. Death is given a cause and a start, and the cause is a separation.
ⲉϥⲛⲁⲥⲉϩⲱϥ ⲉⲣⲁⲧϥ' ⲡⲁⲗⲓⲛ' ⲛ̅ϥϩⲟⲧⲣⲟⲩ ⲙ̅ⲡⲥⲛⲁⲩ sehōf eratf — to set it upright again, to stand it back on its feet. A repair word. And then “join the two” — the two, as in 80 and 81.
ⲛⲉⲛⲧⲁϩⲙⲟⲩ ϩⲙ̅ ⲡⲡⲱⲣϫ' ⲉϥⲛⲁϯ ⲛⲁⲩ ⲛ̅ⲛⲟⲩⲱⲛϩ ⲛ̅ϥϩⲟⲧⲣⲟⲩ and the dead are not simply raised: they are given life AND joined. The joining is not the reward for the life, it is part of the same act.
ⲛⲉⲛⲧⲁϩⲱⲧⲣ̅ ⲇⲉ ϩⲙ̅ ⲡⲡⲁⲥⲧⲟⲥ ⲟⲩⲕⲉⲧⲓ ⲥⲉⲛⲁⲡⲱⲣϫ' ouketi — no longer. The same word that made a one-way door in saying 75. Here it locks in the other direction.
ⲇⲓⲁ ⲧⲟⲩⲧⲟ ⲁⲉⲩϩⲁ ⲡⲱⲣϫ' ⲁⲁⲇⲁⲙ ϫⲉ ⲛ̅ⲧⲁⲥϩⲱⲧⲣ̅ ⲉⲣⲟϥ' ⲁⲛ ϩⲙ̅ ⲡⲡⲁⲥ̣[ⲧⲟ]ⲥ the closing diagnosis, and it is not a moral one. She separated because the joining had not been made in the right room.

Saying 87

The soul of Adam came into being out of a breath. Its partner is the spirit. The one given to him is his mother. His soul was taken away from him and a spirit was given to him in its place.

When he was joined, he spoke words higher than the powers. And they envied him [ … ] separated [ … ] joined [ … ] the hidden [ … ] to themselves alone [ … ] bridal chamber, so that [ … ]

6 from the Coptic
ⲧⲯⲩⲭⲏ ⲛ̅ⲁⲇⲁⲙ' ⲛ̅ⲧⲁⲥϣⲱⲡⲉ ⲉ̣[ⲃ]ⲟⲗ ϩⲛ̅ⲛⲟⲩⲛⲓϥⲉ nife — breath. The plain Coptic word, the same one that ends saying 55, where earthenware breaks for good because it was made without any.
ⲡⲉⲥϩⲱⲧⲣ̅ ⲡⲉ ⲡⲡ̣[ⲛ̅]ⲁ̣̅ “its partner is the spirit”. hōtr used as a noun — the joined one, exactly as it is used of Magdalene in saying 36.
ⲁⲩ[ϥⲓ] ⲛ̣̅ⲧⲉϥⲯⲩⲭⲏ ⲁⲩϯ ⲛⲁϥ' ⲛ̅ⲛⲟⲩ[ⲡ<ⲛⲁ> ⲉ]ⲡⲉⲥⲙⲁ the soul was taken away and a spirit given in its place. An exchange, not an addition. Something was removed to make room.
ⲉⲡⲉⲓ ⲛ̅ⲧ̣ⲁⲣⲉϥ'ⲡϩⲱⲧⲣ̣̅ [ⲁϥϫ]ⲱ̣ ⲛ̅ϩⲛ̅ϣⲁϫⲉ ⲉⲩϫⲟⲥⲉ' ⲁⲛⲇⲩⲛⲁ[ⲙⲓⲥ] words HIGHER than the powers. jose, the height word from 62 and 65. What the joining produces is speech the powers cannot reach up to.
ⲁ̣ⲩⲣ̅ⲃⲁⲥⲕⲁⲛⲉ ⲉⲣⲟϥ baskainein — to envy, and also to cast the evil eye. The powers' response to speech above them is envy, which is the one thing 65 said the freed man is beyond.
ⲧⲉⲑⲏⲡ' ⲁⲩ[...........]ⲁ̣ⲉⲓϭⲉ ⲛ̅ϭⲓ ⲡⲉ[............]ⲟ̣ ⲛⲁⲩ ⲟⲩⲁⲁⲩ “the hidden”, and “to themselves alone” — two of the last legible phrases before the saying comes apart entirely.

Saying 88

Jesus revealed [ … ] the Jordan — the fullness of the kingdom of the heavens. He who was begotten before everything was begotten again. He who was anointed at the first was anointed again. He who was redeemed redeemed in his turn.

5 from the Coptic
ⲁⲓⲥ̅ ϭⲱⲗⲡ' [ⲉⲃⲟⲗ.....ⲡⲉⲓⲟ]ⲣⲇⲁⲛⲏⲥ cōlp ebol — to uncover, to reveal. Taking a covering off something that was there the whole time.
ⲡⲡⲗⲏ[ⲣⲱⲙⲁ ⲛ̅ⲧ<ⲙⲛⲧ>ⲉ]ⲣ̣ⲟ ⲛⲙ̅ⲡⲏⲩⲉ plērōma — the fullness, as in 74, where it is defined as what is inside them all. Here it is what the Jordan turns out to be.
ⲡⲉⲛ[ⲧⲁⲩϫⲡⲟϥ ϩ]ⲁ ⲧⲉϩⲏ ⲙ̅ⲡⲧⲏⲣϥ ⲡⲁ'ⲗⲓⲛ ⲁⲩϫⲡⲟϥ' ptērf — THE ALL. The same term that runs through Thomas in this codex and through saying 101. Begotten before the All, and then begotten again.
ⲡ[ⲉⲛⲧⲁ]ⲩ̣ⲧ̣[ⲟ]ϩ̣ⲥϥ̅ ⲛ̅ϣⲟⲣ̣[ⲡ] ⲡⲁⲗⲓⲛ ⲁⲩⲧⲟϩⲥϥ̅ palin — again. Three clauses in a row turn on it: begotten again, anointed again, redeemed in turn.
ⲡ[ⲉⲛ]'ⲧⲁⲩⲥⲟⲧϥ̅ ⲡⲁⲗⲓⲛ ⲁϥⲥⲱⲧⲉ and the third one breaks the pattern. The first two are done TO him. In the last, he is the one doing it. Redeemed — and then redeeming.

Saying 89

If one must speak a mystery: the Father of the All joined with the virgin who came down, and a fire shone for him on that day. He uncovered the great bridal chamber.

This is why his body came into being on that very day. It came out from the bridal chamber as one who has come into being from the bridegroom and the bride.

This is how Jesus set the All upright within it, by these. And it is fitting for each one of the disciples to walk into his rest.

6 from the Coptic
ⲉϣϫⲉ ϣϣⲉ ⲉϫⲱ ⲛ̅ⲟⲩⲙⲩⲥⲧⲏⲣⲓⲟⲛ “to speak a mystery”. The saying announces what it is before it begins, which nothing else in the gospel does.
ⲁⲡⲉⲓⲱⲧ' ⲙ̅ⲡⲧⲏⲣϥ' ϩⲱⲧⲣ̅ ⲁⲧ'ⲡⲁⲣⲑⲉⲛⲟⲥ the Father of the All, and hōtr — joined. The verb from 36, 80, 86 and 87, used here of the highest thing this gospel names.
ⲁϥϭⲱⲗⲡ' ⲉⲃⲟⲗ ⲙ̅ⲡⲛⲟϭ ⲙ̅ⲡⲁⲥⲧⲟⲥ cōlp ebol, to uncover, as in 88; and pastos, the GREAT bridal chamber, the word from 79 and 86.
ⲡⲉϥⲥⲱⲙⲁ ⲛ̅ⲧⲁϥϣⲱⲡⲉ ⲙ̅ⲫⲟⲟⲩ ⲉⲧⲙ̅ⲙⲁⲩ sōma — body; shōpe — came into being. The body is given a date. It happened on that day, out of that joining.
ⲁ<ⲓⲥ> ⲧⲉϩⲟ ⲙ̅ⲡⲧⲏⲣϥ' ⲉⲣⲁⲧϥ' teho m-ptērf eratf — to stand the All up on its feet. The same repair figure as 86 and 90, and ptērf is THE ALL, the term running through Thomas in this codex.
ϣϣⲉ ⲉⲧⲣⲉ ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛⲙ̅ⲙⲁⲑⲏⲧⲏⲥ ⲙⲟⲟϣⲉ ⲉϩⲟⲩⲛ' ⲉⲧⲉϥ'ⲁⲛⲁⲡⲁⲩⲥⲓⲥ anapausis — rest, as in 68 and 93. And the verb is walk: the disciple goes in on foot, one at a time.

Saying 90

Adam came into being out of two virgins — out of the Spirit, and out of the virgin earth. This is why Christ was begotten from a virgin: so that the stumble that happened at the start could be set back on its feet.

4 from the Coptic
ϩⲛ̅ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲥⲛ̅ⲧⲉ TWO virgins. The claim is made in passing, without argument, and the second one is the surprise.
ⲉⲃⲟⲗ' ϩⲙ̅ ⲡⲕⲁϩ ⲙ̅ⲡⲁⲣⲑⲉⲛⲟⲥ p-kah m-parthenos — the virgin earth. Ground nobody had worked yet. Compare 62, which ends with man working the ground.
ϫⲉⲕⲁⲁⲥ ⲡⲉⲥⲗⲟⲟⲧⲉ p-slaate — a slip, a stumble, a loss of footing. It is the ordinary word for what happens when someone trips, and there is no doctrine in it.
ⲉϥⲛⲁ̣[ⲥ]ⲉ̣ϩⲱϥ ⲉⲣⲁⲧϥ' sehōf eratf — to stand it back up on its feet. A stumble, and someone setting it upright: the two images match each other, and both of them are plain. It is the same repair verb as 86 and 89.

Saying 91

There are two trees growing in Paradise. The one begets animals, the other begets men. Adam ate from the tree that begets animals. He became an animal, and he begot animals. This is why the children of Adam worship animals.

The tree [ … ] is fruit [ … ] this [ … ] multiplied [ … ] ate the [ … ] fruit of the [ … ] begets men [ … ] the man [ … ]

5 from the Coptic
ⲟⲩⲛ̅ ϣⲏⲛ' ⲥⲛⲁⲩ̣ ⲣ̣ⲏ̣ⲧ [ϩ]ⲙ̣̅ ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ two trees. Not the tree of life and the tree of knowing good and evil — two trees sorted by what comes off them.
ⲡⲟⲩⲁ ϫⲡⲉ ⲑ̣[ⲏⲣⲓⲟⲛ] ⲡⲟⲩⲁ ϫⲡⲉ ⲣⲱⲙⲉ the trees BEGET. jpo, the begetting verb, applied to vegetation. Not bearing fruit: begetting.
ⲁϥϣ]ⲱⲡⲉ ⲛ̅ⲑⲏⲣⲓⲟⲛ ⲁϥϫⲡⲉ ⲑⲏ[ⲣⲓⲟⲛ “he became an animal and he BEGOT animals”. The mechanism of saying 48 — what you look at, you become — running downward instead of up, and then passing on.
ⲉ]ⲧⲃⲉ ⲡⲁϊ ⲥⲉⲣ̅ⲥⲉⲃⲉⲥⲑⲉ ⲁⲛⲑ̣[ⲏⲣⲓⲟⲛ ⲛ̅ϭ]ⲓ̣ ⲛ̅ϣ̣ⲏ̣ⲣ̣ⲉ̣ ⲛ̅ⲁⲇⲁⲙ sebesthai — to worship, to revere. It is offered as a plain explanation of a practice people could observe around them, not as an insult aimed at anyone.
ⲡϣⲏ[ⲛ ...........] ⲕⲁⲣⲡⲟⲥ ⲡⲉ ⲡ̣[............] ⲡⲁⲉⲓ ⲁⲩⲁϣ̣[ⲁⲉⲓ............] ⲟⲩⲱⲙ' ⲙ̅ⲡ[..............] ⲕⲁⲣⲡⲟⲥ ⲙ̅ⲡ̣[..............] ϫⲡⲟ ⲛ̅ⲣ̅ⲣⲱⲙⲉ̣ [............] ⲱⲧ' ⲙ̅ⲡⲣⲱⲙⲉ ⲛ̣̅[..........] and from here the page disintegrates. What the second tree does, and what happens to whoever eats from it, is in the gaps.

Saying 92

God made man. [ … ] men make God. That is how it is in the world: men make gods, and they worship what they made. It would be fitting for the gods to worship men.

4 from the Coptic
[.]ⲡⲛⲟⲩⲧⲉ ⲧⲁⲙⲉⲓⲉ ⲡⲣⲱ̣[ⲙⲉ...ⲣ̅ⲣⲱ] ⲙⲉ ⲧⲁⲙⲉⲓ̣ⲉ̣ ⲡ[ⲛ]ⲟⲩ[ⲧ]ⲉ tameio — to make, to fashion. The maker's verb: from 33, where the father makes a son and the son cannot make one; from 45, where what is moulded produces nothing noble; from 55, where broken glass is made again. It appears four times in these four lines.
ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ ⲉⲛⲣⲱ̣[ⲙ]ⲉ̣ ⲧⲁⲙⲓⲉ ⲛⲟⲩⲧⲉ “men make gods” — plural, and with no article. Manufactured objects.
ⲁⲩⲱ ⲥⲉⲟⲩⲱϣⲧ' ⲛ̅ⲛⲟ̣ⲩⲧⲁⲙⲓⲟ ⲛⲉ se-ouōsht n-nou-tamio — they worship their own MAKING. tamio again, now as a noun: the thing made.
ϣϣⲉ ⲉⲧⲣⲉ ⲛ̅ⲛⲟⲩⲧⲉ ⲟⲩⲱϣⲧ' ⲛ̅ⲣ̅ⲣⲱⲙⲉ “it would be fitting for the gods to worship men.” Usually read as sarcasm, and it does not have to be. The saying has just established that the maker stands over the made, and this is what follows from it if you take the rule seriously.

Saying 93

As truth is: the works of a man come out of his power. This is why they are called powers. And his works are his children, who came into being out of a rest.

This is why his power keeps its citizenship in his works, while the rest shows itself in his children. You will find that this reaches all the way up to the image.

And this is the man of the image: he does his works out of his strength, but he begets his children out of rest.

6 from the Coptic
ⲛ̅ⲛ̅ϩⲃⲏⲩⲉ ⲙ̅ⲡⲣⲱⲙⲉ ϣⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲉϥ'ⲇⲩⲛⲁⲙⲓⲥ hbēue — works, deeds, the things a person does; dynamis — his power.
ⲉⲧⲃⲉ ⲡⲁⲉⲓ ⲥⲉⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲛ̅ⲇⲩⲛⲁⲙⲓⲥ “this is why they are called powers”. The dynameis of 38, 44, 65 and 85 are given a plain derivation here: they are simply what somebody's works get called.
ⲛⲉϥ'ϣⲏⲣⲉ ⲛ̅ⲧⲁⲩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ̅ ⲟⲩⲁⲛⲁⲡⲁⲩⲥⲓⲥ the children came out of a REST. Works come from power; children come from its opposite, and the saying does not treat that as a paradox.
ⲧⲉϥⲇⲩⲛⲁⲙⲓⲥ ⲣ̅ⲡⲟⲗⲓⲧⲉⲩⲉⲥⲑⲉ ϩⲣⲁϊ ϩⲛ̅ ⲛⲉϥϩⲃⲏⲩⲉ politeuesthai — to hold citizenship, to conduct one's life somewhere. The same verb as 65, where the soul holds citizenship in a form.
ⲡⲁⲉⲓ ⲡⲉ ⲡⲣⲱⲙⲉ ⲛ̅ϩⲓⲕⲟⲛⲓⲕⲟⲥ ⲉϥⲉⲓⲣⲉ ⲛ̅ⲛⲉϥϩⲃⲏⲩⲉ p-rōme n-hikonikos — the man of the image. eikonikos, the same adjective as the bridal chamber of the image in 65.
ⲉⲃⲟⲗ ϩⲛ̅ ⲧⲉϥϭⲟⲙ' ⲉⲃⲟⲗ ⲇⲉ ϩⲛ̅ ⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲉϥϫⲡⲟ ⲛ̅ⲛⲉϥ'ϣⲏⲣⲉ and the closing clause sets the two side by side without ranking them: strength does the work, rest does the begetting.

Saying 94

In this world the slaves serve the free. In the kingdom of the heavens the free will wait on the slaves: the children of the bridal chamber will wait on the children of the marriage.

The children of the bridal chamber have one single name — rest. Being with one another, they have no need to take [ … ]

5 from the Coptic
ϩⲙ̅ ⲡⲉⲉⲓⲕⲟⲥⲙⲟⲥ ⲛ̅ϩⲙ<ϩⲁⲗ> ⲣ̅ϩⲩⲡⲏⲣⲉⲧⲉⲓ ⲛ̅ⲉⲗⲉⲩⲑⲉⲣⲟⲥ hypēretein — to serve as an underling, an inferior running a superior's errands. The same verb as saying 38, where the powers think they are waiting on an ordinary man.
ⲛⲉⲗⲉⲩⲑⲉⲣⲟⲥ ⲛⲁⲣ̅ⲇⲓⲁⲕⲟⲛ[ⲉⲓ] ⲛ̅ⲛ̅ϩⲙ̅<ϩⲁⲗ> ⲛ̅ⲛ̅ϣⲏⲣⲉ ⲙ̅ⲡⲛⲩⲙⲫ[ⲱ]ⲛ̣ diakonein — to wait on, to serve at table. A DIFFERENT verb from the one used of the slaves a line earlier. What reverses is not only who serves whom but what kind of service it is.
ⲛ̣[ⲁ]ⲣ̅ⲇⲓⲁⲕⲟⲛⲉⲓ ⲛ̅ⲛ̅ϣⲏⲣⲉ ⲙ̅ⲡⲅⲁ[ⲙⲟⲥ ⲛ̅]ϣⲏⲣⲉ ⲙ̅ⲡⲛⲩⲙ'ⲫⲱⲛ the children of the bridal chamber against the children of the marriage — gamos, the word from 64. Two grades, and it is the higher one that does the serving.
ⲟⲩⲣⲁⲛ ⲟⲩ̣[ⲱⲧ ⲡⲉ]ⲧⲉ ⲟⲩⲛⲧⲁⲩϥ' ⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ' “one single name”, and the name is rest. After the naming disputes of 43 and 51, where one syllable separates Echamoth from Echmoth and Messiah carries two meanings at once, these get exactly one name and it is anapausis.
ⲉ[ⲩϩⲓ ⲛ]ⲟⲩⲉⲣⲏⲩ ⲥⲉⲣ̅ⲭⲣⲉⲓⲁ ⲁⲛ ⲛ̣̅ϫ̣ⲓ̣ ϩ̣ⲣ̅ⲃ̣[' ⲉⲩⲛ̅ⲧⲁⲩ] and the last clause breaks up before saying what it is they have no need of.

Saying 95

The contemplation there [ … ] more than [ … ] among those who are in the [ … ] the glories of the [ … ]

2 from the Coptic
ⲧⲉⲑⲉⲱⲣⲉⲓⲁ ⲙ̅ⲙⲁⲩ theōria — contemplation; literally a beholding, the act of looking at something steadily. It is the first word of the saying and very nearly the last legible one.
ⲛⲉⲧϩⲛ̅ ⲡ'[...........]ⲛ̅ ⲛⲉⲟⲟⲩ ⲛ̅ⲛⲉ[...........]ⲉ̣ “the glories”. Four words survive out of the whole second half, and they are not enough to say what was being claimed.

Saying 96

[ … ] they are not [ … ] go down into the water [ … ] out, and he will redeem it [ … ] out, those who have [ … ] in his name. For he said: this is how we shall fulfil all righteousness.

3 from the Coptic
ⲛⲉ[..........ⲃ]ⲱⲕ' ⲉⲡⲓⲧⲛ̅ ⲉⲡⲙⲟ[ⲟⲩ going down into the water, the same phrase as 63 and 81.
ⲉⲃⲟⲗ' ⲉϥⲛⲁⲥⲟⲧϥ' [.........]ⲕ' sōte — to redeem, to ransom, to buy back. It is the word used of redemption in 51, 73 and 82 — a commercial word, not a word about making something holy.
ⲡⲉϫⲁϥ ⲅⲁⲣ [ϫⲉ ⲧⲁⲉⲓ ⲧⲉ ⲑ]ⲉ ⲉⲛⲁϫⲱⲕ' ⲉⲃⲟⲗ ⲛ̅ⲇⲓⲕ(ⲁⲓ)ⲟⲥⲩⲛⲏ ⲛⲓⲙ' Matthew 3:15, spoken at the baptism. The parentheses in dikaiosynē are the transcription expanding a contraction the scribe used, not a gap in the page.

Saying 97

Those who say they will die first and then rise are wrong. If they do not receive the resurrection first, while they are alive, then when they die they will receive nothing.

They speak of baptism the same way. They say baptism is a great thing, because whoever receives it will live.

4 from the Coptic
ⲛⲉⲧϫ̣ⲱ ⲙ̣̅ⲙⲟⲥ ϫⲉ ⲥⲉⲛⲁⲙⲟⲩ ⲛ̅ϣⲟⲣⲡ' ⲁⲩⲱ ⲥⲉⲛ̣ⲁ̣ⲧ̣ⲱⲟⲩⲛ ⟦ⲛ̅⟧ ⲥⲉⲣ̅ⲡⲗⲁⲛⲁⲥⲑⲉ planasthai — they wander off course, the verb from 68 and 74. The error named is one of order: not what they expect but when they expect it. The double brackets are a scribal cancellation, sitting between “they will rise” and “they are wrong”.
ⲉⲩⲧⲙ̅ϫⲓ ⲛ̅ϣⲟⲣⲡ' ⲛ̅ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲩⲟⲛϩ ⲉⲩϣⲁⲙⲟⲩ “if they do not receive the resurrection first, WHILE THEY LIVE”. Saying 68 said to beget the resurrection for yourself here, in this world. This is the same instruction stated as a consequence.
ⲥⲉⲛⲁϫⲓ ⲗⲁⲁⲩ ⲁⲛ “they will receive nothing”. Not punished, not judged. There is simply nothing there to collect.
ϫⲉ ⲟⲩⲛⲟϭ ⲡⲉ ⲡⲃⲁⲡⲧⲓⲥⲙⲁ ϫⲉ ⲉⲩϣⲁϫⲓⲧϥ' ⲥⲉⲛⲁⲱⲛϩ and this is reported speech, not agreement. Saying 63 has already dealt with the man who goes down into the water and comes up having received nothing.

Saying 98

Philip the apostle said: Joseph the carpenter planted a garden, because he needed wood for his trade. It was he who made the cross out of the trees he had planted, and his own seed hung on what he had planted. His seed was Jesus, and the planting was the cross.

But the tree of life is in the middle of the garden. And it is from the olive tree that the chrism came, and out of the chrism, the resurrection.

6 from the Coptic
ϊⲱⲥⲏⲫ' ⲡϩⲁⲙ'ϣⲉ' ⲁϥⲧⲱϭⲉ ⲛ̅ⲛⲟⲩⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ p-ham-she — literally the wood-worker. The trade is named by its material, which is the only reason the rest of the saying can run at all.
ϫⲉ ⲛⲉϥⲣ̅ⲭⲣⲉⲓⲁ ⲛ̅ϩⲛ̅ϣⲉ ⲉϩⲟⲩⲛ' ⲉⲧⲉϥ'ⲧⲉⲭⲛⲏ technē — craft, trade, skill. He is planting stock for a workshop, not making a garden. Everything that follows comes out of an ordinary commercial decision.
ⲛ̅ⲧⲟϥ ⲡⲉⲛⲧⲁϩⲧⲁⲙⲓⲟ ⲙ̅ⲡⲥⲧⲁⲩⲣⲟⲥ tamio — the maker's verb, from 33, 92 and 100. He MADE the cross, in the same word used of men making gods and of the law making a death.
ⲁⲩⲱ ⲡⲉϥϭⲣⲟϭ ⲛⲉϥ'ⲟϣⲉ ⲁⲡⲉⲛⲧⲁϥⲧⲟϭϥ' crok — seed, of a plant. The word covers what a tree drops and what a man fathers, and this sentence needs both at once: the planter's own seed hanging on the planter's own tree.
ⲡϣⲏⲛ ⲙ̅ⲡⲱⲛϩ ϩⲛ̅ ⲧⲙⲏⲧⲉ ⲙ̅ⲡⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ and then the correction: the tree of LIFE is in the middle of the garden. The cross was made of ordinary stock, not of that.
ⲁⲩⲱ ⲧⲃⲉⲛ̅ϫⲟⲉⲓⲧ' ⲛ̅ⲧⲁ ⲡⲉⲭⲣⲉⲓⲥⲙⲁ ϣⲱⲡⲉ ⲉⲃⲟⲗ' ⲛ̅ϩⲏⲧⲥ̅ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ' ⲁⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ the olive tree — a third tree, neither the cross nor the tree of life, and the one the chrism actually comes from. From the chrism, the resurrection; the chain saying 101 sets out at length.

Saying 99

This world is an eater of corpses. Everything eaten in it dies as well. Truth is an eater of the living, and for that reason nobody fed on truth will die.

It was out of that place that Jesus came, and he brought food from there. And to those who wanted it he gave life, so that they would not die.

5 from the Coptic
ⲡⲉⲉⲓⲕⲟⲥⲙⲟⲥ ⲟⲩⲁⲙⲕⲱⲱⲥ ⲡⲉ ouam-kōōs — corpse-eater. Built exactly like ouam-rōme, the man-eater that God is called in saying 54. The gospel makes these compounds on purpose and this is the second of them.
ⲛ̅ⲕⲉ ⲛⲓⲙ' ⲉⲧⲟⲩⲱⲙ' ⲙ̅ⲙⲟⲟⲩ ϩⲣⲁϊ ⲛ̅ϩⲏⲧϥ' ⲥⲉⲙⲟ̣[ⲩ] everything eaten in it dies too. Not stated as a punishment: it is what a corpse-eater necessarily makes of whatever it takes in.
ⲧⲁⲗⲏⲑⲉⲓⲁ ⲟⲩⲁⲙⲱⲛϩ ⲧⲉ ouam-ōnh — eater of the living. The mirror of the first compound, and the reversal is exact rather than approximate.
ⲙⲛ̅ ⲗⲁⲁⲩ ϩⲛ̅ ⲛⲉⲧ'ⲥⲟⲛϣ ϩⲛ̅ ⲧ̣[ⲙⲉ] ⲛ̣ⲁ̣ⲙⲟⲩ sonsh — to be nourished, fed, brought up on. Compare 34, where each thing is fed from the place it was born; here what feeds you decides whether you die.
ⲁⲩⲱ ⲁϥⲉⲓⲛⲉ ⲛ̅ϩⲛ̅ⲧⲣⲟⲫⲏ ⲉⲃⲟ̣ⲗ ⲙ̅ⲙⲁⲩ trophē — food, the word from 34 and 62. He does not send for it or promise it. He carries it out of the place he came from.

Saying 100

God [ … ] a garden. Man [ … ] garden. There are [ … ] and [ … ] of God [ … ] the things that are in it [ … ] I wish.

This garden is the place where they will say to me: eat this, or do not eat that, as you wish. That is the place where I shall eat all things — for the tree of knowledge is there.

That tree killed Adam. But here the tree of knowledge made man alive.

The law was the tree. It has the power to give the knowledge of good and evil. It did not take him out of the evil and it did not set him in the good; it made a death for those who ate of it. For when he said eat this, do not eat that — that became the beginning of death.

7 from the Coptic
ϫⲉ̣ [....ⲟⲩⲱⲙ] ⲙ̅ⲡⲁⲉⲓ ⲏ ⲙⲛ̅ⲟⲩⲱⲙ' ⲙ̣̅[ⲡⲁⲉⲓ ⲛ̅ⲑⲉ ⲉⲧⲕ]ⲟⲩⲱϣ “eat this, or do not eat that, as you wish”. The permission and the prohibition are quoted together, in one breath, as a single thing.
ⲛ̅ϭⲓ ⲡϣⲏⲛ ⲛ̅ⲧ'ⲅⲛⲱⲥⲓⲥ gnōsis — the tree is named for the knowing. And the saying is about to have the same tree do opposite things in two places.
ⲡⲉⲧⲙ̅ⲙⲁⲩ ⲁϥⲙⲟⲩⲧ' ⲁⲇⲁⲙ ⲡⲉⲉⲓⲙⲁ ⲇⲉ ⲡϣⲏⲛ' ⲛ̅ⲧⲅⲛⲱⲥⲓⲥ ⲁϥⲧⲛ̅ϩⲉ ⲡⲣⲱⲙⲉ “that one killed Adam; here it made man alive”. One tree, opposite outcomes, and nothing has changed about the tree. Compare 48: what you see, you become — the tree does not decide it.
ⲡⲛⲟⲙⲟⲥ ⲛⲉ ⲡϣⲏⲛ ⲡⲉ p-nomos ne p-shēn pe — “the law was the tree”. nomos is the term the LNV reads as statutory framework rather than moral law, and this is the sentence that puts the framework and the tree in the garden in the same clause.
ⲟⲩⲧⲉ ⲙ̅ⲡⲉϥⲗⲁϭⲉ ⲉⲣⲟϥ ϩⲙ̅ ⲡⲡⲉⲑⲟⲟⲩ ⲟⲩⲧⲉ ⲙ̅ⲡⲉϥ'ⲕⲁⲁϥ ϩⲙ̅ ⲡⲡⲉⲧⲛⲁⲛⲟⲩϥ it neither took him out of the evil nor set him in the good. Both halves denied together, the same move saying 68 makes on the world's good and evil. A framework that sorts is not a framework that moves you.
ⲁⲗⲗⲁ ⲁϥⲧⲁⲙⲓⲟ ⲛ̅ⲟⲩⲙⲟⲩ ⲛ̅ⲛⲉⲛⲧⲁϩⲟⲩⲱⲙ' ⲉⲃⲟⲗ ⲛ̅ϩⲏⲧϥ' tamio — it MADE a death. The maker's verb once more: manufactured, like the gods in 92 and the cross in 98.
ⲡⲧⲣⲉϥϫⲟⲟⲥ ⲅⲁⲣ ϫⲉ ⲟⲩⲱⲙ' ⲡⲁⲉⲓ' ⲙⲛ̅ⲟⲩⲱⲙ' ⲡⲁⲉⲓ ⲁϥϣⲱⲡⲉ ⲛ̅ⲁⲣⲭⲏ' ⲙ̅ⲡⲙⲟⲩ and the closing clause names the mechanism. Not the fruit, not the eating, not the tree — the sentence “eat this, do not eat that” is itself what became archē, the beginning of death. The same word 86 gives to the separation that starts it.

Saying 101

The chrism is lord over baptism. It is from the chrism that we were called Christians — not because of the baptism. And the Christ was so named because of the chrism.

For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us.

Whoever has been anointed has the All. He has the resurrection, the light, the cross, the Holy Spirit. The Father gave him this in the bridal chamber — and he received it.

4 from the Coptic
ⲡⲭⲣⲉⲓⲥⲙⲁ ϥⲟ ⲛ̅ϫⲟⲉⲓⲥ ⲉⲡⲃⲁⲡⲧⲓⲥⲙⲁ fo n-JOEIS — it IS LORD over baptism. joeis is the word that means lord, master and owner at once: the men who demand their field back in Thomas 21, the two masters no servant can serve in 47, the mastery claimed in 90, and the slave’s owner in Philip 2. This is not a claim that one rite is finer than another. It is a claim about which one holds authority over the other.
ⲟⲩⲛ̅ⲧⲉϥ' ⲡⲧⲏⲣϥ' ⲙ̅ⲙⲁⲩ ptērf — THE ALL, and this is the same word running through Thomas in the same codex: the one who seeks and is shaken “will REIGN OVER the All” (2); knowing the All while being yourself deficient is total shortfall (67); “I AM the All” (77). Philip adds the fourth position: the anointed one HAS it. Reign over, lack, be, have — four sayings, two books, one noun.
ⲡⲭⲣⲉⲓⲥⲙⲁ … ⲡⲭⲣⲓⲥⲙⲁ the scribe spells chrisma two ways inside this one saying, exactly as sabbaton is spelled twice over in Thomas 27. Both are Greek loanwords being written by hand rather than copied from a fixed orthography.
ϩⲙ̅ ⲡⲛⲩ[ⲙ]ⲫⲱⲛ̣ nymphōn — the bridal chamber, and the same Greek word as Thomas 75, where “many are standing at the door, but it is the solitaries who go into the bridal chamber,” and 104, where fasting is scheduled for the moment the bridegroom leaves it. The bracketed ⲙ is a lacuna restoration and the underdotted ⲛ̣ is a letter the editor read without certainty.

Saying 102

The Father came to be in the Son, and the Son in the Father. This is the kingdom of the heavens.

2 from the Coptic
ⲁϥϣⲱⲡⲉ ⲛ̅ϭⲓ ⲡⲉⲓⲱⲧ' ϩⲙ̣̅ ⲡϣ̣[ⲏ]ⲣ̣ⲉ shōpe — to come to be, to become. The verb held apart from “to be” in saying 61. What is said here is that this HAPPENED, not that it always held.
ⲧⲁⲉⲓ ⲧ[ⲉ ⲧⲙⲛ̅ⲧ]ⲉⲣⲟ ⲛⲙ̅ⲡⲏⲩⲉ “this IS the kingdom of the heavens”. Not a sign of it and not the way to it. The mutual indwelling is the kingdom, and the saying is thirteen words long.

Saying 103

The Lord said it well: some have gone into the kingdom of the heavens laughing, and they came out [ … ] that a Christian [ … ] again. And at once [ … ] went down into the water, he came [ … ] the whole of it, because [ … ] is a plaything — but [ … ] thinks little of this [ … ] the kingdom of the heavens [ … ] if he thinks little of [ … ] and scorns it as a plaything, [ … ] out laughing.

4 from the Coptic
ⲁϩⲟⲉⲓⲛⲉ ⲃⲱⲕ' ⲉⲧⲙⲛ̅ⲧⲉⲣⲟ ⲛⲙ̅ⲡⲏⲩ[ⲉ] ⲉⲩⲥⲱⲃⲉ “some have gone in LAUGHING”. sōbe, to laugh. The saying begins on it.
ⲉⲧⲃⲉ [..........ⲟⲩⲡ]ⲁⲓⲅⲛⲓⲟⲛ ⲡⲉ paignion — a plaything, a game, a child's toy. From the same root as play. What is being made light of is exactly what the holes make impossible to name.
ⲁⲗ[ⲗⲁ ........ⲣ̅ⲕⲁⲧⲁⲫ]ⲣⲟⲛⲉⲓ kataphronein — to think down on, to make light of, to hold in low regard. It is used twice in what survives.
ⲛ̅ϥϣⲟⲥϥ' ϩⲱⲥ ⲡⲁⲓⲅⲛⲓ[ⲟⲛ....ⲉⲃ]ⲟ̣ⲗ ⲉϥⲥⲱⲃⲉ “scorns it as a plaything … out laughing”. The one who treats it lightly is the one who gets through, and the same laughing that opened the saying closes it. Which is why the damage in the middle of this one is a real loss.

Saying 104

So it is with the bread as well, and the cup, and the oil — even though there is another one higher than these.

2 from the Coptic
ϩⲓ ⲡⲟⲉⲓⲕ' ⲙⲛ̅ ⲡⲡⲟ[ⲧ]ⲏⲣⲓⲟⲛ ⲙⲛ̅ ⲡⲛⲏϩ bread, cup, oil. Three of the five things saying 73 lists as the mystery the Lord did everything in.
ⲕⲁⲛ ⲟⲩⲛ̅ ⲕⲉⲟⲩⲁ ⲉϥϫⲟⲥⲉ ⲉⲛⲁⲉⲓ “even though there is another one higher than these”. jose, the height word from 62, 65 and 87. It is dropped in without being named, and the gospel has already said which room it means.

Saying 105

The world came to be through a false step. For the one who made it wanted to make it imperishable and undying, and he fell short — he did not reach what he hoped for.

For the world was never imperishable, and neither was the one who made the world. Imperishability does not belong to things; it belongs to sons. And nothing will be able to receive imperishability unless it first becomes a son.

But whoever has no power to receive — how much less will he be able to give?

6 from the Coptic
ⲁⲡ'ⲕⲟⲥⲙⲟⲥ ϣⲱⲡⲉ ϩⲛ̅ ⲟⲩⲡⲁⲣⲁⲡⲧⲱⲙⲁ paraptōma — literally a falling-beside: a false step, a slip. The same kind of word as slaate, the stumble in saying 90. The world does not begin in malice here, and it does not begin in rebellion. It begins in a misstep.
ⲡⲉⲛⲧⲁϩⲧⲁⲙⲓⲟϥ ⲅⲁⲣ' ⲛⲉϥ'ⲟⲩⲱϣ' ⲁⲧⲁⲙⲓⲟϥ' tamio twice in one clause — the maker's verb from 33, 92, 98 and 100. The whole difficulty is that making was all he did.
ⲉϥⲟ ⲛ̅ⲁⲧ'ⲧⲁⲕⲟ ⲁⲩⲱ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲁϥϩⲉ ⲉⲃⲟⲗ ⲁⲩⲱ ⲙ̅ⲡⲉϥ'ⲙⲉⲧⲉ ⲁⲑⲉⲗⲡⲓⲥ at-tako, imperishable; athanatos, undying; elpis, hope. “He fell short and did not reach his hope.” He is not condemned anywhere in this saying. He is disappointed.
ⲁⲩⲱ † ⲛⲉϥϣⲟⲟⲡ' the dagger falls exactly where the argument turns from the world to the one who made it.
ⲛ̅ϭⲓ ⲧ<ⲙⲛ>ⲧⲁⲧ'ⲧⲁⲕⲟ ⲛ̅ⲛ̅ϩⲃⲏⲩⲉ ⲁⲗⲗⲁ ⲛ̅ⲛ̅ϣⲏⲣⲉ “not of things, but of sons”. hbēue, works or things, the word from 93. Made things cannot hold imperishability; begotten ones can. It is the distinction from 33 and 45, applied to the whole cosmos.
ⲡⲉⲧⲉ ⲙⲛ̅ ϭⲟⲙ ⲇⲉ ⲙ̅ⲙⲟϥ' ⲉϫⲓ ⲡⲟⲥⲱ ⲙⲁⲗⲗⲟⲛ ϥⲛⲁϣϯ ⲁⲛ mn com mmof — “there is no power in him”, the idiom from 33 and 69. What cannot receive cannot give, and here that is said of the one who made the world.

Saying 106

The cup of prayer holds wine and holds water, set there as the type of the blood over which the thanksgiving is said. And it is filled with the Holy Spirit, and it belongs to the wholly complete man.

When we drink it, we shall receive the complete man for ourselves.

4 from the Coptic
ⲡⲡⲟⲧⲏⲣⲓⲟⲛ' ⲙ̅ⲡϣⲗⲏⲗ ⲟⲩⲛ̅ⲧⲁϥ ⲏⲣⲡ' ⲙ̅ⲙⲁⲩ ⲟⲩⲛ̅ⲧⲁϥ' ⲙⲟⲟⲩ wine and water, both. The two again, as in 80, 81 and 86 — and the cup of prayer is where they are actually mixed.
ⲉϥ'ⲕⲏ ⲉϩⲣⲁϊ ⲉⲡⲧⲩⲡⲟⲥ' ⲙ̅ⲡⲉⲥⲛⲟϥ' ⲉⲧⲟⲩⲣ̅ⲉⲩⲭⲁⲣⲓⲥⲧⲉⲓ ⲉϫⲱϥ typos — the stamp, the impression left by a die. The word from 72, where truth comes into the world in types and images because the world will not take it any other way. The cup is the impression, not the thing itself.
ⲁⲩⲱ ⲡⲁ ⲡⲧⲉⲗⲉⲓⲟⲥ ⲧⲏⲣϥ ⲣ̅ⲣⲱⲙⲉ ⲡⲉ p-teleios tērf r-rōme — the WHOLLY complete man. tērf is the same word as ptērf, the All.
ϩⲟⲧⲁⲛ ⲉⲛ'ϣⲁⲛⲥⲱ ⲙ̅ⲡⲁⲉⲓ ⲧⲛⲁϫⲓ ⲛⲁⲛ ⲙ̅ⲡⲧⲉⲗⲉⲓⲟⲥ ⲣ̅ⲣⲱⲙⲉ “we shall receive the complete man FOR OURSELVES”. Not resemble him, not imitate him. Receive him, by drinking.

Saying 107

The living water is a body. It is fitting that we put on the living man. This is why, when he is about to go down into the water, he strips himself bare — so that he may put that one on.

4 from the Coptic
ⲡⲙⲟⲟⲩ ⲉⲧⲟⲛϩ ⲟⲩⲥⲱⲙⲁ ⲡⲉ “the living water IS a body”. Said flatly, and it is what lets the rest of the saying work: you can only put on something that has a body.
ϣϣⲉ ⲉⲧⲣⲛ̅ϯ ϩⲓⲱⲱⲛ ⲙ̅ⲡⲣⲱⲙⲉ ⲉⲧⲟⲛϩ ti hiōou — to put on, to clothe oneself in. The same construction as 85, where the perfect light is worn as a garment.
ⲉϥⲉⲓ ⲉϥⲃⲏⲕ' ⲉⲡⲓⲧⲛ̅ ⲉⲡⲙⲟⲟⲩ ϣⲁϥⲕⲁⲕϥ ⲁϩⲏⲩ kaak ahēu — to strip oneself naked. The verb from 68, where we strip off the flesh, and 72, where truth did not come into the world naked. Here it is completely ordinary: you undress to be dipped.
ϣⲓⲛⲁ ⲉϥⲛⲁϯ ⲡⲏ ϩⲓⲱⲱϥ' “so that he may put THAT ONE on”. The living man is the garment, and the undressing is not the point of the exercise — it is what has to happen first.

Saying 108

A horse begets a horse. A man begets a man. A god begets a god. So it is with the bridegroom and the bride: they came to be out of the [ … ].

There is no Jew [ … ] out of the [ … ] existed. And [ … ] out of the Jews [ … ] Christians [ … ]. These here were called [ … ] the chosen race of the [ … ], and the true man, and the son of man, and the seed of the son of man.

This true race is named in the world † these are the place † where the sons of the bridal chamber are.

6 from the Coptic
ϣⲁⲣⲉ ⲟⲩϩⲧⲟ ϫⲡⲉ ⲟⲩϩⲧⲟ ⲟⲩⲣⲱⲙⲉ ϣⲁⲣⲉϥ'ϫⲡⲉ ⲣⲱⲙⲉ ⲟⲩⲛⲟⲩⲧⲉ ϣⲁⲣⲉϥϫⲡⲉ ⲛⲟⲩⲧⲉ one verb, three times: jpo, to beget. The Coptic does not vary the word to soften it. The horse, the man and the god are doing the same thing.
ϩⲙ̣̅[ⲡⲁ ⲧ]ϣⲉⲗⲉⲉⲧ' ⲙⲛ̅ ϩⲛ̣̅[ⲕⲉϣⲉ]ⲗⲉⲉ̣ⲧ' ⲁⲩ[ϣⲱ]ⲡⲉ the bride, and the bridegroom. The pair from 65, where receiving them is what makes a person unavailable to the unclean spirits.
ⲡⲅⲉⲛⲟⲥ ⲉⲧⲥⲟⲧⲡ' genos — race, kind, stock; sōtp — chosen, picked out. A breeding word, following three lines about what begets what.
ⲡⲁⲗⲏⲑⲉⲓⲛ̣ⲟⲥ̣ ⲣ̣̅ⲣⲱⲙⲉ ⲁⲩⲱ ⲡϣⲏⲣⲉ ⲙ̅ⲡⲣⲱⲙⲉ ⲁⲩⲱ ⲡⲥⲡⲉⲣⲙⲁ ⲙ̅ⲡϣⲏⲣⲉ ⲙ̅ⲡⲣⲱⲙⲉ alēthinos, true or genuine — the adjective carried by the good dyes in 47 and the flesh in 78. Then three titles in a row, the last of them a seed rather than a person.
ⲡⲉⲉⲓⲅⲉⲛⲟⲥ ⲛ̅ⲁⲗⲏⲑⲉⲓⲛⲟⲛ ⲥⲉⲣ̅ⲟⲛⲟⲙⲁⲍⲉ ⲙ̅ⲙⲟϥ' ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ onomazein — to name. As in 51, where the whole question is what a thing is called and what the name means.
† ⲛⲁⲉⲓ ⲛⲉ ⲡⲙⲁ † ⲉⲧⲟⲩϣⲟⲟⲡ' ⲙ̅ⲙⲁⲩ ⲛ̅ϭⲓ ⲛ̅ϣⲏⲣⲉ ⲙ̅ⲡⲛⲩⲙⲫⲱⲛ two daggers, one on each side of the closing clause, and the sons of the bridal chamber sitting between them. Whatever joined the true race to the room is exactly what the editor could not read.

Saying 109

In this world the joining is male with female † the place of strength and weakness †. In the aeon the form of the joining is another thing, though we call them by these same names.

But there are others, and they are higher than every name that is named, and higher than the strong. For where there is force, there are those who are stronger still.

5 from the Coptic
ⲉⲡϩⲱⲧⲣ̅ ϣⲟⲟⲡ' ϩⲙ̅ ⲡⲉⲉⲓⲕⲟⲥⲙⲟⲥ ϩⲟⲟⲩⲧ ϩⲓ ⲥϩⲓⲙⲉ hōtr — the joining, the noun of the verb that runs from 36 through 89. Here it is given its worldly form first.
† ⲡⲙⲁ ⲉⲧϭⲟⲙ ⲙⲛ̅ ⲧⲙⲛⲧ'ϭⲱⲃ † daggers on both sides. The clause about strength and weakness is corrupt, and it is the clause that would have said what is wrong with the worldly pairing.
ϩⲙ̅ ⲡⲁⲓⲱⲛ ⲕⲉⲟⲩⲁ ⲡⲉ ⲡⲉⲓⲛⲉ ⲙ̅ⲡϩⲱⲧⲣ̅ aiōn — the age, the eternal realm, set against kosmos. eine is form or likeness: the joining has a different shape there, and we go on using the same words for it anyway.
ⲥⲉϫⲟⲥⲉ ⲡⲁⲣⲁ ⲣⲁⲛ' ⲛⲓⲙ ⲉⲧⲟⲩⲣ̅ⲟⲛⲟⲙⲁⲍⲉ ⲙ̅ⲙⲟⲟⲩ “higher than every name that is named”. jose, the height word, and onomazein, naming, in a single clause.
ⲡⲙⲁ ⲅⲁⲣ ⲉⲧⲉ ⲟⲩⲛ̅ ⲃⲓⲁ ⲙ̅ⲙⲁⲩ ⲉⲩϣⲟⲟⲡ' ⲙ̅ⲙⲁⲩ ⲛ̅ϭⲓ ⲛⲉⲧ'ⲥⲟⲧⲡ' ⲉⲧϭⲟⲙ ⲛⲉⲧⲙ̅ⲙⲁⲩ bia — force, violence. The noun behind biazein in 65, where the untaught men force the woman. Where there is force there is always someone stronger present, which is the trouble with strength as a measure of anything.

Saying 110

It is not one thing and another thing. The two of them are one and the same. And this is the one that will not be able to rise up over the heart of flesh.

3 from the Coptic
ⲕⲉⲟⲩⲁ ⲁⲛ ⲡⲉ ⲁⲩⲱ ⲕⲉⲟⲩⲁ ⲡⲉ “not another and another”. The saying opens by refusing a distinction somebody has evidently just drawn, and we do not have the sentence that drew it.
ⲁⲗⲗⲁ ⲛ̅ⲧⲟⲟⲩ ⲙ̅ⲡⲉⲥⲛⲁⲩ ⲡⲓⲟⲩⲁ ⲟⲩⲱⲧ' ⲡⲉ pi-oua ouōt — the one single one. ouōt is the same word as “the one same Spirit” in 42, where one breath both kindles the fire and puts it out.
ⲡⲁⲉⲓ ⲡⲉ ⲉⲧϥⲛⲁϣⲓ ⲁⲛ ⲉϩⲣⲁϊ ⲉϫⲛ̅ ⲫⲏⲧ' ⲛ̅ⲥⲁⲣⲝ ⲟⲩⲟⲛ' “will not be able to rise up over the heart of flesh”. A limit, stated without explanation and without complaint, and the saying stops on it.

Saying 111

Is it not fitting that all who have the All should know themselves? Some of them, if they do not know themselves, will not have the good of what they have. But those who have learned to know themselves will have the good of it.

4 from the Coptic
ⲛⲓⲙ ⲉⲧⲟⲩⲛ̅ⲧⲟⲩ ⲡⲧⲏⲣϥ' ⲙ̅ⲙⲁⲩ ptērf — THE ALL, the term running through Thomas in this codex and through 88, 89 and 113. Having it is taken as given here. The question is whether you know what you are.
ϣϣⲉ ⲁⲛ ⲉⲧⲣⲟⲩⲉⲓⲙⲉ ⲙ̅ⲙ̅ⲙⲟⲟⲩ ⲧⲏⲣⲟⲩ “know THEMSELVES”. eime, to know, to understand. The self-knowledge 48 says this place cannot give you and 81 says needs both the light and the water.
ϩⲟⲉⲓⲛⲉ ⲙⲉⲛ ⲉⲩⲧⲙ̅ⲉⲓⲙⲉ ⲙ̅ⲙⲟⲟⲩ ⲥⲉⲛⲁⲣ̅ⲁⲡⲟⲗⲁⲩⲉ ⲁⲛ ⲛ̅ⲛⲉⲧⲉ ⲟⲩⲛ̅ⲧⲁⲩⲥⲉ apolauein — to enjoy, to have the benefit of, to get the good of something. A word about use rather than ownership: you can hold a thing entirely and get nothing out of it.
ⲛⲉⲧⲁϩⲥⲉⲃⲟ ⲇⲉ ⲉⲣⲟⲟⲩ ⲥⲉⲛⲁⲣ̅ⲁⲡⲟⲗⲁⲩⲉ ⲙ̅ⲙⲟⲟⲩ sbō — teaching. Those who have been TAUGHT to know themselves. The same root as at-sbō, the untaught, in 65, where the whole diagnosis was that nobody had instructed them.

Saying 112

Not only will they be unable to seize the complete man — they will not be able to see him. For if they see him, they will seize him.

There is no other way for a man to beget this grace for himself, except by putting on the perfect light and becoming perfect light himself. Whoever has put it on will go [ … ]. This is the perfect [ … ]

5 from the Coptic
ⲟⲩ ⲙⲟⲛⲟⲛ ⲡⲣⲱⲙⲉ ⲛ̅ⲧⲉⲗⲉⲓⲟⲥ ⲥⲉⲛⲁϣⲉⲙⲁϩⲧⲉ ⲁⲛ ⲙ̅ⲙⲟϥ' ⲁⲗⲗⲁ ⲥⲉⲛⲁϣⲛⲁⲩ ⲉⲣⲟϥ ⲁⲛ cannot seize, and cannot even see. Saying 85 puts the two in the same order: not seen, and therefore not held.
ⲉⲩϣⲁⲛⲛⲁⲩ ⲅⲁⲣ' ⲉⲣⲟϥ' ⲥⲉⲛⲁⲉⲙⲁϩⲧⲉ ⲙ̅ⲙⲟϥ' “for if they see him, they WILL seize him”. Sight is sufficient. The protection is invisibility and nothing else — not strength, and not a guard.
ⲙⲛ̅ ⲟⲩⲁ ⲛⲁϣϫⲡⲟ ⲛⲁϥ' ⲛ̅ⲧⲉⲉⲓⲭⲁⲣⲓⲥ jpo — to BEGET this grace for himself. Not to receive it and not to be granted it. charis is the grace that saying 35 says is already in one another and passes by a kiss.
ⲉⲓ [ⲙⲏ ⲛ̅]ϥϯ ϩ[ⲓ]ⲱⲱϥ ⲙ̅ⲡⲧⲉⲗⲉⲓⲟⲛ' ⲛ̅ⲟⲩⲟⲉⲓⲛ putting on the perfect light, the garment of 85 and 107.
[ⲁⲩⲱ] ⲛ̅ϥϣⲱ[ⲡⲉ ϩ]ⲱ̣ⲱϥ ⲛ̅ⲧⲉⲗⲉⲓⲟⲛ ⲟⲩⲟ[ⲉⲓⲛ ⲡⲉ]ⲛ̣ⲧ̣ⲁ̣[ϩ'ⲧⲁⲁϥ'] ϩ̣ⲓⲱⲱϥ' “and himself BECOME perfect light”. shōpe, the becoming verb. Wearing it and being it are not two steps here.

Saying 113

That we may become [ … ] before we come to [ … ]. Whoever receives the All [ … ] here, he will be able to [ … ] that place, but he will [ … ] the middle as one unfinished.

Only Jesus knows the end of this one.

3 from the Coptic
ⲡⲉⲧⲁ⟦ϩ⟧ϫⲓ ⲡⲧⲏⲣϥ' “whoever has received the All”, with a letter the copyist wrote and struck out in the middle of the word.
ⲁⲗⲗⲁ ϥⲛⲁ[....ⲧⲙⲉ]ⲥ̣ⲟⲧⲏⲥ ϩⲱⲥ ⲁⲧϫⲱⲕ' ⲉⲃⲟⲗ the middle — the place saying 68 calls death outright and asks not to be found in. at-jōk ebol is not brought to completion: the negative of the verb behind teleios. Unfinished, not wicked.
ⲙⲟⲛⲟⲛ <ⲓⲥ> ⲥⲟⲟⲩⲛ ⲙ̣̅ⲡⲧⲉⲗⲟⲥ ⲙ̅ⲡⲁⲉⲓ “only Jesus knows the END of this one”. souōn, to know by acquaintance, the gnosis verb from 43; telos, the end or completion. The saying declines to say how it comes out, and that is the last thing it does.

Saying 114

The holy man is holy all through, down to his body. For if he has taken the bread, he will make it holy — or the cup, or anything else he receives; he cleanses them. Then how will he not cleanse the body too?

4 from the Coptic
ⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲁⲁⲃ p-rōme et-ouaab — the HOLY MAN. There is no word for priest here, and no office is named anywhere in the saying.
ϥⲟⲩⲁⲁⲃ ⲧⲏⲣϥ' ϣⲁϩⲣⲁϊ ⲉⲡⲉϥ'ⲥⲱⲙⲁ holy all through, as far down as his body. The body comes at the end of the list rather than being the exception to it.
ⲉⲧϥϫⲓ ⲙ̅ⲙⲟⲟⲩ ⲉϥ'ⲧⲟⲩⲃⲟ ⲙ̅ⲙⲟⲟⲩ toubo — to purify, to make clean. Whatever he receives, he cleans; it is stated as a property of the man, not of a rite.
ⲁⲩⲱ ⲡⲱⲥ ϥⲛⲁⲧⲟⲩⲃⲟ ⲁⲛ ⲙ̅ⲡⲕⲉⲥⲱⲙⲁ “then how will he not cleanse the body too?” The argument runs from the bread to the body, and it is left as a question.

Saying 115

As Jesus brought the water of baptism to completion, so he poured death out of it. This is why we go down into the water and do not go down into death — so that we may not be poured out into the spirit of the world.

When that one blows, winter comes. When the Holy Spirit blows, summer comes.

5 from the Coptic
ⲛ̅ⲑⲉ ⲛ̅ⲧⲁ <ⲓⲥ> ϫⲱⲕ' ⲉⲃⲟⲗ ⲙ̅ⲡⲙⲟⲟⲩ ⲙ̅ⲡⲃⲁⲡⲧⲓⲥⲙⲁ jōk ebol — to bring to completion, to fill full. The verb behind teleios, and the one saying 113 negates to describe the unfinished man in the middle.
ⲁϥ'ⲡⲱϩⲧ' ⲉⲃⲟⲗ' ⲙ̅ⲡⲙⲟⲩ pōht ebol — to pour out. Death was in the water and has been poured off it, the way you pour away what you do not want.
ϣⲓⲛⲁ ϫⲉ ⲛⲟⲩⲡⲁϩⲧⲛ̅ ⲉⲃⲟⲗ ϩⲙ̅ ⲡⲡ<ⲛⲁ> ⲙ̅ⲡⲕⲟⲥⲙⲟⲥ and the same verb again, now with us as the thing poured: so that we may not be poured out into the spirit of the world. What was done to death is what could be done to you.
ϩⲟⲧⲁⲛ ⲉϥϣⲁⲛⲛⲓϥⲉ ϣⲁⲣⲉϥ'ⲧⲉ ⲧⲡⲣⲱ ϣⲱⲡⲉ nife — to breathe, to blow. The noun is the plain Coptic word for breath in 55 and 87; here it is the verb, and both spirits do it.
ϩⲟⲧⲁⲛ' ⲉϥ'ϣⲁⲛⲛⲓϥⲉ ϣⲁⲣⲉ ⲧϣⲁⲙⲏ ϣⲱⲡⲉ' winter, and summer. The difference between the two spirits is not that one of them blows. It is what season the blowing brings. Compare 42, where one breath both kindles a fire and puts it out.

Saying 116

Whoever has the knowledge of the truth is a free man. And the free man does not sin, for whoever sins is the slave of sin.

Truth is the mother; knowledge is the father. Those to whom it is not given to sin, the world calls free.

For those to whom it is not given to sin, the knowledge of the truth lifts up the heart — which is to say, it makes them free, and makes them exalted over the whole place. But love builds.

And whoever has been made free by knowledge is a slave, on account of love for those who have not yet been able to raise themselves to the freedom of knowledge. Knowledge makes them capable, so that they may become free.

7 from the Coptic
ⲡⲉⲧⲉⲩⲛ̅ⲧⲁϥ' ⲙ̅ⲙⲁⲩ ⲛ̅ⲧⲅⲛⲱⲥⲓⲥ ⲛ̅ⲧⲙⲉ ⲟⲩⲉⲗⲉⲩⲑⲉⲣⲟⲥ ⲡⲉ gnōsis of the truth, and eleutheros, free. The slave-and-free pair from 2, 53 and 79 — and here it is knowledge that decides which of the two you are.
ⲡⲉϯⲣⲉ ⲅⲁⲣ ⲙ̅ⲡⲛⲟⲃⲉ ⲡϩ<ⲙϩⲁⲗ> ⲙ̅ⲡⲛⲟⲃⲉ ⲡⲉ “the slave of sin”. John 8:34, quoted, and the word is the same hm-hal used of actual slaves three lines later.
ⲧⲙⲁⲁⲩ ⲧⲉ ⲧⲁⲗⲏⲑⲉⲓⲁ ⲧⲅⲛⲱⲥⲓⲥ ⲇⲉ ⲡⲉ ⲡⲧⲱⲧ' “truth is the mother”. Knowledge is given the father's place in the clause that follows, and the word standing there is not a secure reading.
ϫⲓⲥⲉ ⲛ̅ϩⲏⲧ' jise n-hēt — “to lift up the heart”, the ordinary Coptic idiom for arrogance. And jise is the same height word as 62, 87 and 109. The saying uses the word for height to name the failure, and then uses it again three words later for being exalted over the whole place. It is doing that on purpose.
ⲧⲁⲅⲁⲡⲏ ⲇⲉ ⲕⲱⲧ' “but love builds”. 1 Corinthians 8:1, and it is the hinge of the whole saying: knowledge lifts, love builds.
ⲡⲉⲧⲁϩⲣ̅ ⲉⲗⲉⲩⲑⲉⲣⲟⲥ ⲇⲉ ϩⲓⲧⲛ̅ ⲧⲅⲛⲱⲥⲓⲥ ϥⲟ ⲛ̅ϩⲙ<ϩⲁⲗ> ⲉⲧⲃⲉ ⲧⲁⲅⲁⲡⲏ and the free man is a SLAVE, because of love. The saying spends its entire length establishing that knowledge sets you free, and then puts the free man back underneath on purpose.
ⲧⲅⲛⲱ[ⲥⲓⲥ ⲇⲉ] ⲥⲉⲓⲣⲉ ⲙ̅ⲙⲟⲟⲩ ⲛ̅ϣⲓⲕⲁⲛⲟⲥ ⲉⲥ̣[ⲧⲣⲟⲩ]ϣⲱⲡⲉ ⲛ̅ⲉⲗⲉ̣ⲩ̣[ⲑ]ⲉⲣ̣[ⲟⲥ] hikanos — capable, sufficient, up to it. What knowledge does for the others is not free them. It makes them able to be freed.

Saying 117

Love says nothing [ … ] how it is [ … ] how it is. It never says this is mine, or this is mine — but: all that is mine is yours.

3 from the Coptic
ⲧ̣ⲁⲅⲁⲡⲏ [ⲙⲁⲥϫⲉ] ⲗⲁⲁⲩ “love says nothing”. The opening verb is a restoration, and the saying is broken clean through the middle.
ⲏ ⲡⲁⲉⲓ ⲡⲱⲉⲓ ⲡⲉ “this is mine”, said twice over, once in each half. Possession is the thing being refused, and it is refused by repeating it.
ⲁ̣[ⲗⲗⲁ ⲛ]ⲟ̣ⲩ̣[ⲉⲓ ⲧⲏⲣⲟⲩ] ⲛⲟⲩⲕ' ⲛⲉ “they are yours”. The last two words, and they survive intact.

Saying 118

Spiritual love is wine and fragrance. All those who anoint themselves with it have the good of it. And those standing outside have the good of it too, as long as the anointed are standing there.

If those anointed with the ointment withdraw from them and go away, then those who are not anointed, who were only standing outside, are left in their own stench.

The Samaritan gave the wounded man nothing but wine and oil — which is nothing other than the ointment — and he healed the wounds. For love covers a multitude of sins.

6 from the Coptic
ⲧⲁⲅⲁⲡⲏ ⲙ̣̅ⲡⲛⲉⲩⲙ̣[ⲁⲧⲓⲕⲏ] ⲟⲩⲏⲣⲡ' ⲧⲉ ϩⲓ ⲥⲧⲟⲉⲓ wine and fragrance. The fragrance is the working half: it is the only thing here that reaches people who received nothing themselves.
ⲥⲉⲣ̅ⲁⲡⲟ̣[ⲗⲁⲩⲉ ⲙ̅]ⲙⲟⲥ ⲧⲏⲣⲟⲩ apolauein — to have the good of, to get the benefit. The verb from 111, where you can own the All and get nothing out of it. Here the benefit spreads past its owner without being handed over.
ⲛ̅ϭⲓ ⲛⲉⲧ'ⲁϩⲉⲣⲁⲧⲟⲩ ⲙ̅ⲡⲟⲩⲃⲟⲗ ϩⲱⲥ ⲉⲩⲁϩⲉⲣⲁⲧⲟⲩ “those standing outside”. They get it by nearness and by nothing else, and they lose it the same way.
ϣⲁⲩϭⲱ ⲟⲛ ϩⲙ̅ ⲡⲟⲩⲥϯⲃⲱⲱⲛ stibōn — stench. What is left when the anointed walk off is not neutral. The saying says they had it the whole time and could not smell it over the fragrance.
ⲡⲥⲁⲙⲁⲣⲓⲧⲏⲥ ⲛ̅ⲧⲁϥ'ϯ ⲗⲁⲁⲩ ⲁⲛ' ⲁⲡⲉⲧϣⲟⲟϭⲉ ⲉⲓ ⲙⲏ' ⲏⲣⲡ' ϩⲓ ⲛⲉϩ the Samaritan, from Luke 10 — wine and oil, and the saying identifies the oil with the chrism.
ⲁϥⲑⲉⲣⲁⲡⲉⲩⲉ ⲛⲙ̅ⲡⲗⲏⲅⲏ ⲧⲁⲅⲁⲡⲏ ⲅⲁⲣ ϩⲱⲃⲥ̅ ⲛ̅ⲟⲩⲙⲏⲏϣⲉ ⲛ̅ⲛⲟⲃⲉ therapeuein, to heal, on the wounds; and then 1 Peter 4:8. hōbs is to cover, which is exactly what an ointment does to a wound. The quotation is chosen for the physical sense of the verb.

Saying 119

The children a woman bears take after the one she loves. If it is her husband, they take after her husband. If it is an adulterer, they take after the adulterer.

Often, when a woman sleeps with her husband under compulsion while her heart is with the adulterer she joins herself to, the child she bears is born taking after the adulterer.

But you who are with the Son of God — do not love the world, love the Lord, so that what you beget may not come to be taking after the world, but taking after the Lord.

6 from the Coptic
ⲡⲉⲧⲉ ⲧⲥϩⲓⲙⲉ ⲙⲉ ⲙ̅ⲙⲟϥ' ⲛⲉⲧ'ⲥⲛⲁ'ϫⲡⲟⲟⲩ' ⲉⲩⲉⲓⲛⲉ ⲙ̅ⲙⲟϥ' eine — likeness, form, resemblance. The same word as 109, where the joining in the aeon has a different form. Here likeness is the thing that gets passed on.
ⲉϣⲱⲡⲉ ⲟⲩⲛⲟⲉⲓⲕ' ⲡⲉ' ⲉⲩⲉⲓⲛⲉ ⲙ̅ⲡⲛⲟⲉⲓⲕ' the adulterer. mnt-noeik was defined back in 46 as the joining of things unlike one another, and this saying is that definition working itself out in a household.
ⲕⲁⲧⲁ ⲟⲩϩⲧⲟⲣ' hotr — compulsion, necessity. It carries the same consonants as hōtr, the joining word that runs through this gospel, and the sentence is bleak because of it: a yoking under duress while the joining that counts is somewhere else.
ⲉⲡⲉⲥϩⲏⲧ ⲇⲉ ϩⲓ ⲡⲛⲟⲉⲓⲕ ⲉϣⲁⲥⲣ̅ⲕⲟⲓⲛⲱⲛⲉⲓ ⲛⲙ̅ⲙⲁϥ' koinōnein — the joining verb from 65. And what does the joining here is the heart, not the body. That is the whole mechanism the saying is describing.
ⲙⲛ̅ⲙⲣ̅ⲣⲉ ⲡⲕⲟⲥⲙⲟⲥ' ⲁⲗⲗⲁ ⲙⲣ̅ⲣⲉ ⲡϫⲟⲉⲓⲥ “do not love the world, love the Lord”. The instruction is about where attention rests, because the saying has just spent two paragraphs establishing that attention is what reproduces.
ϣⲓⲛⲁ ⲛⲉⲧⲉⲧⲛⲁϫⲡⲟⲟⲩ ⲛⲟⲩϣⲱⲡⲉ ⲉⲩⲉⲓⲛⲉ ⲙ̅ⲡⲕⲟⲥⲙⲟⲥ ⲁⲗⲗⲁ ⲉⲩⲛⲁϣⲱⲡⲉ ⲉⲩⲉⲓⲛⲉ ⲙ̅ⲡϫⲟⲉⲓⲥ jpo — what you beget. Addressed to everyone standing there, not to women; the biology was the illustration and this is the point of it.

Saying 120

A man mingles with a man. A horse mingles with a horse. An ass mingles with an ass. Kinds mingle with their own kind.

So too the spirit mingles with spirit, and the Word joins with the Word, and the light joins with the light.

If you become a man, it is the man who will love you. If you become spirit, it is the spirit that will be joined to you. If you become Word, it is the Word that will mingle with you. If you become light, it is the light that will join with you. If you become one of those above, it is those above who will rest upon you.

If you become a horse, or an ass, or a bull, or a dog, or a sheep, or another of the animals that are outside and below — then neither man nor spirit nor Word nor light will be able to love you. Neither those above nor those within will be able to rest in you, and you have no share in them.

7 from the Coptic
ϣⲁⲣⲉ ⲡⲣⲱⲙⲉ ⲧⲱϩ ⲙⲛ̅ ⲡⲣⲱⲙⲉ ϣ̣ⲁⲣⲉ ⲡϩⲧⲟ ⲧⲱϩ ⲙⲛ̅ ⲡϩⲧⲟ tōh — to mix, to mingle, to blend. The ordinary word for stirring two things together, and the saying opens with three flat examples before it goes anywhere.
ⲛ̅ⲅⲉⲛⲟⲥ ⲛⲉϣⲁⲩⲧⲱϩ [ⲙⲛ̅] ⲛⲟⲩϣⲃⲣ̅ⲅⲉⲛⲟⲥ genos, kind or race, and shbr-genos, fellow-kind. The prefix shbr- makes a companion of whatever follows it: fellow-worker, fellow-kind.
ⲁⲩⲱ ⲡⲗⲟ[ⲅⲟⲥ] ϣⲁϥⲣ̅ⲕ̣[ⲟ]ⲓ̣ⲛⲱ̣[ⲛ]ⲉⲓ ⲙⲛ̅ ⲡⲗⲟⲅⲟⲥ koinōnein — the joining verb from 46, 65 and 119, used here of the Word with the Word.
ⲉⲕϣⲁϣⲱⲡⲉ [ⲙ̅<ⲡⲛⲁ>] ⲡ<ⲡⲛⲁ> ⲡⲉⲧⲛⲁϩⲱⲧⲣ̅ ⲉⲣⲟⲕ' hōtr — to be yoked to you. All three of this gospel's joining words are in this one saying, tōh and koinōnein and hōtr, one per level.
ⲛⲁ ⲡⲥⲁ ⲛϩⲣⲉ ⲛⲁⲙ̅ⲧⲟⲛ' ⲙ̅ⲙⲟⲟⲩ' ⲉϩⲣⲁϊ ⲉϫⲱⲕ' mton — to rest, to settle. The same idea as anapausis in 68, 89 and 94, but the direction is reversed: here it is something that comes to rest ON you rather than a place you walk into.
ⲉⲕϣⲁⲛϣⲱⲡⲉ ⲛ̅ϩⲧⲟ ⲏ ⲛ̅ⲉⲓⲱ ⲏ ⲙ̅ⲙⲁⲥⲉ ⲏ ⲛ̅ⲟⲩϩⲟⲟⲣ' ⲏ ⲛⲉⲥⲟⲟⲩ “if you BECOME a horse, or an ass”. shōpe again. Nothing in this saying is about what anyone was born as. Every clause is conditional on what you turn into, and 91 has already said how that happens — you eat from one tree or the other.
ⲁⲩⲱ ⲙⲛ̅ⲧⲁⲕ' ⲙⲉⲣⲟⲥ ϩⲣⲁϊ ⲛ̅ϩⲏⲧⲟⲩ meros — a part, a share, a portion. The last word, and the loss is put as a matter of shares rather than of punishment. Nobody is being kept out; there is simply nothing held in common.

Saying 121

Whoever is a slave against his will is able to become free. Whoever has been made free by his master's favour, and has then sold himself back into slavery, is no longer able to become free.

4 from the Coptic
ⲡⲉⲧⲟ ⲛ̅ϩⲙ<ϩⲁⲗ> ⲉϩⲛⲁϥ' ⲁⲛ ϥⲛⲁϣⲣ̅ⲉⲗⲉⲩⲑⲉⲣⲟⲥ “not according to his will”. Slavery that was never chosen is not the obstacle here. Being unwilling is precisely what leaves the way out open.
ⲡⲉⲛⲧⲁϩⲣ̅ⲉⲗⲉⲩⲑⲉⲣⲟⲥ ⲙ̅ⲡⲉϩⲙⲟⲧ' ⲙ̅ⲡⲉϥϫⲟⲉⲓⲥ hmot — favour, grace, a thing freely given. He did not earn the freedom, and the saying does not hold that against him.
ⲁⲩⲱ ⲁϥⲧⲁϥϥ' ⲉⲃⲟⲗ ⲟⲩⲁⲁϥ' ⲁⲩⲙⲛ̅ⲧϩ<ⲙϩⲁⲗ> “he sold HIMSELF”. The reflexive is the entire saying. It is not a master who put him back.
ⲟⲩⲕⲉⲧⲓ ϥⲛⲁϣⲣ̅ⲉⲗⲉⲩⲑⲉⲣⲟⲥ ouketi — no longer. The one-way door from 75 and 86. Here it shuts on the one who chose it.

Saying 122

The farming of the world happens by four kinds. They are gathered into the barn by water and earth and wind and light. And God's farming likewise, by four: by faith and hope and love and knowledge.

Faith is our earth, the thing we take root in. Hope is the water we are fed through. Love is the wind we grow through. And knowledge is the light we ripen by.

7 from the Coptic
ⲧ<ⲙⲛ>ⲧⲟⲩⲟⲉⲓⲉ ⲙ̅ⲡⲕⲟⲥⲙⲟⲥ ϩⲓⲧⲛ̅ ϥⲧⲟⲟⲩ ⲛ̅ⲉⲓⲇⲟⲥ mnt-ouoie — farming, husbandry, the work of a man on the land. eidos is form or kind. Compare 44 and 62: this gospel keeps ending up at ploughing.
ϣⲁⲩⲟⲗⲟⲩ ⲉϩⲟⲩⲛ ⲁⲧⲁⲡⲟⲑⲏⲕⲏ ϩⲓⲧⲛ̅ ⲟⲩⲙⲟⲟⲩ ⲙⲛ̅ⲛⲟⲩⲕⲁϩ ⲙⲛ̅ⲛⲟⲩⲡ<ⲛⲁ> ⲙⲛ̅ⲛⲟⲩⲟⲉⲓⲛ apothēkē — the barn, the storehouse. And then the four: water, earth, wind, light. Elements rather than virtues.
ϩⲓⲧⲛ̅ ⲟⲩⲡⲓⲥⲧⲓⲥ ⲙⲛ̅ⲛⲟⲩϩⲉⲗⲡⲓⲥ ⲙⲛ̅ⲛⲟⲩⲁⲅⲁⲡⲏ ⲙⲛ̅ ⲟⲩⲅⲛⲱⲥⲓⲥ faith, hope, love — Paul's three from 1 Corinthians 13 — and then knowledge added as a fourth. gnōsis is not smuggled in: it is given the light, which is the element that does the ripening.
ⲡⲛ̅ⲕⲁϩ ⲧⲉ ⲧ'ⲡⲓⲥⲧⲓⲥ ⲧⲁϊ ⲉⲛ'ϫⲉ ⲛⲟⲩⲛⲉ ϩⲣⲁϊ ⲛ̅ϩⲏⲧⲥ̅ “faith is our earth, the thing we take root in”. Faith is the ground here, not the plant and not the harvest.
ⲡⲙⲟ[ⲟ]ⲩ̣ [ⲇⲉ] ⲧⲉ ⲑⲉⲗⲡⲓⲥ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲥ̅ ⲉ[ⲛⲥⲟ]ⲉⲓϣ soeish — nourished, fed. The feeding verb from 34, where every thing is fed from the place it was born.
ⲡⲡ<ⲛⲁ> ⲧⲉ ⲧⲁⲅⲁⲡⲏ ⲉⲃⲟⲗ [ϩⲓⲧⲟ]ⲧⲟϥ' ⲉⲛⲁⲩⲝⲁⲛⲉ auxanein — to grow, to increase. Love is the wind: what moves over you, not something you hold.
ⲡⲟⲩⲟⲉⲓⲛ ⲇ[ⲉ ⲧⲉ] ⲧⲅⲛⲱⲥⲓⲥ ⲉⲃⲟ[ⲗ ϩ]ⲓ̣ⲧ̣[ⲟⲟ]ⲧⲥ̅ ⲧⲛ̣̅ⲡ[ⲱϩ'] pōh — to reach, to arrive, to ripen. Knowledge is not the harvest in this scheme. It is the light the harvest ripens under.

Saying 123

Grace is of four kinds. It is of the earth; it is of heaven [ … ] the heaven of heaven [ … ]. Blessed is the one who has never [ … ] a soul.

3 from the Coptic
ⲧⲭⲁⲣⲓⲥ ⲥⲟ ⲛ̅ϥ[ⲧⲟⲟⲩ ⲙ̅]ⲙ[ⲉⲓⲛⲉ ⲥⲟ ⲣ̅]ⲣⲙⲛ̅ⲕⲁϩ ⲥⲟ ⲣ̅ⲣ[ⲙ̅ⲙ̅ⲡⲉ grace, in four kinds — immediately after the four elements of 122. The fourfold pattern carries straight on, and the page gives out before it is finished.
ⲧⲡⲉ ⲛ̅ⲧⲉ ⲧⲡⲉ “the heaven of heaven”, a Semitic superlative, the same construction as holy of holies in 82.
[ⲟⲩⲙⲁⲕⲁ]ⲣⲓⲟⲥ ⲡⲉ ⲡⲁⲉⲓ ⲉⲙ'ⲡⲉϥⲗ̅ⲗ[.... ⲛ̅] ⲛⲟⲩⲯⲩⲭⲏ makarios — blessed, the pronouncement word from 61 and 124. And what he is blessed for never having done to a soul is in the hole.

Saying 124

This one is Jesus Christ. He met the whole place and did not weigh anyone down. This is why: blessed is the one who is of this kind, because he is a complete man. For this one is the Word.

4 from the Coptic
ⲁϥⲣ̅ⲁⲡⲁⲛⲧⲁ ⲙ̅ⲡⲙⲁ ⲧⲏⲣϥ' apantan — to meet, to go out to meet someone. He met the whole place rather than passing through it or over it.
ⲁⲩⲱ ⲙ̅ⲡⲉϥⲣ̅ⲃⲁⲣⲉⲓ ⲗ̅ⲗⲁⲁⲩ barein — to weigh down, to burden, to press upon. The one thing said about how he did it, and it is stated as an absence. Compare 124's neighbours: this gospel has a great deal to say about being held, seized and detained.
ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉ ⲡⲁⲉⲓ ⲛ̅ⲧⲉⲉⲓⲙⲓⲛⲉ ϫⲉ ⲟⲩⲧⲉⲗⲉⲓⲟⲥ ⲣ̅ⲣⲱⲙⲉ blessed, and a complete man. The blessing is not for admiring him — it is for being of that kind.
ⲡⲉ ⲡⲁⲉⲓ ⲅⲁⲣ' ⲡⲗⲟⲅⲟⲥ “for this one is the Word.” Four words, and they close the identification without arguing for it.

Saying 125

We ask ourselves about him, since it is hard to set this one on his feet. How shall we be able to bring off a thing this great?

4 from the Coptic
ϫⲛⲟⲩⲛ' ⲙ̅ⲙⲟⲛ ⲉⲣⲟϥ' “we ask ourselves about him”. The saying is a question the writers put to themselves, not to a reader and not to an opponent.
ϩⲱⲥ <ⲥ>ⲙⲟⲕϩ mokh — difficult, hard, painful. The angle brackets are the editor repairing a letter the scribe dropped.
ⲁⲥⲉϩⲉ ⲡⲁⲉⲓ ⲉⲣⲁⲧϥ' sehe eratf — to stand him upright. The repair verb from 86, 89 and 90, where the separation is set right and the All is stood on its feet.
ⲡⲱⲥ ⲧⲛ̅ⲛⲁϣⲣ̅ⲕⲁⲧⲟⲣⲑⲟⲩ ⲙ̅ⲡⲉⲉⲓⲛⲟϭ katorthoun — Greek for the very same idea: to set straight, to make upright, and so to accomplish. The Coptic and the Greek word for standing a thing up sit in consecutive clauses, and the saying ends by admitting it does not know how.

Saying 126

How will he give rest to everyone? Before anything else: it is not right to grieve anyone at all — great or small, unbeliever or believer — and then give rest only to those already at rest among good things.

There are some for whom it is an advantage to give rest to the one who is doing well. The one who does good cannot give rest to such people, since he does not take whatever he likes. And he is not able to grieve them either, since he does not press on them.

But the one who fares well does sometimes grieve them — not because he is like that. It is their own wickedness that grieves them. Whoever has the nature gives joy to the good. And some are wretchedly grieved by exactly that.

6 from the Coptic
ⲡⲱⲥ ⲉϥⲛⲁϯ ⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲛ̅ⲟⲩⲟⲛ' ⲛⲓⲙ this picks up the question 125 ended on and adds a second one. anapausis is rest — the one name saying 94 gives the children of the bridal chamber.
ϣϣⲉ ⲁⲛ ⲉⲗ̅ⲗⲩⲡⲉⲓ ⲗ̅ⲗⲁⲁⲩ lypein — to grieve, to cause pain. It appears six times in this saying, which is most of why it is hard going.
ⲏ ⲁⲡⲓⲥⲧⲟⲥ ⲏ ⲡⲓⲥⲧⲟⲥ unbeliever or believer. The rule being laid down explicitly does not sort by that, which is the point of naming both.
ⲁⲗⲗⲩⲡⲉⲓ' ⲉϥ'ⲧⲙ̅ⲧⲣⲟⲩⲣ̅ⲑⲗⲓⲃⲉ ⲙ̅ⲙⲟⲟⲩ thlibein — to press, to squeeze, to afflict. The figure is weight, as in 124, where he met the whole place and weighed nobody down.
ⲁⲗⲗⲁ ⲧⲟⲩⲕⲁⲕⲓⲁ ⲧⲉ ⲉⲧⲣ̅ⲗⲩⲡⲉⲓ ⲙ̅ⲙⲟⲟⲩ “it is their own wickedness that grieves them”. The good man is not the cause even when he is plainly the occasion.
ⲡⲉⲧⲉⲩⲛ̅ⲧⲁϥ' ⲙ̅ⲙⲁⲩ ⲛ̅ⲧⲫⲩⲥⲓⲥ ϥϯ ⲟⲩⲛⲟϥ ⲙ̅ⲡⲉⲧⲛⲁⲛⲟⲩϥ' physis — nature, the word from 34, where everything born in the world is born out of it. What produces the joy is having the nature, not doing anything in particular.

Saying 127

There was a householder who had everything — son, slave, cattle, dog, pig, wheat, barley, chaff, grass, [ … ], meat and acorns. He was a sensible man, and he knew the food of each one.

To the children he set bread [ … ]. To the slaves he set [ … ] and meal. To the cattle he threw barley with chaff and grass. To the dogs he threw bones. And to the pigs he threw acorns and swill.

So it is with the disciple of God. If he is sensible, he perceives what discipleship is. The bodily forms will not deceive him; he will look at the condition of each one's soul and speak with him accordingly.

There are many animals in the world wearing the form of men. When he recognises them — to the pigs he will throw acorns, to the cattle barley with chaff and grass, to the dogs bones. To the slaves he will give the first things. To the children he will give the complete thing.

7 from the Coptic
ⲟⲩϫⲉⲥϩⲛ̅ⲛⲏⲉⲓ' ⲁϥϫⲡⲉ ⲛ̅ⲕⲁ ⲛⲓⲙ the master of a house. The parable is domestic, practical and entirely unsentimental about it.
ⲁϥⲉⲓⲙⲉ ⲛ̅ⲧ'ⲧⲣⲟⲫⲏ ⲙ̅ⲡⲟⲩⲁ [ⲡⲟⲩⲁ] trophē — food, the word from 34, 62 and 99. Being sensible, here, consists precisely of knowing what each thing eats.
ⲉϥ'ⲁⲓⲥⲑⲁⲛⲉ ⲛ̅ⲧ<ⲙⲛⲧ>ⲙⲁⲑⲏⲧⲏⲥ ⲙ̅ⲙⲟⲣ'ⲫⲏ ⲛ̅ⲥⲱⲙⲁⲧⲓⲕⲏ morphē sōmatikē — bodily form. morphē is the word from 71, where one fire has a form and another has none.
ⲥⲉⲛⲁⲣ̅ⲁⲡⲁⲧⲁ ⲁⲛ' ⲙ̅ⲙⲟϥ' apatan — to deceive, to mislead. The forms are not lying about anything. They simply do not report what is inside, and a sensible man knows not to read them.
ⲉϥⲛⲁϭⲱϣⲧ' ⲛ̅ⲥⲁ ⲧⲇⲓⲁⲑⲉⲥⲓⲥ ⲛ̅ⲧⲉϥ'ⲯⲩⲭⲏ diathesis — disposition, condition, the state a thing has been arranged into. What he reads is the arrangement of the soul.
ⲟⲩⲛ̅ ϩⲁϩ ⲛ̅ⲑⲏⲣⲓⲟⲛ ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ ⲉⲩⲟ ⲙ̅ⲙⲟⲣⲫⲏ ⲣ̅ⲣⲱⲙⲉ “many animals in the world wearing the form of men”. Stated flatly, with no relish. Saying 120 has already explained how that comes about, and 91 before it.
ⲛ̅ϩ<ⲙϩⲁⲗ> ϥⲛⲁϯ ⲛⲁⲩ ⲛ̅ϣⲟⲣⲡ' ⲛ̅ϣⲏⲣⲉ ϥⲛⲁϯ ⲛⲁⲩ ⲛ̅ⲧⲉⲗⲉⲓⲟⲛ the first things to the slaves, the complete thing to the children. Not a punishment — a feeding schedule. Compare 41, where the small son is not entrusted with what is already his, and for the same reason.

Saying 128

There is the son of man, and there is the son of the son of man. The Lord is the son of man, and the son of the son of man is the one who creates through the son of man.

The son of man received from God the power to create. And he has the power to beget.

3 from the Coptic
ϥϣⲟⲟⲡ' ⲛ̅ϭⲓ ⲡϣⲏⲣⲉ ⲙ̅ⲡϣⲏⲣⲉ ⲙ̅ⲡⲣⲱⲙⲉ “the son of the son of man”. Saying 58 has the copyist begin to write exactly this phrase and then strike it out; here it is deliberate and it is the subject.
ⲡⲉ ⲡⲉⲧ'ⲥⲱⲛⲧ' ϩⲓⲧⲙ̅ ⲡϣⲏⲣⲉ ⲙ̅ⲡⲣⲱⲙⲉ sōnt — to create, to found, to establish. A third verb alongside tamio, to make, and jpo, to beget. The next two sayings exist to keep them apart.
ⲁⲡϣⲏⲣⲉ ⲙ̅ⲡⲣⲱⲙⲉ ϫⲓ ⲛ̅ⲧⲟⲟⲧϥ' ⲙ̅ⲡⲛⲟⲩⲧⲉ ⲉⲧⲣⲉϥⲥⲱⲛⲧ' ⲟⲩⲛⲧⲁϥ' ⲙ̅ⲙⲁⲩ ⲉⲧⲣⲉϥϫⲡⲟ creating was RECEIVED from God. Begetting is not said to have been received; it is stated as something he simply has.

Saying 129

Whoever has received the power to create is himself a created thing. Whoever has received the power to beget is himself a begotten thing.

The one who creates cannot beget. The one who begets is able to create.

They say: the one who creates begets. But what he begets is a created thing — because [ … ] of begetting, they are not his children but [ … ]

4 from the Coptic
ⲡⲉⲛⲧⲁϩϫⲓ ⲉⲧⲣⲉϥ'ⲥⲱⲛ'ⲧ' ⲟⲩⲥⲱⲛⲧ' ⲡⲉ ⲡⲉⲛⲧⲁϩϫⲓ̣ ⲉϫⲡⲟ ⲟⲩϫⲡⲟ ⲡⲉ the same word does for the act and for the thing produced. What you received the power to do is what you are.
ⲡⲉⲧⲥⲱⲛⲧ ⲙⲛ̅ ϭⲟⲙ̣ ⲛ̅ϥϫⲡⲟ “there is no power in him to beget” — the idiom from 33, where the son cannot make a son, and from 105, where the world's maker cannot receive.
ⲡⲉⲧ'ϫⲡⲟ ⲟⲩⲛ̅ ϭⲟⲙ ⲛ̅ϥⲥⲱⲛⲧ̣ but the begetter CAN create. It runs one way: begetting contains creating, and creating does not reach up to begetting.
ⲥⲉϫⲱ ⲇⲉ ⲙ̅ⲙⲟⲥ ϫⲉ ⲡⲉⲧ'ⲥⲱⲛⲧ' ϫⲡⲟ ⲁⲗⲗⲁ ⲡⲉϥϫⲡⲟ ⲟⲩⲥⲱⲛⲧ' ⲡⲉ “but they say …”. The saying is correcting a usage that was current, which is why it is so insistent about which verb goes where.

Saying 130

The one who creates works in the open, and he himself is visible. The one who begets, begets in secret, and he himself is hidden [ … ] the image.

The one who creates, again, creates openly. But the one who begets begets children in secret.

4 from the Coptic
ⲡⲉⲧⲥⲱⲛⲧ' ⲉϥⲣ̅ ϩⲱⲃ ϩⲛ̅ ⲟⲩ̣[ⲱⲛϩ] ⲉⲃⲟⲗ in the open, manifest. The pair from 37, where the Spirit is in what is shown and is therefore below.
ⲡⲉⲧϫⲡⲟ' ⲉϥϫ̣ⲡ̣ⲟ̣ ϩⲛ̅ ⲟ̣ⲩ[ⲡⲉⲑⲏⲡ] in the hidden — and by 37's rule, hidden means above. The whole distinction between creating and begetting is being laid onto that pair.
ⲡⲉⲧ'ⲥⲱ̣[ⲛⲧ ⲟ]ⲛ ⲉϥⲥ̣[ⲱⲛⲧ ϩⲛ̅] ⲟⲩⲫⲁⲛⲉⲣⲟⲛ phaneron — the Greek word for open and visible, used alongside the Coptic ouōnh ebol for the same idea. The saying says it twice, once in each language.
ⲡⲉⲧϫⲡⲟ ⲇ[ⲉ ⲉϥϫⲡⲉ] ϣⲏⲣⲉ ϩⲛ̅ ⲟⲩⲡⲉⲑⲏⲡ' and it closes on the hidden. Begetting is not secretive because it is shameful. It is hidden because that is where the higher of the two operations takes place.

Saying 131

No one can know what day the male and the female join with one another, except the two of them alone. For the marriage of the world is a mystery to those who have taken a wife.

If the marriage of defilement is hidden, how much more is the undefiled marriage a true mystery. It is not fleshly but pure. It belongs not to desire but to the will. It belongs not to the darkness or the night, but to the day and the light.

A marriage, if it is stripped bare, has become fornication. And the bride — not only if she receives the seed of another man, but even if she slips outside her bedchamber and is seen — she has committed fornication.

Let her show herself only to her father and her mother, and to the friend of the bridegroom, and to the sons of the bridegroom. To these it is given to go in to the bridal chamber daily.

But let the rest desire only to hear her voice and to have the good of her ointment, and let them be fed from the crumbs that fall from the table, like the dogs.

Bridegrooms and brides belong to the bridal chamber. And no one will be able to see the bridegroom and the bride unless he becomes one.

9 from the Coptic
ⲙⲛ̣̅ [ⲗⲁⲁⲩ ⲛⲁϣ]ⲥⲟⲟⲩⲛ ϫⲉ ⲁϣ ⲡⲉ ⲫⲟ[ⲟⲩ ⲉⲧⲉ ⲫⲟⲟⲩⲧ] ⲙⲛ̅ ⲧⲥϩⲓⲙⲉ ⲣ̅ⲕⲟⲓⲛⲱⲛⲉⲓ ⲙⲛ̅ ⲛⲟⲩⲉⲣⲏⲩ ⲉⲓ ⲙⲏ ⲛ̅ⲧⲟⲟⲩ ⲟⲩⲁⲁⲩ “no one can know what day … except they themselves.” The saying opens by putting its own subject out of reach, and then spends the rest of its length describing it.
ⲙⲛ̅ ⲧⲥϩⲓⲙⲉ ⲣ̅ⲕⲟⲓⲛⲱⲛⲉⲓ ⲙⲛ̅ ⲛⲟⲩⲉⲣⲏⲩ koinōnein — the joining verb, from 46, 65, 119 and 120.
ⲉϣϫⲉ ⲡⲅⲁⲙⲟⲥ ⲙ̅ⲡϫⲱϩⲙ' ϥϩⲏⲡ' ⲡⲟⲥⲱ ⲙⲁⲗⲗⲟⲛ ⲡⲅⲁⲙⲟⲥ ⲛ̅ⲁⲧϫⲱϩⲙ' “the marriage of defilement”, set against the undefiled one. jōhm is the word from 64, 65 and 79.
ⲉϥⲏⲡ' ⲁⲛ ⲁⲧⲉⲡⲓⲑⲩⲙⲓⲁ ⲁⲗⲗⲁ ⲉⲡⲟⲩⲱϣ “not to desire but to the will”. epithymia is the desire the freed man is above in 65; ouōsh is the plain word for wanting, and wanting is what the whole of 69 turns on.
ⲟⲩⲅⲁⲙⲟⲥ ⲉϥϣⲁⲕⲱⲕⲁϩⲏⲩ ⲁϥϣⲱⲡⲉ ⲙ̅ⲡⲟⲣⲛⲉⲓⲁ stripped bare. The same verb as 68, 72 and 107, where stripping is what you do before the water. Here it is what ruins the thing — the difference is only whether anyone is looking.
ⲛⲁⲉⲓ ⲉⲥⲧⲟⲉⲓ ⲛⲁⲩ ⲉⲧⲣⲟⲩⲃⲱⲕ' ⲉϩⲟⲩⲛ ⲙ̅ⲙⲏⲛⲉ ⲉⲡⲛⲩⲙⲫⲱⲛ “to go in daily”. In this sentence the bridal chamber is not a single event. It is somewhere a household walks into every day.
ⲉⲧⲉⲥⲥⲙⲏ ⲛ̅ⲥⲉⲣ̅ⲁⲡⲟⲗⲁⲩⲉ' ⲙ̅ⲡⲉⲥⲥⲟϭⲛ̅ her voice, and her ointment, and apolauein, to have the good of it — all three from 118, where the fragrance reaches people standing outside who were given nothing.
ⲙⲁⲣⲟⲩⲥⲟⲛϣ ⲉⲃⲟⲗ' ϩⲛ̅ ⲛ̅ⲗⲉϥⲗⲓϥⲉ ⲉⲧϩⲉ ⲉⲃⲟⲗ ϩⲓ ⲧⲣⲁⲡⲉⲍⲁ ⲛ̅ⲑⲉ ⲛ̅ⲛⲟⲩϩⲟⲟⲣ' the crumbs from the table and the dogs, from Matthew 15:27. In 127 a sensible householder threw bones to actual dogs; here the same image is turned on people, and it is not softened.
ⲙⲛ̅ ⲟⲩⲁ ⲛⲁϣⲛ̣ⲁⲩ ⲁⲡⲛⲩⲙ'ⲫⲓⲟⲥ ⲙⲛ̅ ⲧⲛⲩⲙⲫⲏ ⲉⲓ ⲙⲏ [ⲛ̅ϥϣ]ⲱⲡⲉ ⲙ̅ⲡⲁⲉⲓ “no one will be able to see the bridegroom and the bride unless he becomes one”. Saying 48 said that what you see, you become. This is that rule run backwards: here you have to become before you can see at all.

Saying 132

When Abraham [ … ] that he was to see what he would see, he circumcised the flesh of the foreskin — teaching us that it is fitting to destroy the flesh.

3 from the Coptic
ⲉⲣⲟϥ' [ⲁϥⲥ]ⲃ̣̅ⲃⲉ ⲛ̅ⲧⲥⲁⲣⲝ' ⲛ̅ⲧⲁⲕⲣⲟⲃⲩⲥⲧⲓⲁ sbbe — to circumcise. The act is read here as a lesson given rather than as a covenant made.
ⲉϥⲧⲁ[ⲙⲟ] ⲙ̣̅ⲙⲟⲛ tamo — to inform, to teach, to make known. Not the same word as tamio, to make, though the two sit very close together on the page.
ϫⲉ ϣϣⲉ ⲉⲧⲁⲕⲟ ⲛ̅ⲧⲥⲁⲣⲝ' tako — to destroy, to perish. Its negative, at-tako, is the imperishability the world's maker failed to reach in 105. And compare 67, which says neither fear the flesh nor love it. This is a third position, and the gospel does not reconcile them.

Saying 133

As long as the inner parts are hidden, they stand upright and live. If they are exposed, they have died — as the visible man shows. As long as a man's entrails are hidden, the man lives; when his entrails are exposed and come out of him, the man will die.

So too with the tree: while its root is hidden, it sprouts and grows. If its root is exposed, the tree withers.

So it is with every begetting in the world, not only with what is revealed but with what is hidden. For as long as the root of wickedness is hidden, it is strong. But when it is known, it is dissolved; and when it is brought into the open, it perishes.

That is why the Word says: already the axe is laid at the root of the trees. It will not merely cut — what is cut sprouts again — but the axe digs down until it brings the root up. Jesus pulled out the root of the whole place; others did it only in part.

As for us: let each one of us dig after the root of wickedness that is inside him, and pull it out of his heart by the root. It will be pulled out if we know it. But if we are ignorant of it, it takes root in us and puts out its fruit in our heart. It is lord over us. We are its slaves. It takes us captive, so that we do what we do not want, and what we do want we do not do. It is strong because we have not known it. As long as it is there, it is at work.

10 from the Coptic
ⲉⲛ ϩⲟⲥⲟⲛ' ⲛⲟⲩ[ⲥⲁ ⲛϩⲟⲩ]ⲛ̣' ϩⲏ[ⲡ]' “as long as the inner parts are hidden”. Everywhere else in this gospel hidden means above. Here it means alive, for an entirely physical reason, and the saying is about to be blunt about it.
ⲕⲁⲧⲁ ⲡⲡⲁ[ⲣⲁⲇⲓⲅⲙ]ⲁ ⲙ̅ⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛⲉϩ ⲉⲃⲟⲗ paradeigma — an example, a specimen set alongside to show what is meant. The visible man is offered as the demonstration.
[ⲉⲛ ϩⲟⲥⲟ]ⲛ ⲙ̅ⲙⲁϩⲧ' ⲙ̅ⲡⲣⲱⲙⲉ ϩⲏⲡ' ϥⲟⲛϩ maht — the entrails, the guts. The image is not delicate and is not trying to be.
ⲧⲛⲟⲩⲛⲉ ⲛ̅ⲧⲕⲁⲕⲓⲁ ϩⲏⲡ ⲥϫⲟⲟⲣ ⲉⲩϣⲁⲛⲥⲟⲩⲱⲛⲥ̅ ⲇⲉ ⲁⲥⲃⲱⲗ ⲉⲃⲟⲗ the root of wickedness; and souōn, to know by acquaintance — the gnosis verb — with bōl ebol, to loosen, to dissolve. Knowing it is what undoes it. That is the entire method this saying proposes, and it is not repentance.
ⲏⲇⲏ ⲧⲁⲝⲉⲓⲛⲏ ⲥⲙ̅ⲙⲟⲛⲧ' ⲁⲧⲛⲟⲩⲛⲉ ⲛ̅ⲛ̅ϣⲏⲛ Matthew 3:10, the axe already laid at the root of the trees.
ⲁⲗⲗⲁ ⲉϣⲁⲣⲉ ⲧⲁⲝⲉⲓⲛⲏ ⲃⲁⲗⲃⲗ̅ ⲉⲡⲓⲧⲛ̅ ⲉⲡⲉⲥⲏⲧ' ϣⲁⲛⲧⲉⲥⲛ̅ ⲧⲛⲟⲩⲛⲉ ⲉϩⲣⲁⲉⲓ balbl — to dig, to burrow downward. The saying is not satisfied with cutting and says exactly why: what is cut sprouts again.
ⲁ<ⲓⲥ> ⲇⲉ ⲡⲱⲣⲕ' ⲛ̅ⲧⲛⲟⲩⲛⲉ ⲙ̅ⲡⲙⲁ ⲧⲏⲣϥ ϩⲛ̅ⲕⲟⲟⲩⲉ ⲇⲉ ⲕⲁⲧⲁ ⲙⲉⲣⲟⲥ pōrk — to pull up by the roots. Jesus did it for the whole place; others kata meros, in part. The difference is depth, not sincerity.
ⲧⲛ̅ⲛⲟ ⲛ̅ϩⲙ<ϩⲁⲗ> ⲛⲁⲥ ⲥⲣ̅ⲁⲓⲭⲙⲁⲗⲱ̣[ⲧ]ⲓ̣ⲍⲉ̣ ⲙ̅ⲙⲟⲛ aichmalōtizein — to take captive at spear-point, to carry off as a prisoner of war. The word is military.
ⲉⲧⲣⲛ̅ⲉⲓⲣⲉ ⲛ̅ⲛⲉⲧⲛ̅ⲟⲩⲟϣ̣[ⲟⲩ ⲁⲛ] ⲛⲉⲧⲛ̅ⲟⲩⲟϣⲟⲩ ⲧⲛ̅ⲉⲓⲣⲉ ⲙ̅ⲙⲟⲟⲩ “so that we do what we do not want, and what we do want we do not do”. Romans 7, in Coptic — and here it is diagnosed rather than lamented. The reason given is that the root has not been recognised.
ϫⲉ ⲙ̅ⲡⲛ̅ⲥⲟⲩⲱ<ⲛⲥ> ϩⲱⲥ̣ [ⲉⲥϣⲟ]ⲟⲡ' ⲙⲉⲛ ⲥⲣ̅ⲉⲛⲉⲣⲅⲉⲓ energein — to be at work, to be operative. The last word of the saying, and it describes something still running.

Saying 134

Ignorance is the mother of all evils. Ignorance will end in death, for those who exist out of ignorance neither were, nor are, nor shall be. [ … ] They will be complete when the whole truth is revealed.

For truth is like ignorance: while it is hidden it rests in itself, but when it is revealed and known, it is glorified — being stronger than ignorance and than error. It gives freedom.

The Word said: if you know the truth, the truth will make you free. Ignorance is a slave. Knowledge is freedom.

If we know the truth, we shall find the fruits of the truth in us. If we are joined to it, it will receive our fullness.

7 from the Coptic
ⲧ<ⲙⲛ>ⲧⲁ̣ⲧⲥ̣[ⲟⲟⲩⲛ] ⲉⲥϣⲟⲟⲡ' ⲙ̅ⲙⲁⲁⲩ ⲛ̅ⲛ̅ⲡⲉ[ⲑⲟⲟⲩ ⲧⲏⲣⲟⲩ] “ignorance is the MOTHER”. Built on souōn, the knowing verb, and given a parent's role — the way truth is the mother in 116.
ⲟⲩⲧⲉ ⲛⲉⲩϣⲟⲟⲡ' ⲁⲛ' ⲟⲩⲧⲉ̣ [ⲥⲉϣⲟⲟⲡ ⲁⲛ] ⲟⲩⲧⲉ ⲥⲉⲛⲁϣⲱⲡⲉ ⲁⲛ “neither were, nor are, nor shall be”. Three tenses denied in a row. Compare 61, where the one who IS has come to be and will come to be; this is that sentence turned inside out.
ⲉⲥϩⲏⲡ' ⲙⲉⲛ ⲥⲣ̅ⲁⲛⲁⲡⲁⲩⲉ ϩⲣⲁϊ ⲛ̅ϩⲏⲧⲥ̅ “it rests in itself”. anapauein, the rest word from 68, 89, 94 and 126 — used here of truth during the whole time nobody has found it.
ϩⲟⲥⲟⲛ ⲥϭⲛ̅ ϭⲟⲙ' ⲉⲧ<ⲙⲛ>ⲧⲁⲧⲥⲟⲟⲩⲛ ⲁⲩⲱ ⲁⲧ'ⲡⲗⲁⲛⲏ ⲥϯ ⲛ̅ⲧ<ⲙⲛ>ⲧⲉⲗⲉⲩⲑⲉⲣⲟⲥ planē — error, wandering. The noun behind planasthai in 68, 74 and 97. Truth is stronger than both not-knowing and going astray, and what it does with that strength is give freedom.
ⲡⲉϫⲁϥ' ⲛ̅ϭⲓ ⲡⲗⲟⲅⲟⲥ ϫⲉ ⲉⲧⲉⲧⲛ̅ϣⲁⲛ'ⲥⲟⲩⲱⲛ ⲧⲁⲗⲏⲑⲉⲓⲁ ⲧⲁⲗⲏⲑⲉⲓⲁ ⲛⲁⲣ̅ ⲧⲏⲛⲉ ⲛ̅ⲉⲗⲉⲩⲑⲉⲣⲟⲥ John 8:32. And the verb is souōn, knowing by acquaintance — not being told the truth, but becoming familiar with it.
ⲧ<ⲙⲛ>ⲧⲁⲧⲥⲟⲟⲩⲛ' ⲥⲟ ⲛ̅ϩⲙ<ϩⲁⲗ> ⲧⲅⲛⲱⲥⲓⲥ ⲟⲩⲉⲗⲉⲩⲑⲉⲣⲓⲁ ⲧⲉ' “ignorance is a slave. Knowledge is freedom.” Eight words, and they are the thesis of the whole gospel.
ⲉⲛ'ϣⲁϩⲱⲧⲣ̅ ⲉⲣⲟⲥ ⲥⲛⲁϫⲓ ⲙ̅ⲡⲛ̅ⲡⲗⲏⲣⲱⲙⲁ hōtr, joined — the verb running from 36 onward — and plērōma, the fullness from 74 and 88. Joined to truth, and it is truth that receives our fullness rather than the other way about.

Saying 135

At present we have the manifest things of the creation. We say: these are the strong ones, the ones held in honour — and the hidden ones are the weak, the ones held in contempt.

So it is with the manifest things of the truth. They are weak, and they are held in contempt. And the hidden ones are strong, and they are held in honour.

4 from the Coptic
ⲛ̅ⲛⲉⲧⲟⲩⲟⲛⲉϩ ⲉⲃⲟⲗ' ⲛ̅ⲧⲉ ⲡⲥⲱⲛⲧ' sōnt — the creation, the noun that 128 to 130 spent three sayings separating from begetting. What is manifest belongs to the created order.
ⲛ̅ⲧⲟⲟⲩ ⲛⲉ ⲛ'ϫⲱⲱⲣⲉ ⲉⲧ'ⲧⲁⲉⲓⲏⲩ strong, and honoured. taeio is the worth-word from 52, where the pearl keeps its value with its owner no matter what it is lying in.
ⲛⲉⲑⲏⲡ' ⲇⲉ ⲛⲉ ⲛϭⲱⲃ' ⲉⲧϣⲏⲥ weak, and despised. shēs is also from 52 — what the pearl becomes in the eyes of onlookers, and never in fact.
ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ⲛ̅ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ' ⲛ̅ⲧⲁⲗⲏⲑⲉⲓⲁ ϩⲛ̅ϭⲱⲃ' ⲛⲉ ⲁⲩⲱ ⲥⲉϣⲏⲥ ⲛⲉⲑⲏⲡ' ⲇⲉ ⲛ̅ϫⲱⲣⲉ ⲛⲉ ⲁⲩⲱ ⲥⲉⲧⲁⲉⲓⲏⲩ and now the whole scale inverts. The same four words come back in the opposite arrangement, which is the entire construction of the saying.

Saying 136

The mysteries of the truth are revealed — as types and images. But the bedchamber is hidden. It is the holy within the holy.

3 from the Coptic
ⲉⲩⲟ ⲛ̅ⲧⲩⲡⲟⲥ ϩⲓ ϩⲓⲕⲱⲛ types and images, the pair from 72: truth did not come into the world naked. This says what it did come in.
ⲡⲕⲟⲓⲧⲱⲛ ⲇⲉ ϥϩⲏⲡ' ⲛ̅ⲧⲟϥ koitōn — the bedchamber, the word from 131, where the bride must not be seen outside it. Everything else can be shown; this one thing cannot.
ⲡⲉ ⲡⲉⲧⲟⲩⲁⲁⲃ' ϩⲙ̅ ⲡⲉⲧⲟⲩⲁⲁⲃ' “the holy in the holy”. Saying 82 mapped baptism, redemption and the bridal chamber onto three rooms in Jerusalem. This puts the innermost of them back in a single phrase.

Saying 137

The veil at first concealed how God manages the creation. But when the veil is torn and the things inside are revealed, this house will be left desolate — or rather, it will be pulled down.

And the whole godhead will flee from this place — not into the holies of the holies, since it will not be able to mix with the unmixed light and the fullness that has no lack, but it will be under the wings of the cross and under its arms.

6 from the Coptic
ⲛⲉⲣⲉ ⲡⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ ⲙⲉⲛ' ϩⲟⲃⲥ̅ ⲛ̅ϣⲟⲣⲡ' the veil, the same one as 84, where it is torn from top to bottom so that some from below can go up.
ⲡⲱⲥ ⲉⲣⲉ ⲡⲛⲟⲩⲧⲉ ⲣ̅ⲇⲓⲟⲓⲕⲉⲓ ⲛ̅ⲧⲕⲧⲓⲥⲓⲥ dioikein — to administer, to manage a household. It is the word behind economy. What the veil hid was not God but the MANAGEMENT of the creation, which is a different and much stranger claim.
ⲥⲉⲛⲁⲕⲱ ⲇⲉ ⲙ̅ⲡⲉⲉⲓⲏⲉⲓ ⲛ̅ⲥⲱⲟⲩ [ⲉϥⲟ] ⲛ̅ⲉⲣⲏⲙⲟⲥ ⲙⲁⲗⲗⲟⲛ ⲇⲉ ⲥⲉⲛⲁⲣ̅ⲕⲁⲧⲁ[ⲗⲩⲉ] ⲙ̣̅ⲙⲟϥ' erēmos, desolate and deserted — and then the saying corrects itself mid-sentence to katalyein, to pull down, to demolish.
ⲧ<ⲙⲛⲧ>ⲛⲟⲩⲧⲉ ⲇⲉ ⲧⲏ<ⲣⲥ> ⲥⲁⲡⲱⲧ' [ⲉⲃⲟⲗ]' mnt-noute — godhood rather than God; the abstract prefix again. It is godhood in general that runs.
ⲥⲛⲁϣⲧⲱϩ ⲅⲁⲣ ⲁⲛ ⲙⲛ̅ ⲡⲟⲩ[ⲟⲉⲓⲛ ⲛ̅]ⲁ̣ⲧ'̣ⲧⲱϩ ⲙⲛ̣̅ ⲡⲡⲗⲏⲣⲱⲙⲁ tōh — to mix. The mingling verb that opens saying 120, where like mingles only with like. It cannot mix with the unmixed light for precisely the reason 120 gives, and the saying does not need to explain.
ⲥⲛⲁϣ̣ⲱ̣ⲡⲉ ϩⲁ ⲛ̅ⲧⲛϩ under the wings — and then the arms. The cross is given a body here, and the godhead ends up sheltering under it rather than going down with the house.

Saying 138

This ark will be their salvation when the flood of water takes hold of them.

2 from the Coptic
ⲧⲉⲉⲓϭⲓⲃⲱⲧⲟⲥ ⲛⲁϣⲱ[ⲡⲉ ⲙ̅ⲡⲟ]ⲩ̣ⲟⲩϫⲁⲉⲓ kibōtos — the ark, and equally an ordinary chest or box. What “this ark” points back to went with the page before it.
ⲛ̅ⲧⲁⲣⲉ ⲡⲕⲁⲧⲁⲕⲗⲩⲥ'ⲙⲟⲥ ⲙ̅ⲙⲟⲟⲩ ⲉⲙⲁϩⲧⲉ ⲉϩⲣⲁϊ ⲉϫⲱⲟⲩ emahte — to seize, to take hold of, to detain. It is the verb used of the powers holding a man in 65, 85, 112 and 143. Here the water does it.

Saying 139

If some belong to the tribe of the priesthood, these will be able to go inside the veil with the high priest.

This is why the veil was not torn at the top alone — since then it would have been opened only for those above; nor at the bottom alone — since then it would have been revealed only to those below. It was torn from top to bottom.

Those above opened to us the things below, so that we might go in to what is hidden of the truth.

5 from the Coptic
ϩⲛ̅ ⲧⲫⲩⲗⲏ ⲛ̅ⲧ<ⲙⲛⲧ>ⲟⲩⲏⲏⲃ phylē, tribe; mnt-ouēēb, priesthood. A category you are born into — and the rest of the saying is about a tear that does something birth cannot.
ⲙ̅ⲡⲉ ⲡⲕⲁⲧⲁⲡⲉⲧⲁⲥⲙⲁ ⲡⲱϩ ⲙ̅ⲡⲥⲁ ⲛⲧⲡⲉ ⲟⲩⲁⲁⲧϥ “not at the top alone”. The argument is worked through twice, once for each direction the tear might have gone, before it says what actually happened.
ⲁⲗⲗⲁ ⲛ̅ⲧⲁϥⲡⲱϩ ⲛ̅ⲧⲡⲉ ⲉⲡⲓⲧⲛ̅ torn from the top downward, as in 84. Both halves are opened, and neither group is served at the other's expense.
ⲁⲛⲁ ⲡⲥⲁ ⲛⲧⲡⲉ ⲟⲩⲱⲛ' ⲛⲁⲛ ⲛ̅ⲛⲉⲧⲙ̅ⲡⲥⲁ ⲙⲡⲓⲧⲛ̅ and here is the sentence: THOSE ABOVE opened to us THE THINGS BELOW. Not a door upward. What the tearing gave access to is what was underneath all along.
ϫⲉⲕⲁⲁⲥ ⲉⲛⲛⲁⲃⲱⲕ' ⲉϩⲟⲩⲛ' ⲁⲡⲡⲉⲑⲏⲡ' ⲛ̅ⲧⲁⲗⲏⲑⲉⲓⲁ pethēp — what is hidden of the truth, which by this gospel's own rule since 37 is the upper thing.

Saying 140

This truly is what is held in honour, and what is strong. But we shall go in there by way of despised types and weaknesses. They are despised beside the complete glory.

There is a glory that is higher than glory. There is a power that is higher than power.

This is why the complete things have opened to us, together with the hidden things of the truth. The holies of the holies were uncovered, and the bedchamber called us in.

5 from the Coptic
ϩⲓⲧⲛ̅ ϩⲛ̅ⲧⲩⲡⲟⲥ ⲉⲩϣⲏⲥ ⲙⲛ̅ ϩⲛ̅<ⲙⲛⲧ>ϭⲱⲃ' despised types, and weaknesses. The types of 72 and 136, described here as contemptible with no apology offered. They are still the only road in.
ⲟⲩⲛ̅ ⲉⲟⲟⲩ ⲉϥϫⲟⲥⲉⲉⲟⲟⲩ ⲟⲩⲛ' ϭⲟⲙ' ⲉϥϫⲟⲥⲉ ⲉϭⲟⲙ' “a glory higher than glory … a power higher than power”. jose, the height word, twice more, and the same construction both times.
ⲉⲧⲃⲉ ⲡⲁⲉⲓ ⲁⲛ'ⲧⲉⲗⲉⲓⲟⲛ' ⲟⲩⲉⲛ ⲛⲁⲛ the complete things OPENED to us. The verb is done to us, not by us.
ⲁⲩⲱ ⲛⲉⲧⲟⲩ̣ⲁⲁⲃ ⲛ̅ⲛⲉⲧⲟⲩⲁⲁⲃ ⲁⲩϭⲱⲗⲡ' ⲉⲃⲟⲗ' “the holies of the holies were uncovered” — cōlp ebol, the uncovering verb from 88 and 89, applied to the innermost of the three rooms in 82.
ⲁⲩⲱ ⲁⲡⲕⲟⲓⲧⲱⲛ ⲧⲱϩⲙ' ⲙ̅ⲙⲟⲛ ⲉϩⲟⲩⲛ' tōhm — to call, to invite, to summon. The bedchamber, which 131 and 136 say is the one thing that stays hidden, issues an invitation. This is the turn the whole gospel has been working toward.

Saying 141

As long as it is hidden, wickedness is idle — but it has not been taken out from among the seed of the Holy Spirit. They are slaves of evil.

But when it is uncovered, then the perfect light will pour out over everyone, and all who are in it will receive the chrism. Then the slaves will be free, and the captives ransomed.

5 from the Coptic
ⲉⲛ ϩⲟⲥⲟⲛ ⲙⲉⲛ' ϥϩⲏⲡ' ⲧⲕⲁⲕⲓⲁ ⲟⲩⲟⲥϥ' hidden, and idle. But saying 133 says the root of wickedness is STRONG while it is hidden. The two sit a few lines apart and do not agree, and neither has been adjusted to fit the other. That is left standing here rather than smoothed.
ⲙⲉⲛ ⲙ̅ⲡⲟⲩϥⲓⲧⲥ̅ ⲇⲉ ⲛ̅ⲧⲙⲏⲧⲉ ⲙ̅ⲡⲥⲡⲉⲣⲙⲁ ⲙ̅ⲡⲡ<ⲛⲁ̣> ⲉⲧⲟⲩⲁⲁⲃ' “it has not been taken out of the MIDST of the seed”. It is inside the good thing, not beside it and not opposed to it.
ⲧⲟⲧⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲛ̅ⲧⲉⲗⲉⲓⲟⲛ' ⲛⲁϩⲁⲧⲉ ⲉⲃⲟⲗ' ⲉϫⲛ̣̅ [ⲟ]ⲩⲟⲛ ⲛⲓⲙ' the perfect light pours out over EVERYONE. No sorting is described at this point, and none is implied.
ⲁⲩⲱ ⲛⲉⲧⲛ̅ϩⲏⲧϥ' ⲧⲏⲣⲟⲩ ⲥⲉⲛ̣[ⲁϫⲓ ⲭⲣⲓ]ⲥⲙⲁ the chrism — which 101 makes lord over baptism, 71 identifies with fire, and 81 with light.
ⲧⲟⲧⲉ ⲛ̅ϩⲙ<ϩⲁⲗ> ⲛ̅ⲁⲣ̅ⲉⲗⲉⲩⲑⲉ̣[ⲣⲟⲥ ⲁⲩⲱ] ⲛ̅ⲥⲉⲥⲱⲧⲉ ⲛ̅ⲁⲓⲭⲙⲁⲗⲱⲧⲟⲥ aichmalōtos — prisoners of war, the noun of the verb in 133 where the unrecognised root carries us off. And sōte, ransomed: the price-paying word from 51. The last act of the saying is buying them back.

Saying 142

Every plant which my Father who is in the heavens has not planted will be pulled up. Those who are separated will be joined [ … ] and will be filled.

Everyone who goes into the bedchamber will kindle the light [ … ]. For it is like the marriages which [ … ] take place at night: the fire [ … ] at night, and is put out.

But the mysteries of that marriage are brought to completion in the day and the light. And neither that day nor its light ever sets.

6 from the Coptic
ⲧⲱϭⲉ ⲛ̣[ⲓⲙ ⲉⲙ]ⲡⲉ ⲡⲁⲉⲓⲱⲧ' ⲉⲧϩⲛ̅ ⲙ̅ⲡⲏⲩⲉ ⲧⲟϭϥ[' ⲥⲉⲛⲁ]ⲡⲟⲣⲕϥ' Matthew 15:13. pōrk, to pull up by the roots — the same verb as 133, where Jesus pulls out the root of the whole place and others manage it only in part.
ⲛⲉⲧⲡⲟⲣϫ' ⲥⲉⲛⲁϩⲱⲧ̣ⲣ̣̅ “those who are SEPARATED will be JOINED”. pōrj and hōtr, the two verbs this entire gospel is built on, standing side by side in four words. Saying 86 said the separation was the beginning of death. This is its answer.
ⲉⲧⲛⲁ̣ⲃ̣[ⲱⲕ ⲉϩⲟⲩⲛ] ⲉⲡⲕⲟⲓⲧⲱⲛ ⲥⲉⲛⲁϫ̣ⲉⲣⲟ ⲙ̅ⲡⲟⲩ̣[ⲟⲉⲓⲛ jero, to kindle — the verb from 42, where one and the same breath kindles the fire and puts it out.
ⲛ̅ⲧⲟⲩϣⲏ ϣⲁϥϫⲉⲛⲉ and here it is put out. A night marriage has a fire that goes out, and that is the whole of the objection to it.
ⲛ̅ⲧⲟϥ ϣⲁⲩϫⲱⲕ' ⲉⲃⲟⲗ' ϩⲙ̅ ⲡⲉϩⲟⲟⲩ' ⲙⲛ̅ ⲡⲟⲩⲟⲉⲓⲛ jōk ebol — brought to completion, the verb from 115 where Jesus completes the water of baptism.
ⲙⲁⲣⲉ ⲫⲟⲟⲩ ⲉⲧⲙ̅ⲙⲁⲩ ⲏ ⲡⲉϥ'ⲟⲩⲟⲉⲓⲛ ϩⲱⲧⲡ' hōtp — to set, as the sun sets. Neither that day nor its light goes down, which is the one difference between it and every marriage held at night.

Saying 143

If anyone becomes a son of the bridal chamber, he will receive the light. If a man does not receive it while he is here, he will not be able to receive it in the other place.

Whoever receives that light will not be seen, and cannot be seized. And no one will be able to trouble a man like this, even while he is living in the world. And again, when he comes out of the world, he has already received the truth in the images.

The world has become the aeon for him, for the aeon is fullness for him. And it is like this: it is revealed to him alone — not hidden in the darkness and the night, but hidden in a perfect day and a holy light.

7 from the Coptic
ⲉⲧⲙ̅ ⲟⲩⲁ ϫⲓⲧϥ' ⲉϥⲛ̅ⲛⲉⲉⲓⲙⲁ ϥⲛⲁϣϫⲓⲧϥ' ⲁⲛ ⲙ̅ⲡⲕⲉⲙⲁ “while he is HERE”. The condition this gospel has repeated since 68 and 97: it is received in this place or it is not received.
ⲥⲉⲛⲁⲛⲁⲩ ⲁⲛ' ⲉⲣⲟϥ' ⲟⲩⲧⲉ ⲥⲉⲛⲁϣⲉⲙⲁϩⲧⲉ ⲁⲛ' ⲙ̅ⲙⲟϥ' not seen, and not seized. Saying 112 gives the two in that same order, and 85 gives the reason: what cannot be seen cannot be held.
ⲁⲩⲱ ⲙⲛ̅ ⲗⲁⲁⲩ ⲛⲁϣⲣ̅ⲥⲕⲩⲗⲗⲉ ⲙ̅ⲡⲁⲉⲓ ⲛ̅ⲧⲉⲉⲓⲙⲉⲓⲛⲉ skyllein — to trouble, to harass, to put to inconvenience. A much smaller word than seizing, and it is denied as well. Not even the minor annoyances reach him.
ⲕⲁⲛ' ⲉϥⲣ̅ⲡⲟⲗⲓⲧⲉⲩⲉⲥⲑⲁⲓ ϩⲙ̅ ⲡⲕⲟⲥⲙⲟⲥ politeuesthai — to hold citizenship, to conduct one's public life somewhere. The verb from 65 and 93. He keeps his citizenship in the world, and it changes nothing.
ⲏⲇⲏ ⲁϥϫⲓ ⲛ̅ⲧⲁⲗⲏⲑⲉⲓⲁ ϩⲛ̅ ⲛ̅ϩⲓⲕⲱⲛ “he has ALREADY received the truth in the images”. Not later and not elsewhere. The types and images of 72 and 140 were never a substitute for the thing.
ⲡⲕⲟⲥⲙⲟⲥ ⲁϥϣⲱⲡⲉ ⲛ̅ⲛⲁⲓⲱⲛ ⲡⲁⲓⲱⲛ ⲅⲁⲣ ⲉϥϣⲟⲟⲡ' ⲛⲁϥ' ⲙ̅ⲡⲗⲏⲣⲱⲙⲁ “the world HAS BECOME the aeon”. shōpe, the becoming verb. Not escaped, not destroyed, not left behind — the same world, become the other thing. Saying 109 set kosmos and aiōn against each other; this closes the distance between them.
ⲁⲗⲗⲁ ⲉϥϩⲏⲡ' ϩⲛ̅ⲛⲟⲩϩⲟⲟⲩ ⲛ̅ⲧⲉⲗⲉⲓⲟⲛ ⲙⲛ̅ ⲟⲩⲟⲉⲓⲛ ⲉϥⲟⲩⲁⲁⲃ and the last words of the gospel: HIDDEN, in a perfect day and a holy light. pethēp has meant above since saying 37, and the book ends by keeping it hidden — but hidden in light rather than in darkness, which is the only place this vocabulary had left to go.