The Gospel of Philip and the Da Vinci Code

If you are involved in a NEW STYLE WORSHIP and MUSICAL STYLES you are part of a neo-Gnostic religion. This religion holds that Sophia and Zoe [Eve] are the true divinities with some unknown supreme. Jesus or the Logos was the inferior brother of Zoe or Lucifer. The "minor Jehovah" was birthed and put into the underworld. By the use of songs and instruments he was promoted up to a level of heaven but decidedly BELOW the supreme. Jehovah was able to survive by forming a musical worship team. Their praise was to Sophia and Zoe. This has its beginning in the garden of Eden and is clearly defined in ancient Babylonian tablets.

The Holy Grail is not seen as a silver chalice but as a Mary Magdalene pregnant with the child of Jesus. The conspiracy of Rome has been to find and destroy the blood line of Jesus. Otherwise the birthing of a new religion of the goddesses would destroy the Biblical Patriarchal religion.

You should read some of the following in order to grasp what is being INFILTRATED into all religionism:

The Da Vinci Code by Dan Brown price slashed: I paid almost twice as much

The Da Vinci Code: Special Illustrated Edition

Secrets of the Code: The Unauthorized Guide to the Mysteries Behind The Da Vinci Code Secrets of the Code:

The Da Vinci Legacy

For example, the book promotes these ideas:

Jesus is not God; he was only a man.

Jesus was married to Mary Magdalene.

She is to be worshiped as a goddess.

Jesus got her pregnant, and the two had a daughter.

Mary Magdalene was originally painted in the place of John in the "Lord's Supper."

That daughter gave rise to a prominent family line that is still present in Europe today.

The Bible was put together by a pagan Roman emperor.

Jesus was viewed as a man and not as God until the fourth century, when he was deified by the emperor Constantine.

The Gospels have been edited to support the claims of later Christians.

In the original [Gnostic] Gospels, Mary Magdalene rather than Peter was directed to establish the Church.

There is a secret society known as the Priory of Sion that still worships Mary Magdalene as a goddess and is trying to keep the truth alive.

The Catholic Church is aware of all this and has been fighting for centuries to keep it suppressed. It often has committed murder to do so.

The Catholic Church is willing to and often has assassinated the descendents of Christ to keep his bloodline from growing.

The SECRET of the Da Vinci Code is that Jesus was supposed to have kissed Mary Magdalene on the mouth. This is part of their proof that Jesus and Mary were married. This along with the fable that Mary Magdalene was a reformed prostitute intends to destroy your faith. This is supposed to have been revealed by the Gospel of Philip. For your edification we have posted some of the existing copies of this "gospel" and have and will continue to link it to other documents which inform the modern "church" more than the Bible.

Introduction: From Wikipedia, the free encyclopedia.

Among Early Christian writings of the Gnostic traditions, the Gospel of Philip, written c. AD 180&endash;350, is a series of logia or pithy aphoristic utterances, most of them apparently quotations and excerpts of lost writings, without any attempt at a narrative context. The main theme concerns the value of sacraments. Scholars debate whether the original language was Syriac or Greek. The text has been interpreted by Wesley W. Isenberg (The Nag Hammadi Library in English, p. 141) as a Christian Gnostic sacramental catechesis. Bentley Layton (The Gnostic Scriptures, p. 325) identified it as a Valentinian anthology of excerpts. It is dismissed by Ian Wilson (Jesus: The evidence, p.88) who argues it "has no special claim to an early date, and seems to be merely a Mills and Boon-style fantasy of a type not uncommon among Christian apocpryphal literature of the third and fourth centuries."

The text's misleading title is modern; the only connection with the Apostle Philip is that he is the only apostle mentioned (at 73,8). The text makes no claim to be from Philip.

Among the mix of aphorisms, parables, brief polemics, narrative dialogue, biblical exegesis (especially of Genesis), and dogmatic propositions, Wesley Isenberg has enumerated seventeen sayings (logia) attributed to Jesus, nine of which are citations and interpretations of Jesus' words already found in the canonical gospels (55,33-34; 57,3-5; 68,8-12; 68,26-27; 72,33-73,1; 77,18; 83,11-13; 84,7-9; 85,29-31). The new sayings (55,37-56,3; 58,10-14; 59,25-27; 63,29-30; 64,2-9; 64,10-12; 67,30-35; and 74,25-27), "identified by the formula introducing them ('he said', 'the Lord said', or 'the Savior said') are brief and enigmatic and are best interpreted from a gnostic perspective," Isenberg has written in his Introduction to the text (see link).

A single manuscript of the Gospel of Philip, in Coptic, was found in the Nag Hammadi library, a cache of documents that was secreted in a jar and buried in the Egyptian desert at the end of the 4th century, when Gnostic writings and pagan ones were being burned by the official church.


Introduced and translated by


Introduction the Gospel of Philip

The Gospel of Philip is a compilation of statements pertaining primarily to the meaning and value of sacraments within the context of a Valentinian conception of the human predicament and life after death.

Like the gospels of the New Testament canon these statements employ a variety of literary types: aphorism, analogy, parable, paraenesis, polemic, narrative dialogue, dominical sayings, biblical exegesis, and dogmatic propositions. However, The Gospel of Philip is not a gospel like one of the New Testament gospels. To be sure, it does provide the occasional word or deed of Jesus. It contains seventeen sayings of Jesus, nine of which are citations and interpretations of Jesus' words already found in the canonical gospels (55,33-34; 57,3-5; 68,8-12; 68,26-27; 72,33-73,1; 77,18; 83,11-13; 84,7-9; 85,29-31). The new sayings (55,37-56,3; 58,10-14; 59,25-27; 63,29-30; 64,2-9; 64,10-12; 67,30-35; and 74,25-27), identified by the formula introducing them ("he said," "the Lord said," or "the Savior said") are brief and enigmatic and are best interpreted from a gnostic perspective. There are also a few stories about Jesus; they are similar to those in the early Christian apocryphal gospels. During a revelation on a mountain he appeared larger than life to his disciples (57,28-58,10).

His three female companions were each named Mary (59,6-11), though he had an apparent preference for Mary Magdalene (63,32-36).

After he had put seventy-two colors into a single vat in the dye-works of Levi, they coalesced into white (63,25-30). Philip the apostle is said to be the source of the story that Joseph the carpenter made the cross on which his offspring later hung (73,8-15).

These few sayings and stories about Jesus, however, are not set in any kind of narrative framework like one of the New Testament gospels. In fact, The Gospel of Philip is not organized in a way that can be conveniently outlined. Although some continuity is achieved through an association of ideas (cf. 51,29-52,35), a series of contrasts) or by catchwords (cf. 77,15-78,24, the word love), the line of thought is rambling and disjointed. Complete changes of subject are common.

The text gives the impression of logical coherence because of the recurrence of certain themes (e.g., the meaning of the names of Jesus, 56,3-15; 62,7-17; 63,21-24; the need to experience resurrection before one dies, 56,15-20; 56,26-57,22; 66,16-23; 73,1-8; putting on light to escape the hostile powers, 70,5-9; 76,22-77-1; 86,440), but this coherence is probably more coincidental than planned.

It is possible that the compiler of this collection purposely disjoined what were once whole paragraphs of thought and distributed the pieces in various places in this work. A clear thought results if one joins 70,5-9 with 76,22-77,1 and 66,7-29, in that order. Indefinite pronouns gain proper antecedents in the process. Similarly 75,13-14 seems to provide the theme amplified by 61,36-62,5. In 63,5-11 one has the analogy prefacing the point made in 70,22-29.

Since The Gospel of Philip is eccentrically arranged, its contents can best be considered by reference to summarizing statements. The statement at 69,1-4 reflects a dominant concern, the mysteries of the bridal chamber, and distinguishes those who may participate - the free men and virgins - from those who may not - the animals, slaves, and defiled women.

Those excluded from the bridal chamber are described entirely in negative terms. We learn, inter alia, that animals and men must remain separate (78,25-28; 75,25-26). But "there are many animals in the world which are in human form" (81,7-8). If one is an "animal" he belongs "outside or below" rather than "above" or "within" (79.5-11). "Slaves" are to be contrasted with "sons" (52,2-6), with "children" (81,12-14) and with the "free" (79,13-18). A "slave" is one who commits sin (77,18), who is ignorant of the inner wickedness which enslaves him (83,18-29; 85,24). "Defiled women" are all women who participate in sexual intercourse, i.e., in "the marriage of defilement," which is fleshly and lustful (81,34-82,10). Unclean spirits seek to defile men and woman sexually (65,1-23).

"Free men and virgins" are the opposite of "animals, slaves, and defiled women." A virgin has never been defiled by sexual intercourse (55,27-28; cf. 81,34-82,8). The "free man" does not sin (77,15-18). He neither fears the flesh nor loves it (66,4-6). He is endangered by the deceptions of the archons who seek to enslave him (54,16-31). "Free men and virgins" are those called "Christians" (74,13-16), who possess "the resurrection, the lightq the cross, the holy spirit" (74,18-21).

According to this gospel the existential malady of humanity results from the differentiation of the sexes. When Eve was separated from Adam, the original androgynous unity was broken (68,22-26). The purpose of Christ's coming is to reunite Adam and Eve (70,12-17). Just as a husband and wife unite in the bridal chamber, so also the reunion effected by Christ takes place in a bridal chamber, the sacramental one (70,17-22), where a person receives a foretaste and assurance of ultimate union with an angelic, heavenly counterpart (cf. 58,10-14).

This leads us to another summarizing statement (67,27-30). "The lord did everything in a mystery, a baptism and a chrism and a eucharist and a redemption and a bridal chamber. " The sentence probably describes five stages of a complete initiation, rather than five separate, unrelated sacraments. It is possible that "bridal chamber" is a covering term for the whole initiation, since a particular benefit of one stage of the initiation (e.g., "light," associated usually with chrism, 67,5-6; 69,12-14; 57,27-28) is also connected with bridal chamber (86,4-11; cf. 70,5-9). In 74,12-24 the person anointed in chrism is said to possess everything - resurrection, light, the cross, the holy spirit - but then the author adds, "the father gave him this in the bridal chamber." Conversely, what one expects to be connected with bridal chamber appears in reference to eucharist (58,10-14) or baptism and chrism (69,4-14).

The Gospel of Philip does not describe, step by step, the ritual of all or any of the five stages of initiation. It does explain,

however, that in baptism one "goes down into the water and comes up "with the gift of the name "Christian,"

so that one can say, "I am a Christian" (64,22-3 1; cf. 77,942).

The analogy of God as a dyer suggests that baptism was by immersion (61,12-20).

The initiate takes off his clothes before entering the water so that he may put on the perfect man as a new garment (75,21-25). That the chrism was a warm perfumed oil is apparent from references to the chrism as fire (67,5-9; 57,27-28) and to the oil as being fragrant (77,36-78,7; 82,15-23).

Perhaps a trinitarian formula was used at the moment of anointing (67,19-24). The priest consecrates the bread and the cup for the eucharist (77,2-8). The consecrated cup contains wine mixed with water (75,14-21). The consecrated bread is "bread from heaven," food fit for the initiate (55,10-14). To partake of the bread and the cup is to receive "the flesh and the blood" of Jesus (56,26-57,22; cf. 63,21-24).

A further ritual called ransom, or redemption, is mentioned, but no details are given. This stage of the initiation is compared to "the holy of the holy" in the Jerusalem temple and is said to take place in the bridal chamber (69,23-27).

Because of the contents, the eccentric arrangement, and the literary types exhibited, it is likely that The Gospel of Philip is a collection of excerpts mainly from a Christian Gnostic sacramental catechesis. It explains the significance of sacramental rites of initiation, the meaning of sacred names, especially names of Jesus, and provides paraenesis for the life of the initiated. It interprets Biblical passages, particularly from the book of Genesis, makes use of typology, both historical and sacramental, and, as catechists do, argues on the basis of analogy and parable. In these and other ways The Gospel of Philip resembles the orthodox catechisms from the second through fourth centuries.

The title of this text may be derived merely from the fact that Philip is the only apostle named in it (73,8), though Philip, along with Thomas and Matthew, had an eminence among Gnostics as a privileged recipient and custodian of dominical revelation. The Coptic text is undoubtedly a translation of a Greek text which was written perhaps as late as the second half of the third century C.E. Because of the interest in the meaning of certain Syriac words (63,21-23; 56,7-9), its affinities to Eastern sacramental practice and catecheses, and its ascetic ethics, an origin in Syria is probable.


Text from:

1. A Hebrew person makes a (convert) Hebrew, and they call him thus: a novice (proselyte). Yet a novice does not make (another) novice. In truth, (some persons) are as they are [...] and also influence others [to become like themselves, while for the remainder] it suffices to them that they shall be. (Ex 3:14, Mt 23:15, Ac 2:10, 6:5; text of this logion)

2.  The slave seeks only to be set free, yet he does not seek after the estate of his master. Yet the son not only acts as a son, but also ascribes to himself the inheritance of the father. (Jn 8:35, Th 72;)

3.  Those who inherit the dead are themselves dead, and they inherit the dead. Those who inherit the living are alive, and they inherit both the living and the dead. The dead do not inherit anything. For how will the dead inherit? When the dead inherits the living, he shall not die but rather the dead shall instead live.

4.  A nationalist does not die, for he has never lived so that he could die. Whoever has trusted the truth became alive-- and this-one is in danger of dying (as a martyr), for he is alive since the day that the Christ came. (thus Desiderius Erasmus, In Praise of Folly: 'It really makes little difference when such a man dies; he has never lived'; Mt 24:9;)

5.  The system is contrived, the cities are constructed, the dead are carried out. (asyndeta; Isa 40:17, Rev/Ap 18, Lk 9:60, Ph 105;)

6.  In the days when we were Hebrews we were orphans, having only our Mother (the Spirit). Yet when we become Messianics, the Father unites with the Mother.

7.  Those who sow in the winter reap in the summer. The winter is the world, the summer is the other aeon. Let us sow in the world so that we will harvest in the summer. Because of this, it is appropriate for us not to be made to pray in the wintertime. What emerges from the winter is the summer. Yet if anyone reaps in the winter he will not harvest but rather uproot, as this method will not produce fruit. Not only does it (not) come forth [in the winter], but in the other Sabbath also his field shall be fruitless. (asyndeton; Mt 6:1-6, Th 14, 27;)

8.  The Christ came Some indeed he ransoms, yet others he saves, yet for others he atones.

Those who were alienated he ransomed, he brought them to himself.

And he saved those who came to him.
These he set as pledges in his desire.

Not only when he appeared did he appoint his soul as he desired, but since the day of the world's origin he appointed his soul. At the time he desires he came first to fetch it, since it was placed among the pledges.

It came to be under the bandits and they took it captive. Yet he saved it, and he atoned for both the good and the evil in the world. (asyndeton; Mk 10:45, Jn 10:17-18;)

9.  The light with the darkness, life with death, the right with the left are brothers one to another. It is not possible for them to be separated from one another. Because of this, neither are the good good, nor are the evils evil, nor is the life a life, nor is death a death. Therefore each individual shall be resolved into his origin from (the) beginning. Yet those exalted above the world are indissoluble (and) are in eternity. (asyndeton; Isa 45:7, Lam 3:38;)

10.  The names which have been given by the worldly-- therein is a great confusion. For their hearts are turned away from the real unto the unreal. And he who hears the (word) 'God'

does not think of the real, but rather he is made to think of the unreal.

So also with (the words) 'the Father' and 'the Son' and 'the Holy Spirit' and 'the Life' and 'the Light' and 'the Resurrection' and 'the Convocation' [and] all the other (words)--

they do not think of the real, but rather they are made to think of the [un]real. [...] Moreover they learned the [all-human] reality of death.

They are in the system, [they think of the unreal]. If they were in eternity, they would not designate anything as a worldly evil, nor would they be placed within worldly events. There is a destiny for them in eternity. (asyndeton; note this extraordinary analysis of commonplace religious language as itself both perverted and perverting; see also Ph 13, and cp. Clement of Alexandria, Stromata V.14: 'We are not to think of God according to the opinion of the multitude';)

11.  One single name they do not utter in the world-- the name which the Father bestowed upon himself in the Son, this existent name of the Father, (whom) he exalts over all. (Th 77)

For the Son could not become the Father, unless he were given the name of the Father.

This existing name they are made to have in thought, yet nonetheless they speak it not. Yet those who do not have it, cannot even think it.

But the truth engendered words in the world for the our sake. It would not be possible to learn it without words. (Jn 17;)

12.  She alone is the truth. She makes the many, and concerning us she teaches this alone in a love thru many. (Ph 6,18,40;)

13.  The authorities desired to deceive humankind, because they perceived him being in a kinship with the truly good. They took the word 'good', they applied it to the ungood, so that thru words they might deceive him and bind (him) to the ungood.

And subsequently, when they receive grace, they are withdrawn from the ungood and placed in the good-- these who had recognized themselves. (Th 3) For (the authorities) had desired to take the free (person), to keep him (as a) slave to themselves forever. There is empowerment granted to humans. (The authorities) do not want him [to recognize] (himself), so that they will become [masters] over him. For if there is mankind, there is [slavery]. (Isa 5:20, Ph 10; thus Henry David Thoreau, Walden: 'The greater part of what my neighbors call good I believe in my soul to be bad'; and Aleksandr Solzhenitsyn, The First Circle: 'A prisoner ... who has risen to that stage of development where the bad begins to appear the good';)

14.  Sacrifice began [...], and animals were offered up to the powers. [...] They were offered up still alive to them-- they were indeed offered up living. Yet (when) they were offered up, they died. (But) the human was offered up dead to God-- and he lived. (asyndeton; Christ/Christic;)

15.  Before the Christ came, there had been no bread in the world as (there had been) in paradise, the place where Adam had been made.

There had been in it many plants as nourishment for the wild animals, (but) it had no wheat as food for humankind; the human had to be nourished like the wild animals.

But the Christ was sent, the perfect person. He brought forth bread within heaven, so that humankind could be nourished with the food of humankind. (Ps 78:25, Jn 6:30-59;)

16.  The authorities were thinking that by their own power and volition they enact what they do to (others). Yet the Holy Spirit in secret had (all along) been energizing everything thru them as she wishes. (e.g. Jer 25:8-9;)

Jer 25:8 Therefore thus saith the Lord of hosts; Because ye have not heard my words,

Jer 25:9 Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.

17.  The truth, which exists from the origin, is sown everywhere, and the multitude see it being sown-- while yet few who see it reap it. (Mt 22:14, Th 21;)

18.  Some say that Mariam was impregnated by the Holy Spirit. They are confused, they know not what they say. Whenever has a female been impregnated by a female?

Mariam is the virgin whom no powers defile, great among the consecrations for the Hebrew Apostles and for the Apostolics.

Whoever of the powers (attempts to) defile this virgin, [... such] powers defile themselves. And the Lord was not going to say 'my Father [in] the heavens', unless indeed he had another father-- but rather he said simply ['my Father']. (asyndeton; Lk 2:48-49, Ph 6; cp. Odes of St. Solomon 19:6-- 'The Spirit opened the womb of the Virgin';)

19.  The Lord says to the Disciples: [...] Indeed come into the house of the Father, (but) do not possess (anything) nor likewise remove (anything/anyone) from the house of the Father. (asyndeton; Jn 14:2;)

20a.  'Yeshúa' is a secret name, 'the Christ' is a revealed name. Thus 'Yeshúa' indeed does not occur in any (other) languages, but rather his name is 'Yeshúa' as he is called.

Yet his name 'Christ' in Aramaic is 'Messiah', but in Ionian is: O CRISTOS; altogether, all of the remainder have ('the Anointed') according to the essential language of each one. (perhaps because He is [the] Savior', the full meaning of which could only be understood by himself;)

20b.  The revealed Nazarene is the secret

21.  The Christ has everything within himself-- whether human or angel or mystery, and (also) the Father. (Lk 17:21, Jn 17:21-23, Th 3;)

22.  Those who say that the Lord first died and then arose, are confused.

For first he arose and (then) he died. If someone first acquires the resurrection, he will not die; (as) God lives, that one was [not] going to [die]. (Th 29;)

23.  No one will hide something of great value in something ostentatious, but oftentimes has one placed (things worth) countless myriads in something worth a pittance. Thus it is with the soul-- a precious thing came to be in a humble body. (Job 10:11, Th 29;)

24.  Some are made fearful lest they arise naked. Therefore they desire to arise in the flesh, and they do not know that those who wear the flesh are the denuded. These who are made [into light] (by) divesting themselves (of the flesh) are they who are not naked. (because they are clad in the images; Ph 26, 85; cp. Odes of St. Solomon 25:8, 'I was clothed with the covering of thy Spirit, and thou removed from me my garment of skin';)

25.  (Paul claims that) 'flesh [and blood will not be able] to inherit the Sovereignty [of God].' (I-Cor 15:50) What is this which shall not inherit? This which is upon every one of us?

Yet this is rather what will inherit-- that which belongs to Yeshua with his blood. Therefore he says: He who eats not my flesh and drinks not my blood, has no life within him. (Jn 6:53)What is his flesh?

It is the Logos; and his blood is the Holy Spirit. He who has received these has food and drink and clothing.

I myself rebuke those others who say that (flesh and blood) shall not arise. (For) both of these are in error: thou say that the flesh shall not arise, but tell me what will arise so that I may honor thee; thou say it is the spirit in the flesh and this other light in the flesh,(but) this also is an incarnate saying. Whatever thou will say, thou do not say anything apart from the flesh It is necessary to arise in this flesh,(as) everything exists within it. (asyndeton; emphatically anti-Gnostic and explicitly anti-Pauline; Job 19:25, Isa 26:19, Lk 24:39)

26.  In this world they who wear garments are more valuable than the garments. In the Sovereignty of the Heavens the garments are more valuable than those whom they have clothed thru water with fire, which purify the entire place. (of cloth; of images; Ps 104:2, Ph 24, 85;)

27.  The revelations thru those who reveal, the secrets thru those who hide (them). Some (things) are kept secret by those who reveal. (asyndeton; Mt 13:10-15, Th prolog, 62,108;)

28.  There is water in a (Baptism of) water, there is fire in a Chrism. (asyndeton; Mt 3:11;)

29.  Yeshua took them all by surprise. For he does not reveal himself as he [truly] is, but rather he has revealed himself as [they will] be able essentially to perceive him. They had been susceptible to dying, (but) He revealed himself to them. [He revealed himself] to the great as great, he revealed himself to the small as small, he [revealed himself to the] angels as an angel and to mankind as (a) man. Thus his Logos concealed him from all beings. Some indeed saw him, thinking they were seeing themselves. But (when) he revealed himself to his Disciples in glory upon the mountain, he had not been made small. He became great, but he (also) made the Disciples great so that they would be capable of beholding him made great. (asyndeton; Mt 17:1-8;)

30.  He says today in the Eucharist: Thou who have mated the Perfect Light with the Holy Spirit, mate also our angels with the images (NB in Hebrew/Aramaic the word 'light' is masculine, while 'spirit' is femimine;)

31.  Do not disdain the Lamb, for without him it is not possible to see the door. No one divested will be able to enter unto the King. (Jn 1:36;)

32.  The Sons of the Celestial Person are more numerous than those of the earthly person. If the sons of Adam are numerous although they characteristically die, how many more are the Sons of the Perfect Person-- these who do not die but rather are continually born. (Gen 2:17, Ecc 5:16, Jn 1:13, 11:26;)

33.  The Father creates (a) Son, but it is not possible for the Son himself to create (a) son. For it is impossible for him who is begotten, himself to beget-- but rather, the Son begets for himself Brothers, not sons. (Ps 2:7, Jn 20:17, Th 25, Ph 128?;)

34.  All those who are begotten within the system are begotten physically, and the others are begotten [spiritually]. Those begotten in his heart [call forth] there to the human in order to nourish (him) in the promise [of the goal] which is above. (Jn 1:12-13;)

35.  [Grace comes] forth to (the human) from the mouth, the place the Logos came forth; he was to be nourished from the mouth to become perfect.

The perfect are conceived thru a kiss and they are born.

Therefore we also shall kiss one another-- to receive conception from within our mutual grace. (I Sam 20:41, Th 108, Ph 59;)

36.  There were three Mariams who walked with the Lord at all times: his mother and [his] sister and (the) Magdalene-- this one who is called his mate.

Thus his (true) Mother and Sister and Mate
is (also called)
'Mariam'. (i.e. the Holy Spirit; Mk 3:35, Th 101, Ph 59;)

For whosoever shall do the will of God, the same is my brother, and my sister, and mother Mk 3:35

37.  'The Father' and 'the Son' are single names, 'the Holy Spirit' is a double name. For (the Father and the Son) are everywhere-- above and below, secretly and manifestly.

The Holy Spirit is in the revealed, she is below, she is in the hidden, she is above.

38.  The Saints are served by the oppressive powers, for (the latter) are blinded by the Holy Spirit

so that they shall think they are assisting a human when they are serving the Saints.

Because of this, (when) a Disciple one day made request of the Lord regarding a thing of this world, he says to him:

Request of thy Mother, and she will give to thee from what belongs to another. (asyndeton; thus Mt 6:11, DIDOMI;)

39.  The Apostles say to the Disciples: May our entire offering obtain salt They had called [wisdom] 'salt'-- without it (no) offering may become acceptable. (Lev 2:13, Num 18:19, II-Chr 13:5, Mk 9:49-50, Lk 7:35, 11:49, 21:15, Ac 6:3;)

40.  Yet wisdom is barren [without] Son(s)-- hence [she] is called [the Mother].

They kiss in salt, the place where they shall [be as they had been]-- they themselves being found by the Holy Spirit, [... who] multiplies her Sons. (Prov 8, Isa 54:1, Lk 7:35, Th 49, 101;)

41.  That which the Father possesses belongs to the Son. And also he himself, the Son, as long as he remains small, those (things) which are his are not entrusted to him.

(But) when he matures, all that his Father possesses he bestows upon him. (literally, 'becomes a man'; Th 61b;)

42.  Those who stray are begotten by the Spirit, and they also go astray thru her.

Thus by this same breath, the fire blazes and is extinguished.

43.  Wisdom is one thing, and death is another. 'Wisdom' (in Aramaic) is simply 'wisdom' (in Greek), yet the wisdom of death is (itself) dead. This which is the wisdom with death-- this is called the minor wisdom. (Aramaic tmkx [khokmat] = Hebrew hmkx [khokmah]: wisdom; Hebrew twm [mut]: die; manuscript dittography here omitted;)

44.  There are animals submissive to mankind, such as the calf and the donkey and others of this kind. There are others not submissive, isolated in the wilds. The human plows in the field by means of the submissive animals, and by this he feeds himself as well as the animals-- whether domesticated or wild. So it is with the Perfect Person-- thru the submissive powers he plows, providing to cause the existence of everything. For because of this the entire place stands-- whether the good or the evil, both the right and the left.

The Holy Spirit pastures everyone and commands all the powers, the submissive as well as the rebellious and isolated. For truly she continues [...] to control them [beyond] their desire's abilities. [...] (Prov 16:4, Ph 9, 42;)

45.  [Adam] was formed, [but] thou would [not] find his sons to be noble formations. (Ph 46) If he were not formed but rather begotten, thou would have found his seed to be made noble. Yet now he has been formed, (and) he has begotten. What nobility is this? (asyndeton; Gen 2:7, 4:1;)

46.  Adultery occurred first, then murder. And (Cain) was begotten in adultery, (for) he was the son of the serpent. Therefore he became a manslayer just like his othe father, and he killed his brother. Yet every mating which has occurred between those who are dissimilar is adultery. (asyndeton; i.e. born of the pretense called human, rather than divine, generation; i.e. other than his true Father: God; Gen 4:1-16, Ecl 11:5, Jn 8:31-59, I-Jn 3:12, Th 105)

Jn 3:12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

47.  God is a dyer. Just as the good pigments which are called true then label the things which have been (permanently) dyed in them, so it is with those whom God has colored. Because his hues are imperishable, (those who are tinted) become immortal thru his hand's coloring. Yet God immerses whomever he baptizes in an inundation of waters. (i.e. a flood of images; Ph 58)

48.  It is not possible for anyone to see anything of those that are established, unless he becomes like them. Not as with the person in the world: He sees the sun without being made a sun, and he sees the sky and the earth and all other things without being made into them. But in the truth it is thus-- thou saw something of that place, thou came to be among those there. Thou saw the Spirit, thou became spiritual; thou saw the Christ, thou became christlike; thou saw [the Father, thou] shall become paternal. Thus [in the world] thou indeed see everything and [thou] do not [see thy self], yet thou see thy self in that [place]. For what thou see, thou shall become. (asyndeta;)

49.  Faith receives, love gives. [No one can receive] without faith, no one can give without love. Therefore we believe so that indeed we shall receive, yet we give so that we shall love. Otherwise, if one is accustomed to give without love, he derives no benefit from having given. (asyndeta;)

50.  Whoever has not received the Lord, continues still with the Hebrews. (Ph 6, 108;)

51.  The Apostles who preceded us called (him) thus: Yeshúa the Nazirite Messiah-- this is Yeshúa the Nazirite Christ. The last name is the Christ, the first is Yeshúa, that in the middle is the [Nazirite]. 'Messiah' has two references: both the anointed and also the measured. 'Yeshúa' in Hebrew is the atonement. 'Nazara' is the truth, therefore the [Nazirite] is the true. Christ is the measured, the [Nazirite] and Yeshúa are the measurement. (Num 6:1-8, Jud 13:5 Mt 2:23, Ph 20;)

52.  The pearl which is cast down into the mire it is not despised, nor if it is anointed with balsam oil is it (more) valued. But rather it has its great worth to its owner at all times. So it is with the Sons of God-- whatever happens to them, in their heart they still have the great value to their Father. (Job 30:19, Jer 38:6;)

53.  (If) thou are accustomed to say 'I'm a Jew'-- no one will be moved. (If) thou say 'I'm a Roman'-- no one will be disturbed. (If) thou say 'I'm a Greek, a barbarian, a slave, a freeman'-- no one will be troubled. (If) thou [say] 'I'm a Christic'-- [everyone] shall heed. May it occur that I have [received] in this manner: that [others] will not be able to withstand [hearing] this name (Acts 5:41 [cp. 22:25];)

54.  (A) god is a cannibal. Because of this, mankind [is sacrificed] to it. Before mankind was sacrificed, animals were being sacrificed. For these to which they are sacrificed are not divinities. (Isa 44:9-20, Ph 14;)

55.  Vessels of glass and vessels of pottery invariably come to be thru fire. But if glass vessels break they are recast, (for) they had come to be by means of a breath. Yet if pottery vessels break they are destroyed, for they had come to be without breath. (=spirit; ceramics can only be recast before firing: Jer 18:4-10, 19:11;)

56.  A donkey turning at a millstone did a hundred miles walking. (When) it had been released, it found itself still in the same place. There are persons who take many journeys and make no progress anywhere. When evening came upon them, they discerned neither city nor village, neither creation nor nature, neither power nor angel. In vain did the wretches toil (Ps 127:2, Ecl 2:11;)

57.  The Eucharist is Yeshua. For in Aramaic they call him farisatha (#rp)-- this is, the outspread. For Yeshua came to crucify the world. (cp. Odes of St. Solomon 27:1-2-- 'I stretched out my hands and sanctified my Lord; for the extension of my hands is his sign';)

58.  The Lord went into the dyeworks of Levi. He took 72 complexions, he threw them into the vat. He brought them all up white, and he says: This is how the Son of Mankind has come-- he acts as (the) dyer. (asyndeton; of the images; Ph 47; Gen 10 [LXX] lists 72 nations in all the world; also, Lk 10:1 in MSS p75 B D[05] mentions 72 Disciples;)

59.  The wisdom which (humans) call barren is the Mother of the Angels. (Ph 40) And the Mate of the [Christ] is Mariam the Magdalene.

The [Lord loved] Mariam more than [all the (other)] Disciples, [and he] kissed her often on her [ ....]

First: Back up and read that two of the Mary's are his mother and sister. If those who complain are the other women then one might not be disturbed:

36.  There were three Mariams who walked with the Lord at all times: his mother and [his] sister and (the) Magdalene-- this one who is called his mate.

Thus his (true) Mother and Sister and Mate
is (also called)
'Mariam'. (i.e. the Holy Spirit; Mk 3:35, Th 101, Ph 59;)

Second: The claim is that the Magdalene was another APOSTLE: the key apostle. If the other apostles are complaining that Jesus kisses Magdalene on the MOUTH more than he kisses THEM then we pretty well know that he did not kiss Magdalene on the MOUTH.

Third: The word "mouth" is supplied here where there is a missing piece of the document.

See Gospel of Thomas 108 Jesus said,

"Whoever drinks from my mouth will become like me;
I myself shall
become that person,
and the hidden things will be revealed to him."

He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. John 6:56

This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. John 6:58

What and if ye shall see the Son of man ascend up where he was before? John 6:62

It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. John 6:63

The other [women] saw his loving Mariam, they say to him:

Why do thou love [her] more than all of us? || The Savior replied, he says to them: Why do I not love you as (I do) her? (Prov 24:26, S-of-S 1:2, Ph 35, 36, 40; asyndeton; Th 61b;)

Every man shall kiss his lips that giveth a right answer. Prov 24:26

This is not an erotic kiss!

And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. Ho.13:2

Brown claims that the Aramaic word for "companion" literally meant "spouse." That is not true according to various Aramaic scholars. And, even more importantly, the Gnostic gospel of Phillip was not written in Aramaic. It was written in Coptic.

Critique: Everyone agrees that Jesus must have spoken Aramaic, as this was the common language used by Jews living in Galilee and in the region around Jerusalem. But the New Testament gospels, which were written in Greek, only attribute to Jesus a few Aramaic words, and usually when Jesus refers to Jewish scripture the references are to the Greek version of the Jewish scriptures, the Septuagint, and not to the Aramaic translations, the Targums. In the New Testament the word Abba, an Aramaic word for father that might be translated as "Dad," is used at times by Jesus and Paul for God, and Mark 15:34 presents Jesus on the cross speaking the first line of Psalm 22 in Aramaic.

In Hebrew:

Yet ye say, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. Mal 2:14

There is a difference between COMPANION and WIFE.

Companion is:

Chabereth (h2278) khab-eh'-reth; fem. of 2270; a consort: - companion.

Chaber (h2270) khaw-bare'; from 2266; an associate: - companion, fellow, knit together.

Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Ps.45:7

Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim and for all the house of Israel his companions: Eze.37:16

A wife is more than a companion:

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Ge.2:24

In Greek a companion is:

Sunergos (g4904) soon-er-gos'; from a presumed comp. of 4862 and the base of 2041; a co-laborer, i.e. coadjutor: - companion in labour, (fellow-) helper (-labourer, -worker), labourer together with, workfellow.

And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. Ph.4:3

A Wife is:

Gune (g1135) goo-nay'; prob. from the base of 1096; a woman; spec. a wife: - wife, woman.

In the Greek literature COMPANION is often a steady prostitute: male or female. However, a wife may be a companion and a companion may be a wife. Probably in no language is there just ONE WORD meaning both.

A kiss in Greek

And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Luke 7:44

Thou gavest me no kiss: but this woman, since the time I came in, hath not ceased to kiss my feet. Lu.7:45

Therefore, a KISS does not prove that Simon was the WIFE of Jesus!

We only have fragments of the text he uses as his support and that text reads as follows:

"And the companion of the…Mary Magdalene…her more than…the disciples…kiss her…on her…" (Philip 63:33-36). Philip 58-59 seems to indicate that the kiss would have been on the lips. In 1 Corinthians 16, Paul mentions this kind of chaste kiss of fellowship, and this is likely what is meant here. However, we need not rest on that argument.

The protagonist in Brown's book claims that the word "companion" in this verse actually means spouse because that's what the Aramaic word really means. I kind of feel sorry for Brown here. This document wasn't written in Aramaic. It was written in Coptic. The word used for companion is koinonos and it means companion, not spouse.

60.  (While) a blind (person) and one who sees are both in the dark, they do not differ from one another. When the light comes, then he who sees shall behold the light, and he who is blinded shall remain in the darkness. (Jn 9, Th 34;)

61.  The Lord says: Blest is he who is before he comes into being. (=Th 19, Ph 1) For he who is, both was and shall be. (Rev/Ap 1:8;)

62.  The exaltation of mankind is not manifest but rather is implicit. Because of this he is master of the animals which are stronger than him-- who is greater than them both manifestly and implicitly. And this gives to them their survival. Yet (when) mankind separates from them, they kill each other and gnash each other and devour each other, because they find no food. Yet they have found food, now that mankind cultivated the earth. (Job 35:11, Mk 1:13;)

63.  (If) one goes down into the water and comes back up not having received anything, (but) he says 'I'm a Christic', he has taken the name on loan.

Yet (if) he receives the Holy Spirit, he has the gift of the name.

He who has received a gift is not deprived of it, (but) he who has taken a loan has it demanded from him. (asyndeton; Jn 4:10, Th 41;)

Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. John 4:10

64.  This is how it is when one exists in a mystery-- the Sacrament of Marriage is grand. For the world is complex: [the system] is based upon mankind, yet [mankind is] based upon matrimony.

(Therefore) contemplate the Pure Mating, for it has [great] power Its imagery consists in a defiling [of bodies]. (matrimony « patrimony, human rather than divine generation: Lev 15:18)

65.  (Among) the unclean spirits there are essentially male and female. The males indeed are those who mate with the souls inhabiting a female form, yet the females are those who unite with a male form-- thru a disparity. (Ph 46) And no one will be able to escape from these (once) they seize him (unless) he receives both male and female power-- which is the Bridegroom with the Bride.

Yet one receives them in the mirrored Bridal-Chamber. Whenever the foolish women see a male sitting alone, they are accustomed to leap upon him, to carouse with him and defile him. So also the foolish men when they see a beautiful female sitting alone, they seduce her (or) coerce her in the desire to defile her.

Yet if they see the man sitting together with his woman, the females cannot intrude upon the man nor can the males intrude upon the woman.

So it is (when) the imagery and the angel are mated together, neither can anyone dare to intrude upon the male or the female. (Ph 30) He who comes forth from the world cannot be detained any longer merely because he had been in the world.

He is revealed as beyond both the yearning and the fear of the [flesh]. He is master over [desire], he is more precious than envy.

And if [the multitude] come to seize him, to strangle [him], how will this one not be able to escape [by the salvation] of God? How can he [fear them]? (Ps 3:6; asyndeton;)

66.  Many times there are some who come, [they say]: We are faithful, hide [us ... from unclean] spirits and demons

But if they have the Holy Spirit, no unclean spirit will cling to them. (asyndeton;)

67.  Do not fear the flesh, nor love it. If thou fear it, it will enslave thee. If thou love it, it will devour and strangle thee.

68.  One exists either in this world or in the resurrection or in the transitional regions. May it not occur that I be found in the latter In this world there is good and evil. Its goods are not good and its evils are not evil. (Ph 9) Yet there is evil after this world, which is truly evil and which is called the transition; it is death. While we are in this world it is appropriate for us to be begotten in the resurrection, so that if we are divested of the flesh we shall find ourselves in the repose and not wander in the transition. For many go astray on the way. Thus it is good to come forth from the world before humankind was caused to transgress. (Th 60, Rev/Ap 20:5; thus Sylvia Plath, The Unabridged Journals: 'Only that life end not before I am born';)

69.  Some indeed neither wish nor are able. Yet others if they wish gain no benefit, for they do not act [correctly]. For desire makes them transgressors. Yet not desiring righteousness conceals from them both the wish and the deed. (thus Hsün Tzu, 3rd century BC China: 'An inferior man can become a superior man, but he does not want to';)

70.  An Apostolic in a vision saw some [...] who were in a house of fire, crying out in a fiery air, cast [...] in the flames. [... Even] the water in [that place is aflame], and they declare to themselves: [...] The waters cannot save us, whatever we may wish They received [death as] chastisement. This is called the [outermost] darkness. The enemy [comes] forth in water with fire. (Ps 66:12, Rev/Ap 20:14-15, Mt 25:30;)

71.  The soul and the spirit of the Son of the Bridal-Chamber have come forth [in] water and fire with light. The fire is the Chrism, the light is the fire. I do not mean this fire that has no form, but rather the other-- whose form is white and which is made of beautiful light and which bestows splendor. (Ph 26, 28, 58;)

72.  The truth does not come unto the world naked, but rather it has come in symbolic imagery. (The world) will not receive it in any other fashion. There is a rebirth (upbirth) together with a reborn (upborn) imagery. It is truly appropriate to be reborn (upborn) thru the imagery. (Jn 3) What is the resurrection with its imagery?-- it is appropriate to arise thru the imagery. The Bridal-Chamber with its imagery?-- it is appropriate to come into the truth.

This is the restoration. It is appropriate to be born not only of the words 'the Father with the Son with the Holy Spirit', but also to be born of them themselves.

Whoever is not begotten of them will have the name also taken from him. (Ph 63) Yet one receives them in the Chrism which comes in the power of the cross, which the Apostles call: the right with the left. (Ph 9)

For this-one is no longer a Christic but rather a Christ. (anti-Gnostic; Isa 30:21;)

73.  The Lord [did] everything in a sacrament: a Baptism with a Chrism with a Eucharist with an Atonement with a [Holy] Bridal-Chamber.

74.  He says: I came [to make the outer] as the inner and the [above as the below]. (=Th 22) The other place [is represented] here in symbols. [...] She is the one who is above. (Ph 12) He who is revealed [...] from there is called: he who is below. And he has the hidden that is there above him. For it is good that they say: the inner and the outer together with what is outside of the outer. Because of this, the Lord called destruction 'the outer darkness'. There is nothing outside of that. He says 'thy Father in secret'. He says 'Go into thy closet, shut thy door behind thee and pray to thy Father in secret.' This is He who is within them all. Yet He who is within them all is the fullness-- beyond him there is nothing further within. This is what is meant by: He who is above them. (Mt 8:12, 6:6, Th 77, Ph 70;)

75.  Before Christ some came forth. They are no longer able to enter into whence they came, and they are no longer able to exit from whither they went. Yet the Christ came. Those who had gone in he brought out, and those who had gone out he brought in. (I-Ki 3:7;)

76.  (In) the days when Eve was within Adam, there had been no death. When she was separated from him, death came to be. (If) [she] again enters (and) he receives [her] to him, death shall no longer be. (asyndeton;)

77.  'My God, my God, why oh Lord [have] thou abandoned me?'-- he said these (words) on the cross. For he rent asunder the [entire] place, having been begotten within the [Holy] Spirit by God. ( =Ps 22:1 Mk 15:34, anti-Gnostic;)

78.  The [Lord arose] from death. [He became again] as he had been, but [his body] was made [entirely] perfect. He wore the flesh, but this [flesh is indeed] the true flesh. (Jn 1:14) [Yet our flesh] is not true, but rather a mirror-image of the true [flesh]. (anti-Gnostic;)

79.  Let (the) Bridal-Chamber not be for the animals nor for the slaves nor the impure women, but rather it is the custom of free men with virgins. (Gen 24:16, Ac 21:8-9, Th 61b, Ph 127; cp. Odes of St. Solomon 42:9-12-- 'Like the arm of the bridegroom over the bride, so is my yoke over those who know me; and as the bed that is spread in the house of the bridegroom and bride, so does my love cover those that believe in me';)

80.  Thru the Holy Spirit we are indeed born, yet we are reborn(or upborn) thru the Christ. In both we are anointed thru the Spirit--

and having been begotten, we mate. (Gen 2:7, Jn 3:7;)

81.  No one will be able to see himself either in water or in (a) mirror without light. Nor again will thou be able to see (thyself) in light without water or  mirror.

Therefore it is appropriate to baptize in both-- in the light as well as the water. Yet the light is the Chrism. (Prov 27:19, Isa 43:2, Mt 3:11; cp. Odes of St. Solomon 13:1-- 'Behold The Lord is our mirror; open your eyes and see them in him';)

82.  There had been three vestibules for places of offering in Jerusalem-- one open to the west called the holy, another open to the south called the holy of the holiness, the third open to the east called the holy of the holinesses where the high priest alone was to enter.

Baptism is the holy vestibule,
Atonement is the holy of the holiness, the holy of the holinesses is the Bridal-Chamber.
Baptism has the resurrection [with]the Atonement entering the Bridal-Chamber.

Yet the Bridal-Chamber is more exalted than those. [...] Thou will find nothing that [compares with it]. (multiple asyndeta; Lev 16, Num 18:7; 'There had been': Coptic ne., pluperfect tense-- hence this entry, like sayings 84 & 139, was written after the Roman conquest of 70 AD ; saying 137, by contrast, refers to the veil of the Temple as still intact, and thus must be dated prior to 70 AD; thus Moses ben Nahman [1194-1270 AD],

'The sexual relationship is in reality a thing of great exaltation when it is appropriate and harmonious.

This great secret is the same secret of those cherubim who copulate with each other in the image of male and female.... Keep this secret and do not reveal it to anyone unworthy, for here is where you glimpse the secret of the loftiness of an appropriate sexual relationship.... When the sexual relation points to the Name, there is nothing more righteous and more holy than it';)

83.  [Those who ...] pray [for ...] Jerusalem pray [... in] Jerusalem and they see [Jerusalem]. These are called the holies (or Saints) of the holinesses.

84.  [The sacred] veil was torn [in order to reveal] the Bridal-Chamber, which is nothing but the imagery [which is] above. And the veil was torn from the top to the bottom, for it is appropriate for some from below to go above. (Th 84, Mk 15:38; this entry must be dated after 70 AD;)

85.  Those who have been clothed in the Perfect Light-- the powers can neither see them nor restrain them. Yet one shall be clothed with light in the sacrament of the Mating. (Ph 24, 26; cp. Odes of St. Solomon 21:2, 'I took off darkness and clothed myself with light';)

86.  If the female had not separated from the male, she would not afterward have died with the male. His separation was the inception of death. (Gen 3:19) Therefore the Christ came, so that he might correct for himself the separation that has obtained from (the) beginning, by his mating the two together. And by his mating them together, he shall give their life to those who have died in the separation.

Yet the woman mates with her husband in the bridal-chamber. Those however who have mated in the Bridal-Chamber will no longer be separated. Because of this, Eve separated from Adam-- because she did not mate with him in the Bridal-Chamber. (Th 11, 22, Ph 30, 76;)

87.  The soul of Adam has come into being by a breath, whose mate is the [Christ. The Spirit] bestowed upon (Adam) is his Mother, and was given to him in his soul. [... Yet] because he was [not yet] mated in the Logos, the dominant powers bewitched him. [But those who] mate with the [Holy] Spirit in secret [...] are invited individually [...] to the Bridal-Chamber, in order that [...] they shall mate with one another. (=Spirit, Gen 2:7;)

88.  Yeshua revealed [himself by the River] Jordan as the fullness of the Sovereignty of the Heavens who precedes the totality. Moreover he was begotten as a Son, moreover he was anointed, moreover he was atoned, moreover he atoned. (asyndeta; manuscript dittography here omitted;)

89.  If it is appropriate to tell a mystery, the Father of the totality mated with the Virgin who had come down-- and a fire shone for him on that day. He revealed the power of the Bridal-Chamber. Thus his body came into being on that day. He came forth from the Bridal-Chamber as one who has issued from the Bridegroom with the Bride. This is how Yeshua established the totality in his heart. And thru these, it is appropriate for each one of the Disciples to enter into his repose. (i.e. the Bridegroom and the Bride; cp. Odes of St. Solomon 33:5-8'There stood a perfect Virgin who was proclaiming:... Return oh you sons of men, and come oh you daughters of men,... and I will enter into you';)

90.  Adam came into being thru two virgins-- thru the Spirit and thru the virgin earth. Therefore Christ was begotten thru a virgin, in order to rectify the fall which had occurred in the beginning. (Gen 2:7, Lk 1:26-35, Ph 18;)

91.  There were two trees in paradise-- the one produces beasts, the other produces humans. Adam ate from the tree that produces beasts, becoming a beast he begot beasts. Because of this (the beasts) were then worshipped. Adam [ate] the fruit of that tree, [...] and this bore many fruits [...] which were also eaten; humans begot [humans] and worshipped humans. (asyndeton; Ph 54;)

92.  God creates mankind, yet mankind creates gods. This is how it is in the world-- the humans create gods and they worship their creations. It would be more appropriate for the gods to worship the humans (Isa 44:9-20, Jer 16:20, Hab 2:18-19, Ph 54;)

93.  Thus is the truth regarding the deeds of mankind-- those that come forth thru his power are therefore called works, but his creations are his sons who come forth thru his repose. Because of this, his power governs in his [works], yet his repose is manifest in his sons. And thou will find that this also penetrates thru the imagery: this is the Mirrored Person-- doing his [works] in his power, yet begetting his Sons in his repose. (Jn 5:19, Th 50;)

94.  In this world the slaves are forced to work for the free. In the Sovereignty of the Heavens the free shall act to serve the slaves: the Sons of the Bridal-Chamber shall actively serve the sons of marriage. The Sons of the Bridal-Chamber have [a single] name among them, the repose occurs among them mutually, they are made to have no needs. [...] (Lk 20:34-6, Ph 64; asyndeton;)

95.  Contemplation [of the imagery] is the greatest [...] of the glories. [...] (cp. Aristotle, Metaphysics XII.7, 12.1072b.23;)

96.  [Those who go down] into the water do not [...] go down to death, [... for] he shall atone him [once he has gone] forth-- namely those who have been [fulfilled] in his name. For he says: [Thus] we must fulfill all righteousness. (=Mt 3:15; this appears to be an explicit rejection of Paul's doctrine in Rom 6:3-4;)

6 Since the prime mover is pure actuality, and has or rather is the highest form of life, Aristotle identifies it with the highest activity--pure thinking.

And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. Matt 3:15

Rom 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Rom 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

Rom 6:18 Being then made free from sin, ye became the servants of righteousness.

97.  Those who say that they will first die and then arise are confused. If they do not first receive the resurrection while they live, they will receive nothing when they die. Thus it is said also of Baptism in stating that Baptism is great, for those who receive it shall live. (Ph 22;)

98.  Philip the Apostle says: Joseph the Craftsman planted a garden because he needed wood for his craft. He made the cross from the trees that he planted, and his heir hung on that which he had planted. His heir is Yeshua, yet the plant is the cross. But the tree of life is in the center of paradise, the olive tree from which the Chrism comes thru him who is the resurrection. (anti-Gnostic; Mt 13:55, Ex 30:22-33, Dt 21:22-23;)

99.  This world devours corpses-- everything which is eaten in it thereby dies. The truthful consumes the living-- therefore no one nourished in [the living shall] die. Yeshua has come from within that place and he brought nourishment from there. And to those whom he wished he gave life so that they would not perish. (Jn 6:53, Th 11, 60, Ph 15;)

100.  God [created] a garden-paradise. Mankind lived in the garden; [... but] not being [...] in God, [...] their hearts gave desire to mankind. [...] This garden [is the place] where it will be said to me: [Thou may eat] this or not eat [this, according to thy] desire. (In) this place I shall consume all things, for the tree of knowledge is there. It slew Adam, yet the place of the tree of knowledge gave life to mankind. The Torah is the tree. It has the capability to bestow the knowledge of good and evil. It neither stopped (the human) from evil nor preserved him in the good, but rather it presupposed death for those who have ingested it. For death originated in his saying: Eat this but do not eat (that). (Th 113, Gen 2:16-17;)

Part II: Sayings 101-143 & Ph  Notes

101.  The Chrism is lord over Baptism. For from the Chrism we are called Christics, not because of the Baptism. And he was called the Christ because of the Chrism.

For the Father anointed the Son, yet the Son anointed the Apostles, yet the Apostles anointed us. (Lk 4:18, Jn 20:21-22, Ac 6:5-6)

He who is anointed has everything-- he has the resurrection, the light, the cross, the Holy Spirit.

The Father bestowed this upon him in the Bridal-Chamber, he received. (asyndeton; anti-Gnostic, asyndeton;)

102.  The Father was in the Son, and the Son in the Father. This is the Sovereignty of the Heavens (Jn 14:10, 17:20-23

103.  Ideally did the Lord say: Some have attained the Sovereignty of the Heavens laughing, and they came forth [rejoicing from the world]. The Christic [...] who went down into the water immediately came forth as lord over everything, because [he not only considered] (this world a) game but also disdained this [...] for the Sovereignty of the Heavens. If he disdains it and scorns it as a game, he [will] come forth laughing. (Ph 96;)

104. Furthermore, this is how it is with the bread and the chalice and with the ointment-- there is nonetheless another (sacrament) more exalted than these. (Ph 73;)

105.  The system began in a transgression, for he who has made it desired to make it imperishable and immortal. He fell away and did not attain his ambition. For there is no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but only of Sons, and no one can obtain imperishability except by becoming a Son. Yet he who is unable to receive, how much more will he be unable to give (Ph 5, 49;)

106.  The chalice of communion contains wine and water. It is prescribed as the symbol of the blood, over it thanks are given.

And it is filled with the Holy Spirit, and it belongs to the completely Perfected Person. Whenever we drink this, we receive the Perfect Person. (Jn 19:34, I-Jn 5:6-8; asyndeton; Gk EUCARISTEIN;)

107.  The living water is a body. It is appropriate that we be clothed with the Living Person. Because of this, (when) he comes to go down into the water he undresses himself in order that he may be clothed with that. (asyndeton; Ph 26)

108.  A horse begets a horse, a human begets a human, a god begets a god. This is how it is with the Bridegroom within the Bride-- [the Sons] come forth in the Bridal-Chamber. (The) Jews did not [...] derive from the Greeks, and [we Christics do not] derive from the Jews. (Ph 50) [...] And these were called [...] the chosen generation of the [Holy Spirit]-- the true person and the Son of Mankind and the seed of the Son of Mankind.

This generation are named the true-ones in the world. This is the place where the Sons of the Bridal-Chamber are. (asyndeton;)

109.  Mating in this world is the man upon the woman, the place of strength over weakness. (Gen 3:16)

In eternity the mating is something else in the likeness of this, yet it is called by these same names.

Yet there is another (mating) which is exalted beyond all designated names, and which transcends force. For where there is force, there are also those who are more precious than force. (Ph 140;)

110.  The one is not, and the other is-- but these are together the single unity. This is He who shall not be able to come unto me thru a heart of flesh. (Ph 9; thus Chuang Tzu, 4th century BC China: 'That which is one is one, and that which is not one is also one; he who regards all things as One, is a companion of Heaven';)

111.  Is it not appropriate for all those who possess the totality to understand themselves?

Some indeed, who do not understand themselves, do not enjoy what they have. Yet those who do understand themselves shall enjoy it. (Ecc 6:1-2, Th 67;)

112.  Not only will they be unable to seize the perfected person, but they will not be able even to see him. For if they saw him they would seize him. In no other fashion will one be able to be begotten of this grace, unless he is clothed in the Perfect Light and himself becomes one of the Perfect Lights. [...] Thus clad he shall enter into this perfection. [...] (Mt 5:48, Ph 85;)

113.  [It is appropriate] that we become [perfected persons] before we come forth [from the world]. (Mt 5:48) Whoever has received everything [without mastering] these places will [not be able to master] that place, but rather he shall [go] to the transition as imperfect. Only Yeshua knows the destiny of that one. (Ph 10, 112; cp. Homer, The Iliad VI: 'Fate is something that no man born of woman, coward or hero, can escape';)

114.  The sainted person is entirely holy, including his body. For if he received the bread he will sanctify it, or the chalice, or everything else he receives he purifies. And how will he not purify the body also? (Jn 20:27; anti-Gnostic;)

115.  By perfecting the water of Baptism, Yeshua poured death away. Because of this, we indeed go down into the water yet we do not go down unto death, in order that we not be poured away into the spirit of the world.

Whenever that breathes the winter comes,
but when the
Holy Spirit breathes the summer arrives. (Mt 14:25-32, Ph 7, 96, 103;

this appears to be an explicit rejection of Paul's doctrine in Rom 6:3-4;)

116.  Whoever recognizes the truth is free. Yet he who is free does not transgress, for 'he who transgresses is the slave of transgression.' (I-Jn 3:9, Jn 8:32-36) The truth is the Mother, yet the recognition is the Concord. These to whom it is given not to transgress in the world are called free. These to whom it is given not to transgress have their hearts exalted by recognizing the truth. This is what liberates them and exalts them over the universe. Yet (Paul claims that 'knowledge is vain but) love edifies.' (I-Cor 8:1) He however who has been liberated thru recognition is enslaved by love for the sake of those who have not yet been able to be carried up to the freedom of recognition. Yet recognizing suffices to liberate them.

117.  Love [does not take] anything, for how [can it take anything when everything belongs to it?] It does not say 'This is [mine]' or '(That) is mine', [but rather it says] 'They are thine.'

118.  Spiritual love is wine with fragrance. All those who are anointed with it enjoy it. As long as the anointed remain, those also enjoy it who stand beside them. But if they who are anointed with the Chrism withdraw and depart, those who are not anointed but only stand alongside will still remain in their own miasma. The Samaritan gave nothing to the wounded man except wine and ointment-- and it healed the wounds, for 'love covers a multitude of transgressions.' (Lk 10:30-37, =Prov 10:12 ® I-Pet 4:8;)

119.  Those whom the woman begets will resemble him whom she loves. If it is her husband they will resemble her husband, if it is an adulterer they will resemble the adulterer. Often, if there is a woman who sleeps with her husband by compulsion yet her heart is toward the adulterer and she mates with him and begets, then the one to whom she gives birth resembles the adulterer. Yet you who are with the Sons of God-- love not the world but rather love the Lord, so that those whom you beget will not be made to resemble the world but rather will be made to resemble the Lord. (asyndeton;)

120.  The human unites with the human, the horse unites with the horse, the donkey unites with the donkey. The species unite with their like-species. Thus in this manner the Spirit unites with the Spirit, the Logos mates with the Logos, and the Light mates [with the Light]. If thou become human then [mankind will] love thee, if thou become [spiritual] then the Spirit will mate with thee, if thou become meaningful then the Logos will unite with thee, if thou become enlightened then the Light will mate with thee, if thou transcend then the Transcendental will repose upon thee. But if thou become like a horse or a donkey or a calf or a dog or a sheep or any other animal outside and inferior, then neither mankind nor the Spirit nor the Logos nor the Light nor those above nor those within will be able to love thee. They will be unable to repose in thy heart and they will not be thy heritage. (multiple asyndeta; Ph 108; cp. Eccl [Ben Sirach] 13:19-20, 'Every beast loves its like; so also every person him that is nearest to himself. All flesh shall consort with the like to itself, and every person shall associate himself to his like';)

121.  He who is enslaved against his own volition, will be able to be freed. He who has been liberated by the gift of his master, and has sold himself back into slavery, will no longer be able to be freed. (Ex 21:5-6 [but also Lev 25:10], Ph 116;)

122.  Cultivation in the world is thru four modes-- (crops) are gathered into the barn thru earth and water and wind and light. And the cultivation by God is likewise thru four: trust and expectation and love and recognition. Our earth is trust in which we take root, the water is expectation thru which we are nourished, the wind is love thru which we grow, yet the light is recognition thru which we ripen. (Ph 116; cp. Clement of Alexandria, Stromata V.3: 'An ignorant man has sought; and having sought, he finds the teacher; and finding, has believed; and believing, has hoped; and henceforward, having loved, is assimilated to what was loved-- such is the method Socrates shows';)

123.  Grace made [the soul of the] person of earth to become [sovereign over] what is above Heaven. [...] Blest be this [...] soul (Th 2, 11;)

124.  This is Yeshua the Christ-- he beguiled the entire place and did not burden anyone. Therefore blest be a perfected person of this kind, for such is the Logos.

125.  Ask us concerning him, inasmuch as it is difficult uprightly (to portray him). How shall we be able to succeed in this magnificent task?

126.  How will he bestow repose on everyone? First and foremost, it is not appropriate to aggrieve anyone-- whether great or small, unbeliever or believer. Then, to provide repose for those who rest in the good. There are some whose privilege it is to provide repose for those who are ideal. He who does good cannot of himself give repose to them, for he does not come of his own volition. Yet neither can he grieve them, for he does not oppress or distress them. But he who is ideal sometimes grieves them-- not that he is thus (grievous), but rather it is their own wickedness which causes them grief. Whoever is natural gives joy to him who is good-- yet consequently some grieve terribly. (Prov 21:15, Th 90;)

127.  The master of an estate acquired everything-- whether son or slave or dog or cattle or swine, whether wheat or barley or straw or hay or [bones] or meat [or] acorns. He was wise and knew the food of [each]. Before the sons he indeed set bread and [olive-oil with meat, before] the slaves he set castor-oil with grain, before the cattle he set [barley] with straw and hay, to the dogs he cast bones, yet before [the swine] he threw acorns and crusts of bread. So it is with the Disciple of God-- if he is wise he is perceptive about the Discipleship. The bodily forms will not deceive him, but rather he will look to the disposition of the soul of each one in order to speak with him. In the world there are many animals made in human form-- these he recognizes. To the swine indeed he will throw acorns, yet to the cattle he will cast barley with straw and hay, to the dogs he will cast bones, to the slaves he will give the Elementary, to the Sons he shall present the Perfect. (the Torah; the Gospel; Mk 5:9-12, 7:27, Mt 7:6, Th 93, Ph 79; five spiritual levels of persons are here stipulated;)

128.  There is the Son of Mankind and there is the Grandson of Mankind. The Lord is the Son of Mankind, and the Grandson of Mankind is he who is created thru the Son of Mankind. The Son of Mankind received from God (the ability) to create as well as to beget. (Th 106, ¿Ph 33?;)

129.  That which is created is a creature, that which is begotten is a child. A creature cannot beget, a child can create. Yet they say: The creature begets. But a child is a creature. Therefore (a person's) children are not his sons but rather [God's]. (asyndeta; Ecl 11:5, Isa 29:23, Jn 1:12-13 & 3:3, Ph 33; thus Kahlil Gibran, The Prophet; 'Your children are not your children; they are the sons and daughters of Life's longing for itself. They come through you but not from you; and though they are with you, yet they belong not to you';)

130.  He who creates, works manifestly and he himself is manifest. He who begets, acts in secret and is himself [hidden from] the imagery (of others). He who creates [indeed] creates visibly, yet he who begets the Sons [begets them] in secret. (Ph 93;)

131.  No [one will be able] to know on what day [the man] and the woman mate with each other, except themselves only. For marriage in the world is a mystery for those who have taken a wife. If the marriage of impurity is hidden, how much more is the Immaculate Marriage a true sacrament (Ph 64) It is not carnal but rather pure, it is not lustful but rather willing, it is not of the darkness or the night but rather of the day and the light.

A marriage which is exhibited becomes prostitution, and the bride has prostituted herself not only if she receives the semen of another man but even if she leaves the bedroom and is seen.

She may only display herself to her father and her mother and the comrade of the bridegroom (Jn 3:29) and the sons of the bridegroom. To these it is given to enter daily into the bridal-chamber and to see her. Yet as for the others, let them yearn even to hear her voice and to enjoy her fragrance, and let them feed like the dogs from the crumbs that fall from the table. Bridegrooms with Brides belong in the Bridal-Chamber. No one will be able to behold the Bridegroom with the Bride unless he becomes this. (=Mk 7:27-28;)

132.  When Abraham [rejoiced] at seeing what he was to see, he circumcised the flesh of the foreskin-- showing us that it is appropriate to sever the flesh [...] of this world. (anti-Gnostic; Gen 17:9-14, Jn 8:56, Th 53;)

133.  As long as [...] the entrails of the person are enclosed, the person continues to live. [...] If his entrails are exposed and he is disemboweled, the person will die. So also the tree sprouts and thrives as long as its root is covered, but if its root is exposed the tree withers. Thus it is with everything in the world, not only with the manifest but also with the covert.

For as long as the root of evil is hidden it remains strong; yet when it is recognized it decomposes and when it is exposed it perishes. This is why the Logos (John the Baptist) says 'Already the ax has reached the root of the trees' (=Mt 3:10) It will not merely chop off, for that which is chopped off sprouts again. But rather the ax delves down underground, uproots. Yeshua pulled up the root of the entire place, yet the others had done so only in part. As for ourselves-- let each one of us dig down to the root of the evil that is within him, pull up its root from out of his own heart. Yet it will be uprooted if we but recognize it. Yet if we are unaware of it, it takes root within us and produces its fruits in our hearts. It becomes master over us, we become its slaves. We are taken captive, coerced into doing what we do notwant, [not] doing what we do want. It is potent because we do not recognize it. While it is subliminal it indeed impels. (thus Aeschylus, Agamemnon, 967: 'When the root lives on, the new leaves come back'; asyndeton; Job 14:7-9, Prov 20:9;)

134.  Ignorance is the mother of [all evils. ...] (Lk 23:34, Ac 3:17) Those things which came forth from [ignorance] neither existed nor [exist] nor shall exist [in reality. Yet] they shall be perfected when the entire truth is revealed. For the truth is like ignorance-- while it is hidden it reposes within itself, yet when it is revealed it is recognized. It is glorious in that it prevails over ignorance and confusion and in that it liberates. The Logos says 'You shall know the truth, the truth will set you free.' (=Jn 8:32) Ignorance is slavery, recognition is freedom. By recognizing the truth we shall find the fruits of the truth within our hearts. By mating with it we shall receive our fulfillment. (asyndeton;)

135.  At present we have the revelation of creation. They say that (visible beings) are strong and honorable yet the invisible are weak and contemptible. However the truth is that visible beings are weak and inferior yet the invisible are strong and honorable. (thus St Bonaventure, De Plantatione Paradisi, I.t.v.575: 'The wisdom of the invisible God cannot become known to us except by taking the form of the visible things with which we are familiar'; Søren Kierkegaard, Concluding Unscientific Postscript: 'An omnipresent being should be recognizable precisely by being invisible'; Antoine de Saint-Exupéry, The Little Prince: 'It is only with the heart that one can see rightly; what is essential is invisible to the eye'; also the I Ching, hexagram 50, the Ritual Vessel: 'All that is visible must grow beyond itself, extend into the realm of the invisible';)

136.  But the mysteries of the truth are revealed in symbolic imagery. (Ph 72) Yet the Bedroom is hidden-- it is the holy (or the Saint) within the holiness. (Ph 82, 83;)

137.  The veil (of the Temple) indeed at first concealed how God governs the creation. Yet when the veil is torn and the things within are revealed, then this house will be forsaken and desolate and yet moreover it shall be destroyed. Yet the whole Divinity shall depart from these places, never to re-enter, for it shall not be able to unite therein with the light and with the fullness. But rather it shall enter into the holies (or the Saints) of the holinesses, under the wings of the cross [and in] its arms. (anti-Gnostic; Ex 26:31-34, Mt 27:51, 23:38, 24:2, Ph 84; this entry must be dated prior to 70 AD;)

138.  This ark shall be salvation for us when the cataclysm of water has overwhelmed them. (Gen 6-9, Prov 10:25, Lk 17:22-37;)

139.  If someone is in the tribe of the priesthood,

he shall be allowed to enter within the veil (of the Temple) with the high priest.

Therefore the veil was not torn at the top only, else it would have been opened only for those who are higher-- nor was it torn at the bottom only, else it would have been revealed only to those who are lower. But rather it was torn from the top to the bottom. Those who are above have opened to us who are below in order that we might enter into the secret of the truth. (Num 18:7, Mk 15:38, Ph 84, 137; this entry must be dated after 70 AD;)

140.  This strengthening is truly excellent. Yet we shall enter therein by means of despised symbols and weaknesses. They are indeed humble in the presence of the perfect glory. There is a glory that surpasses glory, there is a power which surpasses power. (Ph 109) Therefore the perfect have opened to us with the secrets of the truth. Moreover, the holies (or Saints) of the holinesses are revealed, and the Bedroom has invited us within. (asyndeton; Ph 83, 137;)

141.  As long as evil indeed remains covert it is potent, not yet truly purged from the midst of the seed of the Sacred Spirit. They are enslaved by the oppression. (Th 45) Yet when the Perfect Light is revealed, then it will pour forth upon everyone and all those within it shall receive the Chrism. Then the slaves shall be freed [and] the captives atoned.

142.  '[Every] plant which my heavenly Father has not sown [shall be] rooted out.' (=Mt 15:13) Those who are separated shall be mated (and) [the empty] shall be filled. (Th 40) Everyone who [enters] the Bedroom shall be born of the Light. For they are [not begotten] in the manner of the marriages which we [do not] see, (which are) are enacted by night, the fire (of which) [flares] in the dark (and then) is extinguished. Yet rather the Sacraments of this Marriage are consummated in the day and the light. Neither that day nor its light ever sets. (multiple asyndeta;)

143.  If anyone becomes a Son of the Bridal-Chamber, he shall receive the Light. If he does not receive it in these places, he will not be able to obtain it in the other place. He who receives the Light shall not be seen nor shall he be seized, nor shall anyone disturb such a one even if he socializes in the world. And furthermore, when he leaves the world he has already received the truth in the imagery. The world has become eternity, because the fullness is for him the eternal. And it is thus revealed to him individually-- not hidden in the darkness or the night but rather hidden in a Perfect Day and a Holy Light. (Ph 85;)

The Gospel according to Philip

See also the Gospel of Thomas

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