Author:

And the perfect Majesty is at rest in the ineffable light, in the truth of the mother of all these, and all of you that attain to me, to me alone who am perfect, because of the Word. For I exist with all the greatness of the Spirit, which is a friend to us and our kindred alike, since I brought forth a word to the glory of our Father, through his goodness, as well as an imperishable thought; that is, the Word within him – it is slavery that we shall die with Christ – and an imperishable and undefiled thought, an incomprehensible marvel, the writing of the ineffable water which is the word from us. It is I who am in you, and you are in me, just as the Father is in you in innocence.

Let us gather an assembly together. Let us visit that creation of his. Let us send someone forth in it, just as he visited (the) Ennoias, the regions below. And I said these things to the whole multitude of the multitudinous assembly of the rejoicing Majesty. The whole house of the Father of Truth rejoiced that I am the one who is from them. I produced thought about the Ennoias which came out of the undefiled Spirit, about the descent upon the water, that is, the regions below. And they all had a single mind, since it is out of one. They charged me since I was willing. I came forth to reveal the glory to my kindred and my fellow spirits.

For those who were in the world had been prepared by the will of our sister Sophia – she who is a whore – because of the innocence which has not been uttered. And she did not ask anything from the All, nor from the greatness of the Assembly, nor from the Pleroma. Since she was first, she came forth to prepare monads and places for the Son of Light and the fellow workers which she took from the elements below to build bodily dwellings from them. But, having come into being in an empty glory, they ended in destruction in the dwellings in which they were, since they were prepared by Sophia. They stand ready to receive the life-giving word of the ineffable Monad and of the greatness of the assembly of all those who persevere and those who are in me.

I visited a bodily dwelling. I cast out the one who was in it first, and I went in. And the whole multitude of the archons became troubled. And all the matter of the archons, as well as all the begotten powers of the earth, were shaken when it saw the likeness of the Image, since it was mixed. And I am the one who was in it, not resembling him who was in it first. For he was an earthly man, but I, I am from above the heavens. I did not refuse them even to become a Christ, but I did not reveal myself to them in the love which was coming forth from me. I revealed that I am a stranger to the regions below.

There was a great disturbance in the whole earthly area, with confusion and flight, as well as (in) the plan of the archons. And some were persuaded, when they saw the wonders which were being accomplished by me. And all these, with the race, that came down, flee from him who had fled from the throne to the Sophia of hope, since she had earlier given the sign concerning us and all the ones with me – those of the race of Adonaios. Others also fled, as if from the Cosmocrator and those with them, since they have brought every (kind of) punishment upon me. And there was a flight of their mind about what they would counsel concerning me, thinking that she (Sophia) is the whole greatness, and speaking false witness, moreover, against the Man and the whole greatness of the assembly.

It was not possible for them to know who the Father of Truth, the Man of the Greatness, is. But they who received the name because of contact with ignorance – which (is) a burning and a vessel – having created it to destroy Adam, whom they had made, in order to cover up those who are theirs in the same way. But they, the archons, those of the place of Yaldabaoth, reveal the realm of the angels, which humanity was seeking in order that they may not know the Man of Truth. For Adam, whom they had formed, appeared to them. And a fearful motion came about throughout their entire dwelling, lest the angels surrounding them rebel. For without those who were offering praise – I did not really die lest their archangel become empty.

And then a voice – of the Cosmocrator – came to the angels: “I am God and there is no other beside me.” But I laughed joyfully when I examined his empty glory. But he went on to say, “Who is man?” And the entire host of his angels, who had seen Adam and his dwelling, were laughing at his smallness. And thus did their Ennoia come to be removed outside the Majesty of the heavens, i.e.,the Man of Truth, whose name they saw since he is in a small dwelling place, since they are small (and) senseless in their empty Ennoia, namely their laughter. It was contagion for them.

The whole greatness of the Fatherhood of the Spirit was at rest in his places. And I am he who was with him, since I have an Ennoia of a single emanation from the eternal ones and the undefiled and immeasurable incomprehensibilities. I placed the small Ennoia in the world, having disturbed them and frightened the whole multitude of the angels and their ruler. And I was visiting them all with fire and flame because of my Ennoia. And everything pertaining to them was brought about because of me. And there came about a disturbance and a fight around the Seraphim and Cherubim, since their glory will fade, and the confusion around Adonaios on both sides and their dwelling – to the Cosmocrator and him who said, “Let us seize him”; others again, “The plan will certainly not materialize.”

For Adonaios knows me because of hope. And I was in the mouths of lions. And the plan which they devised about me to release their Error and their senselessness – I did not succumb to them as they had planned. But I was not afflicted at all. Those who were there punished me. And I did not die in reality but in appearance, lest I be put to shame by them because these are my kinsfolk. I removed the shame from me and I did not become fainthearted in the face of what happened to me at their hands. I was about to succumb to fear, and I according to their sight and thought, in order that they may never find any word to speak about them. For my death, which they think happened, (happened) to them in their error and blindness, since they nailed their man unto their death. For their Ennoias did not see me, for they were deaf and blind. But in doing these things, they condemn themselves. Yes, they saw me; they punished me. It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; it was another, Simon, who bore the cross on his shoulder. I was another upon Whom they placed the crown of thorns. But I was rejoicing in the height over all the wealth of the archons and the offspring of their error, of their empty glory. And I was laughing at their ignorance.

And I subjected all their powers. For as I came downward, no one saw me. For I was altering my shapes, changing from form to form. And therefore, when I was at their gates, I assumed their likeness. For I passed them by quietly, and I was viewing the places, and I was not afraid nor ashamed, for I was undefiled. And I was speaking with them, mingling with them through those who are mine, and trampling on those who are harsh to them with zeal, and quenching the flame. And I was doing all these things because of my desire to accomplish what I desired by the will of the Father above.

And the Son of the Majesty, who was hidden in the regions below, we brought to the height where I in all these aeons with them, which (height) no one has seen nor known, where the wedding of the wedding robe is, the new one and not the old, nor does it perish. For it is a new and perfect bridal chamber of the heavens, as I have revealed (that) there are three ways: an undefiled mystery in a spirit of this aeon, which does not perish, nor is it fragmentary, nor able to be spoken of; rather, it is undivided, universal, and permanent. For the soul, the one from the height, will not speak about the error which is here, nor transfer from these aeons, since it will be transferred when it becomes free and when it is endowed with nobility in the world, standing before the Father without weariness and fear, always mixed with the Nous of power (and) of form. They will see me from every side without hatred. For since they see me, they are being seen (and) are mixed with them. Since they did not put me to shame, they were not put to shame. Since they were not afraid before me, they will pass by every gate without fear and will be perfected in the third glory.

It was my going to the revealed height which the world did not accept, my third baptism in a revealed image. When they had fled from the fire of the seven Authorities, and the sun of the powers of the archons set, darkness took them. And the world became poor when he was restrained with a multitude of fetters. They nailed him to the tree, and they fixed him with four nails of brass. The veil of his temple he tore with his hands. It was a trembling which seized the chaos of the earth, for the souls which were in the sleep below were released. And they arose. They went about boldly, having shed zealous service of ignorance and unlearnedness beside the dead tombs, having put on the new man, since they have come to know that perfect Blessed One of the eternal and incomprehensible Father and the infinite light, which is I, since I came to my own and united them with myself. There is no need for many words, for our Ennoia was with their Ennoia. Therefore they knew what I speak of, for we took counsel about the destruction of the archons. And therefore I did the will of the Father, who is I.

After we went forth from our home, and came down to this world, and came into being in the world in bodies, we were hated and persecuted, not only by those who are ignorant, but also by those who think that they are advancing the name of Christ, since they were unknowingly empty, not knowing who they are, like dumb animals. They persecuted those who have been liberated by me, since they hate them – those who, should they shut their mouth, would weep with a profitless groaning because they did not fully know me. lnstead, they served two masters, even a multitude. But you will become victorious in everything, in war and battles, jealous division and wrath. But in the uprightness of our love we are innocent, pure, (and) good, since we have a mind of the Father in an ineffable mystery.

For it was ludicrous. It is I who bear witness that it was ludicrous, since the archons do not know that it is an ineffable union of undefiled truth, as exists among the sons of light, of which they made an imitation, having proclaimed a doctrine of a dead man and lies so as to resemble the freedom and purity of the perfect assembly, (and) themselves with their doctrine to fear and slavery, worldly cares, and abandoned worship, being small (and) ignorant, since they do not contain the nobility of the truth, for they hate the one in whom they are, and love the one in whom they are not. For they did not know the Knowledge of the Greatness, that it is from above and (from) a fountain of truth, and that it is not from slavery and jealousy, fear and love of worldly matter. For that which is not theirs and that which is theirs they use fearlessly and freely. They do not desire, because they have authority, and a law from themselves over whatever they will wish.

But those who have not are poor, that is, those who do not possess him. And they desire him and lead astray those, who through them have become like those who possess the truth of their freedom, just as they bought us for servitude and constraint of care and fear. This person is in slavery. And he who is brought by constraint of force and threat has been guarded by God. But the entire nobility of the Fatherhood is not guarded, since he guards only him who is from him, without word and constraint, since he is united with his will, he who belongs only to the Ennoia of the Fatherhood, to make it Perfect and ineffable through the living water, to be with you mutually in wisdom, not only in word of hearing but in deed and fulfilled word. For the perfect ones are worthy to be established in this way and to be united with me, in order that they may not share in any enmity, in a good friendship. I accomplish everything through the Good One, for this is the union of the truth, that they should have no adversary. But everyone who brings division – and he will learn no wisdom at all because he brings division and is not a friend – is hostile to them all. But he who lives in harmony and friendship of brotherly love, naturally and not artificially, completely and not partially, this person is truly the desire of the Father. He is the universal one and perfect love.

For Adam was a laughingstock, since he was made a counterfeit type of man by the Hebdomad, as if he had become stronger than I and my brothers. We are innocent with respect to him, since we have not sinned. And Abraham and Isaac and Jacob were a laughingstock, since they, the counterfeit fathers, were given a name by the Hebdomad, as if he had become stronger than I and my brothers. We are innocent with respect to him, since we have not sinned. David was a laughingstock in that his son was named the Son of Man, having been influenced by the Hebdomad, as if he had become stronger than I and the fellow members of my race. But we are innocent with respect to him; we have not sinned. Solomon was a laughingstock, since he thought that he was Christ, having become vain through the Hebdomad, as if he had become stronger than I and my brothers. But we are innocent with respect to him. I have not sinned. The 12 prophets were laughingstocks, since they have come forth as imitations of the true prophets. They came into being as counterfeits through the Hebdomad, as if he had become stronger than I and my brothers. But we are innocent with respect to him, since we have not sinned. Moses, a faithful servant, was a laughingstock, having been named “the Friend,” since they perversely bore witness concerning him who never knew me. Neither he nor those before him, from Adam to Moses and John the Baptist, none of them knew me nor my brothers.

For they had a doctrine of angels to observe dietary laws and bitter slavery, since they never knew truth, nor will they know it. For there is a great deception upon their soul, making it impossible for them ever to find a Nous of freedom in order to know him, until they come to know the Son of Man. Now concerning my Father, I am he whom the world did not know, and because of this, it (the world) rose up against me and my brothers. But we are innocent with respect to him; we have not sinned.

For the Archon was a laughingstock because he said, “I am God, and there is none greater than I. I alone am the Father, the Lord, and there is no other beside me. I am a jealous God, who brings the sins of the fathers upon the children for three and four generations.” As if he had become stronger than I and my brothers! But we are innocent with respect to him, in that we have not sinned, since we mastered his teaching. Thus he was in an empty glory. And he does not agree with our Father. And thus through our fellowship we grasped his teaching, since he was vain in an empty glory. And he does not agree with our Father, for he was a laughingstock and judgment and false prophecy.

O those who do not see, you do not see your blindness, i.e., this which was not known, nor has it ever been known, nor has it been known about him. They did not listen to firm obedience. Therefore they proceeded in a judgment of error, and they raised their defiled and murderous hands against him, as if they were beating the air. And the senseless and blind ones are always senseless, always being slaves of law and earthly fear.

I am Christ, the Son of Man, the one from you who is among you. I am despised for your sake, in order that you yourselves may forget the difference. And do not become female, lest you give birth to evil and (its) brothers: jealousy and division, anger and wrath, fear and a divided heart, and empty, non-existent desire. But I am an ineffable mystery to you.

Then before the foundation of the world, when the whole multitude of the Assembly came together upon the places of the Ogdoad, when they had taken counsel about a spiritual wedding which is in union, and thus he was perfected in the ineffable places by a living word, the undefiled wedding was consummated through the Mesotes of Jesus, who inhabits them all and possesses them, who abides in an undivided love of power. And surrounding him, he appears to him as a Monad of all these, a thought and a father, since he is one. And he stands by them all, since he as a whole came forth alone. And he is life, since he came from the Father of ineffable and perfect Truth, (the father) of those who are there, the union of Peace and a friend of good things, and life eternal and undefiled joy, in a great harmony of life and faith, through eternal life of fatherhood and motherhood and sisterhood and rational wisdom. They had agreed with Nous, who stretches out (and) will stretch out in joyful union and is trustworthy and faithfully listens to someone. And he is in fatherhood and motherhood and rational brotherhood and wisdom. And this is a wedding of truth, and a repose of incorruption, in a spirit of truth, in every mind, and a perfect light in an unnameable mystery. But this is not, nor will it happen among us in any region or place in division and breach of peace, but (in) union and a mixture of love, all of which are perfected in the one who is.

It also happened in the places under heaven for their reconciliation. Those who knew me in salvation and undividedness, and those who existed for the glory of the father and the truth, having been separated, blended into the one through the living word. And I am in the spirit and the truth of the motherhood, just as he has been there; I was among those who are united in the friendship of friends forever, who neither know hostility at all, nor evil, but who are united by my Knowledge in word and peace which exists in perfection with everyone and in them all. And those who assumed the form of my type will assume the form of my word. Indeed, these will come forth in light forever, and (in) friendship with each other in the spirit, since they have known in every respect (and) indivisibly that what is, is One. And all of these are one. And thus they will learn about the One, as (did) the Assembly and those dwelling in it. For the father of all these exists, being immeasurable (and) immutable: Nous and Word and Division and Envy and Fire. And he is entirely one, being the All with them all in a single doctrine, because all these are from a single spirit. O unseeing ones, why did you not know the mystery rightly?

But the archons around Yaldabaoth were disobedient because of the Ennoia who went down to him from her sister Sophia. They made for themselves a union with those who were with them in a mixture of a fiery cloud, which was their Envy, and the rest who were brought forth by their creatures, as if they had bruised the noble pleasure of the Assembly. And therefore they revealed a mixture of ignorance in a counterfeit of fire and earth and a murderer, since they are small and untaught, without knowledge having dared these things, and not having understood that light has fellowship with light, and darkness with darkness, and the corruptible with the perishable, and the imperishable with the incorruptible.

Now these things I have presented to you – I am Jesus Christ, the Son of Man, who is exalted above the heavens – O perfect and incorruptible ones, because of the incorruptible and perfect mystery and the ineffable one. But they think that we decreed them before the foundation of the world, in order that, when we emerge from the places of the world, we may present there the symbols of incorruption from the spiritual union unto knowledge. You do not know it, because the fleshly cloud overshadows you. But I alone am the friend of Sophia. I have been in the bosom of the father from the beginning, in the place of the sons of the truth, and the Greatness. Rest then with me, my fellow spirits and my brothers, forever.

The revelation which Adam taught his son Seth in the seven hundredth year, saying, Listen to my words, my son Seth. When God had created me out of the earth along with Eve, your mother, I went about with her in a glory which she had seen in the Aeon from which we had come forth. She taught me a word of knowledge of the eternal God. And we resembled the great angels, for we were higher than the God who had created us and the powers with him, whom we did not know.

Then God, the ruler of the Aeons and the powers, divided us in wrath. Then we became two Aeons. And the glory in our hearts left us , me and your mother Eve, along with the first knowledge that breathed within us.And glory fled from us; not from this Aeon from which we had come forth, I and Eve your mother.But knowledge entered into the seed of great Aeons.For this reason I myself have called you by the name of that man who is the seed of the great generation or from whom it comes.After those days the eternal knowledge of the God of truth withdrew from me and your mother Eve.Since that time we learned about dead things, like men.Then we recognized the God who had created us. For we were not strangers to his powers.And we served him in fear and slavery.And after these events we became darkened in our hearts. Now I slept in the thought of my heart.

And I saw three men before me whose likeness I was unable to recognize, since they were not from the powers of the God who had created us. They surpassed glory, and men, saying to me , “Arise, Adam, from the sleep of death and hear about the Aeon and the seed of that man to whom life has come, who came from you and from Eve, your wife”

When I had heard these words from the great men who were standing before me, then we sighed, I and Eve, in our hearts.And the Lord, the God who had created us, stood before us.He said to us , “Adam, why were you both sighing in your hearts? Do you not know that I am the God who created you? And I breathed into you a spirit of life as a living soul” Then darkness came upon our eyes.

Then the God, who created us, created a son from himself and Eve, your mother.I knew sweet desire for your mother.Then the vigor of our eternal knowledge was destroyed in us, and weakness pursued us. Therefore the days of our lives became few.For I knew that I had come under the authority of death.

Now then, my son Seth, I will reveal to you the things which those men whom I saw before me at first revealed to me after I have completed the times of this generation and the years of the generation has been accomplished.

For rain-showers of God the almighty will be poured forth so that he might destroy all the flesh of God the almighty, so that he might destroy all flesh from the earth by means of that which is around them, along with those from the seed of the men to whom passed the life of the knowledge, that came from me and Eve, your mother.For they were strangers to him.Afterwards the great angels will come on high clouds, who will bring those men into the place where the spirit of life dwells in glory there.Then the whole multitude of the flesh will be left behind in the waters.

Then God will rest from his wrath.And he will cast his power upon the waters, and give power to his power to his sons and their wives by means of the ark along with the animals, whichever he pleased, and the birds of heaven, which he called and released upon the earth. And God will say to Noah – whom the generations will call Deucalion – -“Behold, I have protected you in the ark along with your wife and your sons and their wives and their animals and the birds of heaven, which you called and released upon the earth.Therefore I will give the earth to you – you and your sons.In kingly fashion you will rule over it – you and your sons.And no seed will come from you of the men who will not stand in my prescense in another glory.”

Then they will become as the cloud of the great light.Those men will come who have been cast forth from the knowledge of the great Aeon and the angels.They will stand before Noah and the Aeons.And God will say to Noah, “Why have you departed from what I told you? You have created another generation so that you may scorn my power” Then Noah will say , “I shall testify before your might that the generation of these men did not come from me nor from my sons.”

And he will bring those men into their proper land and build them a holy dwelling place.And they will be called by that name and dwell there six hundred years in a knowledge of imperishability. And the angels of the great Light will dwell with them.No foul deed will dwell in their hearts, but only the knowledge of the true God.

The Noah will divide the whole earth among his sons, Ham and Japheth and Shem.He will say to them “My sons, listen to my words. Behold, I have divided the earth among you.But serve him in fear and slavery all the days of your life.Let not your seed depart from the face of God the almighty. My seed will be pleasing before you and before your power. Seal it by your strong hand with fear and commandment, so that the whole seed which came forth from me may not be inclined away from you and God the almighty, but it will serve in humility and fear of its knowledge.”

Then others from the seed of Ham and Japheth will come, four hundred thousand men, and enter into another land and sojourn with those men who came forth from the great eternal knowledge. For the shadow of their power will protect those who have sojourned with them from every evil thing and every unclean desire.Then the seed of Ham and Japheth will form twelve kingdoms, and their seed also will enter into the kingdom of another people, and will take counsel from the great aeons of imperishability.And they will go to Sacla, their God.They who go in to the powers, accusing the great men who are in their glory.

They will say to Sacla “What is the power of these men who stood in your prescense, who were taken from the seed of Ham and Japheth, who will number four hundred thousand men? They have been received into another aeon from which they had come forth, and they have overturned all the glory of your power and the dominion of your hand. For the seed of Noah through his son has done all your will, and so have all the powers in the Aeons over which your might rules, while both those men and the ones who are sojourners in their glory have not done your will.But they have turned aside your whole throng”.

Then the God of the Aeons will give them some of those who serve him. They will come upon that land where the great men will be who have not been defiled, nor will be defiled by any desire.For their soul did not come from a defiled hand, but it came from a great commandment of the eternal angel.Then fire and sulphur and asphalt will be cast upon those men, and fire and blinding mist will come over those Aeons, and the eyes of the powers of the illuminators will be darkened, and the Aeons will not see them in those days.And the great clouds of light will descend, and other clouds of light will come down upon them from the great Aeons.

Abrasax and Sablo and Gamaliel will descend and bring those men out of the fire and the wrath, and take them above the Aeons and the Rulers of the powers, and take them away there, with the holy angels and the Aeons.The men will be like those angels, for they are not strangers to them.But they work in the imperishable seed.

Once again, for the third time, the illuminator of knowledge will pass by in great glory, in order to leave something of the seed of Noah and the sons of Ham and Japheth – to leave for himself fruitbearing trees. And he will redeem their souls from the day of death.For the whole creation that came from the dead earth will be under the authority of death.But those who reflect upon the knowledge of the eternal God in their hearts will not perish.For they have not received spirit from this kingdom alone, but they have received it from one of the eternal angels.The illuminator will come. And he will perform signs and wonders in order to scorn the powers and their ruler.

Then the God of the powers will be disturbed, saying , “What is the power of this man who is higher than we?” Then he will arouse a great wrath against that man.And the glory will withdraw and dwell in holy houses which it has chosen for itself.And the powers will not see it with their eyes, nor will they see the illuminator either.Then they will punish the flesh of the man upon whom the holy spirit has come.

Then the angels and all the generations of the powers will use the name in error, asking, “Where did the error come from?” or “Where did the words of deception, which all the powers have failed to discover, come from?”

Now the first kingdom says of him…..[]
He was nourished in the heavens.
He received the glory of that one and the power.
He came to the bosom of his mother.
And thus he came to the water.
And the second kingdom says about him that he came from a great prophet. And a bird came, took the child who was born and brought him onto a high mountain.And he was nourished by the bird of Heaven.An Angel came forth there.He said to him “Arise! God has given glory to you”

He received glory and strength.
And thus he came to the water.
The third kingdom says of him that he came from a virgin womb. He was cast out of his city, he and his mother; he was brought to a desert place.

He was nourished there.
And thus he came to the water.

The fourth kingdom says of him that he came from a virgin…. Solomon sought her, he and Phersalo and Sauel and his armies, which had been sent out. Solomon himself sent his army of demons to seek out the virgin. And they did not find the one whom they sought, but the virgin who as given them.It was she whom they fetched. Solomon took her.The virgin became pregnant and gave birth to the child there.

She nourished him on a border of the desert.When he had been nourished, he received glory and power from the seed from which he was begotten. And thus he came to the water.

And the fifth kingdom says of him that he came from a drop from Heaven.He was thrown into the sea.The Abyss received him, gave birth to him, and brought him to Heaven.
He received glory and power.
And thus he came to the water.

And the sixth kingdom says that […..] down to the Aeon which is below, in order to gather flowers.She became pregnant from the desire of the flowers. She gave birth to him in that place.The angels of the flower garden nourished him.He received glory there and power. And thus he came to the water.

And the seventh kingdom says of him that he is a drop.It came from Heaven to earth.Dragons brought him down to caves.He became a child.A spirit came upon him and brought him on high to the place where the drop had come forth.He received glory and power there. And thus he came to the water.

And the eight kingdom says of him that a cloud came upon the earth and enveloped a rock.He came from it.The angels who were above the cloud nourished him.He received glory and power there. And thus he came to the water.

And the ninth kingdom says of him that from the nine Muses one separated away.She came to a high mountain and spent some time seated there, so that she desired herself alone in order to become androgynous.She fulfilled her desire and became pregnant from her desire.He was born.The angels who were over the desire nourished him. He received glory and power there.
And thus he came to the water.

The tenth kingdom says of him that his god loved a cloud of desire. He begot in his hand and cast upon the cloud above him some of the drop, and he was born. He received glory and power there.
And thus he came to the water.

The Eleventh kingdom says of him that the father desired his own daughter.She herself became pregnant from her father.She cast [….] tomb out in the desert. The angel nourished him there.
And thus he came to the water.

And the twelfth kingdom says of him that he came from two illuminators. He was nourished there.
He received glory and power.
And thus he came to the water.

And the thirteenth kingdom says of him that every birth of their ruler is a word.And this word received a mandate there. He received glory and power.
And thus he came to the water.

But the generation without a king over it says that God chose him from all the Aeons. He caused a knowledge of the undefiled one of truth to come to be in him. He said, “Out of a foreign air, from a great Aeon, the great illuminator came forth.And he made the generation of those men whom he had chosen for himself shine, so that they should shine upon the whole Aeon”

Then the seed, those who will receive his name upon the water and that of them all, will fight against the power. And a cloud of darkness will come upon them.

Then the peoples will cry out with a great voice, saying, “Blessed is the soul of those men because they have known God with a knowledge of the truth! They shall live forever, because they have not been corrupted by their desire, along with the angels, nor have they accomplished the works of the powers, but they have stood in his prescense in a knowledge of God like light that has come forth from fire and blood. But we have done every deed of the powers senselessly. We have boasted in the transgression of all our works.We have cried against the God of truth because all his work is eternal.These are against our spirits.For now we have known that our souls will die the death.”

Then a voice came to them, saying “Micheu and Michar and Mnesinous, who are over the holy baptism and the living water, why were you crying out against the living God with lawless voices and tongues without law over them, and souls full of blood and foul deeds? You are full of works that are not of the truth, but your ways are full of joy and rejoicing. Having defiled the water of life, you have drawn it within the will of the powers to whom you have been given to serve them. And your thought is not like that of those men whom you persecute.Their fruit do not wither.But they will be known up to the great Aeons, because the words they had kept, of the God of the Aeons, were not committed to the book, nor were they written.But angelic beings will bring them, whom all the generations of men will not know. For they will be on the high mountain , upon a rock of truth.Therefore they will be named “The words of Imperishability and Truth” for those who know the eternal God in wisdom and knowledge and teaching of angels forever, for he knows all things.”

These are the revelations which Adam made known to Seth his son, And his son taught his seed about them. This is the hidden knowledge of Adam, which he gave to Seth, which is the holy baptism of those who know the eternal knowledge through those born of the word and the imperishable illuminators, who came from the holy seed: Yesseus. Mazareus Yessedekeus, the living water.

Estimated Range of Dating: 200-210 A.D.

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Serapion of Antioch wrote c. 200-210. He is best known for his comments on the Gospel of Peter.

Where shall wisdom be found, and where is the place of understanding? Such was the cry of the author of Job (28:12), and an entire literature, even a literary movement, stood behind that cry. “Wisdom books” are the biblical writings that embody this search for understanding: Proverbs, Ecclesiastes (or Koheleth), end Job. Indeed, almost every culture of the ancient Near East had its own representative books of”wisdom,” and the oldest collections of proverbs are not Israelite, but Egyptian, and go back to the late third millennium B.C.E.

Often the collections of proverbs are framed by what scholars call an “instruction,” that is, the literary device of a wise sage instructing his pupils or his children in the ways of wisdom. Sometimes the instruction is patently fictional, and the sage that “speaks” through the proverbs is anonymous; sometimes the teacher is a real historical figure, such as Jesus teen Sira, who wrote the book of Sirach, or Ecclesiasticus, in the second century B.C.E. At least two compositions among the Dead Sea Scrolls are wisdom instructions, The Book of Secrets and the longer work called The Secret of the Way Things Are (text 88). In The Book of Secrets, although the name of the sage is not preserved, one can hear the distinctive voice of a real, and redoubtable, teacher.

The wisdom movement in Israel had fairly humble beginnings in homely proverbs but grew to produce intense speculation about God’s ways of governing the world. The idea that a basic order lay hidden behind the apparent randomness and injustice of daily life was fundamental to the religion of the ancients, and this divine order was in Israel known as hokhmah, “wisdom.” But the difficulty of grasping the essence of wisdom through practical maxims later led to deeper rurninations on God’s way with the world. Ben Sira came to identify God’s pattern with the Law revealed to Israel, in this way reconciling ancient “philosphy” with Israel’s covenant faith.

The scroll writers generally took a different tack in their wisdom instructions. Although honoring the Law as much as Ben Sira, the hiddenness of the divine pattern impressed them as much as its splendor. It was clear to them that, unaided, the human mind could not grasp wisdom; it would have to be given to individuals as a gift. Certain men, then, were singled out to be the lucky recipients of revelation, and they would then know the “secrets” of God, especially the “secret of the way things are,” a sectarian title for divine hokhmah. The scroll writers did not believe that the unaided human mind, however pious, could understand the ways of God. The path to true understanding was through revelation, not reason.

The “instructor” announces his intention to reveal his learning to all who are interested, even the benighted Gentiles.

4Q301 Frag. 1 1[ . . . ] I shall speak out freely, and I shall express my various sayings among you [ . . ] 2[ . . . those who would understand] parables and riddles, and those who would penetrate the origins of knowledge, along with those who hold fast to [the wonderful mysteries . . . ] 3[ . . . ] those who walk in simplicity as well as those who are devious in every activity of the deeds of [humanity . . . ] 4[those with a stiffl neck, [a hard] pate, [a]ll] the mass of the Gentiles, with [ . . . ]

The instructor asks the motivation for learning. It must not be for before worldly power and privilege.

4Q301 Frag. 2 1the customs of the fool, and the inheritance of the wise [ . . . ] Now what good is the riddle to you, you who search for the origins of knowledge? 7Why is the heart honored, for it is the dominion [ . . . ] a parable? Why is it splendid to you, for it is [ . . . ] Why is a prince [ . . . ] ~ruler? [ . . . ] without strength, and he dominates him with a whip that cost nothing.Who would say 4[ . . . ] who among you seeks the presence of Light and Illu[munation] 5[ . . . ] the plan of memory without [ . ] 6[ . . . ] by the angels of [ . . . ] 7[ . . . ] those who praise [ . . . ]

In times past people ignored this teaching and disaster came upon them.

4Q300 Frag. 3 2so that they would know the difference between g[ood and evil . . . ] 1Q27 Col. 1 2secrets of sin 3[ . . . ] but they did not know the secret of the way things are nor did they understand the things of old and they did not 4know what would come upon them, so they did not rescue themselves without the secret of the way things are.

The time for ignoring true wisdom is past. Those who have not reformed their lives b, means of it will soon be eliminated.

5 This shall be the sign that this shall come to pass: when the sources of evil are shut up and wickedness is banished in the presence of righteousness, as darkness in the presence of 61ight, or as smoke vanishes and is no more, in the same way wickedness will vanish forever and righteousness will be manifest like the sun. 1The world will be made firm and all the adherents of the secrets of (MS: wonder) shall be no more. True knowledge shall fill the world and there will never be any more folly. 8This is all ready to happen, it is a true oracle, and by this it shall be known to you that it cannot be averted.

It is not enough simply to honor goodness or desire truth. The attainment of wisdom lies beyond human effort, and it is beyond the reach of the rich.

It is true that all 9the peoples reject evil, yet it advances in all of them. It is true that truth is esteemed in the utterances of all the nations yet is there any tongue or language that grasps it? What nation wants to be oppressed by another that is stronger? Or who wants his money to be stolen by a wicked man? Yet what nation is there that has not oppressed its neighbor? Where is the people that has not 2robbed the wealth [of another . . . ]

Even the so-called righteous have fallen short of the ideals of true wisdom.
4Q299 Frag. 2 ( + 4Q300 Frag. 5) Col. 2 2what should we call [a man who . . . his] deeds [ . . . ]

3 but every deed of the righteous has been judged im[pure. And what] should we call a man [who . . . call no one on earth] 4wise or righteous, for it is not a human possession [ . . . ] and not [. . . wisdom is hidden, exe] Scept for the wisdom of cunning evil, and the s[chemes of Belial . . . ] 6a thing that ought never to be done again, except [ . . . ] 7the command of his Maker; and what shall a m[an] do [and live? . . . he who] 3has violated the command of his Maker shall have his name erased from the mouthofall[ . . . ] 9[ . . . ]

God knows all hidden things; indeed, he has determined how everything should come about.

So listen, you who hold fast [to the wonderful secrets . . . ] of eternity, and the plots behind every deed, and the pur[pose of . . . He knows] every secret and stands behind every thought, He does every [ . . . the Lord of all] ~2is He, from long ago He established it, and forever [ . . . ] [ . . . ] the purpose of the origins He opened up to [ . . . ] 4[ . . . ] for He tests His son, and gives him as an inheritance [ . . . ] [ . . . ] every secret, and the limits of every deed; and what [ . . . ] [ . . . ] the Gentiles, for He created them and their deeds [ . . . ]

Magicians and soothsayers have not been able to penetrate God’s secrets.

4Q300 Frag.1 Col. 2 1[Consider the sooth]sayers, those teachers of sin Say the parable, declare the riddle before we speak, then you will know if you have truly understood. 2[ . . . ] your foolishness, for the vision is sealed up from you, and you have not properly understood the eternal mysteries and you have not become wise in understanding [ . . . ] 3[ . . . ] for you have not properly understood the origin of wisdom; but if you should unseal the vision [ . . . ] 4[ . . . ] all your wisdom, for to you [ . . . ] Hear now what wisdom is.

The secret of true wisdom is as hidden as God’s design of the natural world.

4Q299 Frag.5 [ . . . lighqs ofthe stars for a m[emo]rial of [His] name . . . 2[ . . . hidden] things of the mysteries of Light and the ways of Darkness [ . . . ] 3[ . . . ] the times of heat with the period[s of cold . . . ] 4[ . . the breaking of day] and the coming of night [ . . . ] 5[ . . . ] t:he origins of things [ . . . ]

Wisdom is available by humble submission to the unchangeable plan of God.

4Q299 Frag.8 5[…] How can a man understand without knowledge or hearing? [ . . . ] 6[ . . . ] He created insight for His children, by much wisdom He uncovered our ears that we may h[ear . . . ] 7[ . . . ] He created insight for all those who pursue true knowledge and [ . . . ] 8[ .,, ] all wisdom is from eternity, it may not be changed [ . . . ] 9[ . . . ] He locked up behind the waters, so that not [ . . . ] [ . . . ] the heaven above heaven [ . . . ]

True wisdom is also found among his people Israel.

4Q301 Frag. 3 4[ . . . ] and He is well known for His patience, and [mighty] in His great anger, and [splendid] 5[ . . . ] He in His numerous acts of mercy, and terrible in His wrathful purposes, and honored [ . . . ] 6[ . . . ] and over the land He made him ruler, and God is honored among His holy people, and splendid 7[among] His chosen, yes, splendid [ . . . ] holy, great in the blessings Of [ . . . ] 8[ . . . ] their splendor and [ . . . ] when the era of Wickedness is at an end, and [evil]doing [ . . . ]

The Secret of the Way Things Are represents a further development of the “wisdom instruction” (cf. text 10, The Book of Secrets), in which a sage delivers his teaching to his disciples, addressed as his children. This text has the same kind of framework, but the content goes beyond the usual contrasts of wisdom and folly. As in The Book of Secrets, the teacher appeals to “the secret of the way things are” — that is, knowledge of the inflexible purposes of God acquired by study of the Scripture and the laws of the sect.

Again and again the teacher returns to the theme of poverty and the importance of being satisfied with what God has provided. The biblical book of Proverbs usually portrays poverty as the unwelcome result of foolish behavior (e.g., Prov. 28:19). Here, in contrast, poverty is the natural circumstance of the ideal disciple — a motif that anticipates the high view of poverty in early Christianity: “Blessed are you poor” (Luke 6:20). The Secret seeks to motivate by appeal to the judgment to come and the eternal damnation of the wicked — another new theme that foreshadows the importance of the Last Days for early Christianity.

The manuscripts assigned to this work are all fragmentary in varying degrees, and it is not certain that al1 the pieces actually do belong to one composition. One large subsection, in particular, is addressed to “farmers” and uses agricultural language extensively. It may originally have formed a separate work. Nevertheless, a single perspective is at work here, finding expression in a number of themes. The nearest analog once again is in early Christianity: the collection of sayings called the “Sermon on the Mount” (Matt. 5-7) is the same type of genre, that is, ethical instruction under the threat of impending judgment.

Given the nature of the work, no references to the greater world of war and politics appear. Hence, we cannot date its composition or infer as much as we would like about the original setting in which it was written. Did it serve a purpose within the Yahad? Two clues may point to an answer. In 4Q421 frag. 1, col. 2, the disciple is urged to obey his “Instructor.” That was a technical term designating an official of the sect according to the Charter of a Jewish Sectarian Association (text 5). Second, we encounter here a “vision of insight” (4Q417 frag. 2, col. 1,1. 15). A similar expression appears in the Damascus Document (text 1) and in the Charterfor Israel in the Last Days (text 6), in both cases representing a body of knowledge whose mastery is incumbent upon stated individuals. Accordingly, The Secret of the Way Things Are may be an introductory course of study for new or probationary initiates into the Yahad.

Introductory paragraphs, placing the questfor wisdom within the context of firm self discipline and the worship of God.

4Q412 Frag. 1 5[Impo]se discipline on your [lips], and on your tongue double-doors. [ . . . ] 6Meditate on righteous words. [ . . . ] to those who seek [ . . . ] 7Always with your mouth praise [God . . . ] your trembling [ . . . ] 8Give joy to His name [ . . . ] 9in the general assembly [ . . . l i¡day and night[ . . . ]

4Q418 Frag. 77 2[ . . . ] the secret of the way things are, and learn the nature of man and gaze at the faculties [ . . . ] 3[ . . . ] has made him. Then you wil1 understand the nature of mortal man and the weight of [ . . . ] 4his spirit, and learn the secret of the way things are, the weight of eras and the measure of [ . . . ]

4Q418 Frag. 123 Col. 2 1[ . . . ] 7when years begin and when eras end [ . . . ] 3everything that has happened in it, why it was and what will be in [ . . . ] 4His era that He revealed to the ears of those who understand the secret of the way things are [ . . . ] 3you are one who understands, when you observe all these things [ . . . ] 6by its hand is the weighing of your deeds with the era [ . . . ] 7Whatever He leaves with you, guard carefully [ . . . ]

The sage asserts that his teaching comes from God.

4Q426 Frag. 1 Col. 1 1[ . . . ] glory and a measure of true knowledge and long life 2[ . . . ] those who keep all his commandments; but the seed of the wicked 3[ . . . ] 4[ . . . ] God has put into my heart true knowledge and understanding [ . . . ]

The dire consequences of ignoring this teaching.

4Q410 Frag. 1 2[ . . . if you] transgress any of [ . . . ] 3[ . . . ] 4[ . . . ] curse after curse will cling to you 5[ . . . ] upon you and you will not have any peace there for [ . . . ] 6[ . . . ] what is truly good and what [is truly] evil [ . . . ] 7[ . . . ] all the days of eternity.
And now, I, with [the help of the Lord] in the spirit [ . . . ] 8[ . . . ] he wil1 not lie [ . . . ] 9The oracle concerns [ . . . ], the vision is about the house of [ . . . ], for I have seen [ . . . ]

The subject matter is human behavior and how to distinguish right actsfrom wrong ones.

4Q413 Frag. 1 1Discipline [and insight] and wisdom I shal1 teach you. Now consider the ways of humanity and the activities of 2the human race. [ . . . ] a man. He enlarged his share in the knowledge of God’s truth, and to the degree that that man loathes 3everything evil, [his judgment] shall not be affected by what his ears hear and what his eyes see.
So now, 4mercy [ . . . ] of the forefathers, and consider the years of [each] generation, as God has shown [to . . . ]

The poverty of the student is a constant theme. It is probably both a literal poverty and a spiriual poverty, in that all are poor compared to God.

4Q415 Frag. 6 1[ . . . ] the secret of men [ . . . ] 2You are needy, and [ . . . ] 3your poverty in your counsel [ . . . ] 4Test these things by the secret of the way things are [ . . . ] Sfrom the place of [origins] and by the weight [ . . . ]

The initiate into this teaching will acquire comprehensive knowledge of God’s purposes and of good and evil.

4Q4L7 Frag. 2 (+ 4Q418) Col. 1 1[ . . . ] you are one who understands [ . . . ] 2[ . . . ] the wonderful secrets [ . . . fearful things you will master . . . ] 3[ . . . why things are and how they are . . . ] 4[ . . . why] 5[things are and why they continue to be ] 6[ . . . at night meditate on the secret] of why things are and investigate it at all times, and then you will know truth and evil, wisdom 7[and falsehood . . . Consider the wicked in al1 their ways, with all their punishments throughout the world eras and the eternal punishment 8and then you will know the difference between good [and evil] deeds, for the God of knowledge is the confidant of Truth, and in the secret of the way things are 9He has made plain its basis [ . . . ] what is its nature and the governing principle of its deeds 10for every [ . . . ] He kas made plain to the mind of every [man] how to live by 11the nature of His understanding; and He has made plain [ . . . ] and by the faculty of understanding [He revealed] the enigmas of His purpose with blameless conduct [in all] His deeds. Inquire into these things at all times, give careful thought to al1 13their effects, and then you will know [eternal] glory with His wonderful secrets and His mighty deeds.

In early Judaism there was a legend that Seth, the son of Adam, wrote out many revelations on stone tablets, which could be read only by the righteous (Josephus Ant. 1. 70). A later Gnostic sect called the Sethians used the myth of the tablets of Seth to support their own ideas, as did Christians in the apocalyptic Testament of Adam. In the following passage, the tablets of Seth are identifed with the “Vision of Insight,” in which all the secrets of God are revealed.

You are 14one who understands. Your poverty is your reward in the remembrance of time, [for] the decree is engraved, and inscribed is every time of punishment, 15for that wkich is decreed is engraved in stone before God, over all [ . . . ] the children of Seth. A book of remembrance stands written before Him i6for those who keep His words; and that is the “Vision of Insight,” the book of remembrance, and He bequeathed it to Enosh with a spiritual people, because 17his nature was patterned after the holy angels. But “Insight” he did not again give to carnal souls, for they did not know the difference between 18good and evil aGcording to the judgment of His spirit.

And you, O son, are one who understands; observe the secret of the way things are and know i9[the inheritance] of all that is living, and walk in it and attend to it [ . . . ] 20[ . . . ] between much and little and in your intimacy [with ] 21[ . . . ] by the secret of the way things are [ ] 22[ . . . ] all the vision of [know]ledge and in all [ . . . ] 23So always be strong, do not become weary doing evil [ ] 24he will not cleanse his hands by it, his inheritance in [ . . . ] 25for the man of insight has carefully considered your secrets and in the man of [ . . . ] 26his foundations in you [ . . . ] with acts of [ . . . ] 27Do not let yourself blindly follow your heart or your eyes [ . . . ]

Col. 2 1-2[ . . . ] 3by the secret of the way things are [ . . . ] 4comforted [ . . . ] 5walk blamelessly [ . . . ] 6bless His name [ . . . ] 7by their joy [ . . . ] 8great are the mercies of God [ . . . ] 9praise God, and for every plague bless [ . . . ] 10be in His will, and He understands [ . . . ] 11He will guard all your ways [ . . . ] 12Do not let a thought from the evil impulse deceive you [ . . . ] 13seek the truth, do not let I . . . ] deceive you [ . . . ] 14without a command from God; do not let carnal understanding make you err [ . . . ]

The figure of Wisdom, the supernatural principle by which God determined all things, is contrasted with Folly (cf. Prou 8:22-31).

4Q415, Frag. 9 5[ . . . Do not let your mind dwell] 6on Folly, do not be like the mlul[titude of the wicked . . . Acquire Wisdom, for] 7by it He created it (i.e., the human spirit), for she, Wisdom, is the measure [of creation . . . She made them] 8together, the dominion of male with [female . . . ] 9her spirit, dominion is in her, for [ . . . ] 10and if one has less than another [ . . . ] 11Accordingly [ . . . male and] female, and in the scales of [ . . . ]

The wise man is advised to avoid unnecessary confict with the powerful. The wrath of kings is a common theme of the wisdom literature, as in Proverbs 16: 14-20.

4Q41.7 Frag. 1 Col. 1 [Speak gently to a ruler] 1at all times, lest he adjure you; and speak to him in accordance with his mood, lest [he . . . ] 2without reproach. When propitious, go to him; but when it is forbidden [stay away . . . ] 3do not trouble his spirit, because you speak gently, [ . . . ] 4quickly recount his rebuke, but do not pass over your sins [ . . . ] Sand he is righteous as you are, for he is a prince [ . . . what he wants,] 6he will do, for he is incomparable in every deed, without [ . . . ]

An admonition not to give this teaching to the wicked.

7Do not consider an evil man a helper, nor any enemy [ . . . ] 8the wickedness of his deeds. At the time of his punishment he will know how he should conduct himself. With him [ . . .

Poverty is no barrier to acquiring wisdom. True wisdom is more important than riches.

His commandment] 9must not depart from your heart, God will resolve that you, you alone, will increase [ . . . by your poverty . . . Do not say,] 10″For what is more lowly than a poor man?” So do not rejoice when you should mourn, lest you toil pointlessly in your life. [Consider the secret of] 11the way tkings are, and learn about the causes of well-being, and know who will acquire glory or shame. For indeed [ . . . ] 12instead of mourning, eternal joy. Be an advocate for your affairs, without [ignoring] 13all your offenses. Argue your case like a righteous governor; do not [ . . . ] 14and do not pass over your sins. Be glorified [in your] poverty; [consider his] judgment [ . . . ] 151earn of it. And then God will see it and his anger will cease and he will pass over your sins, for before [ . . . ] 16none will last; and who will be acquitted in his judgment? And without forgiveness [ . . . ] 17needy.

God will take care of those who are faithful to him. “Seek first the kingdom of God and its righteousness and all these things will be given to you” (Matt. 6:33).

Now if you have need, the food you desire and more besides [He wil1 supply . . . And if you have something] 181eft over, bring it to the city He delights in. Accept your legacy from Him, but do not continue to [ . . . ] 19but if you have need, do not [ . . . ] that you need, for [His] storehouse lacks notking. [ . . . ] 20[from] His mouth all things shall come to pass; so whatever He feeds you, eat, and do not continue in [ . . . ] 21[ . . . ] If you borrow the wealth of men in your time of need, do not [ . . . you will be anxious] 22day and night; but God is your true comforter [ . . . ] He will restore your soul [ . . . ] do not deceive [ . . . ] 23to kim; why will you forget such guilt and [not remember] an insult [ . . . do not entrust yourself anymore . . . to] the power of your fellow, 24who, in your time of need wil1 close up kis hand, like a hook [ . . . ] 25and if he strikes you with a blow, then [ . . . ] 26behold, it will be revealed [ and then] 27he will not strike him with a rod [ . . . ] 28any more. And you [ . . . ]

The disciple is again encouraged to seek everything from the hand of God, from whom everything comes.

4Q416 Frag. 2 (+ 4Q417) Col. 1 21Ifyou are in a hurry 22to avoid sending [ . . . from him you should] ask your food, for he Col. 2 1has opened up kis generos[ity . . . ] all the needs [of his goodness, giving food] 2to everything that has life, without [ . . . it he should close his hand, the spirit of everything 3mortal would [be withdrawn]. Do not accept [ . . . ] In the time of our reproach, cover your face, and in the folly of 4imprisonment [ . . . ]

Be wary when borrowing money or delaying repaymentfor a long time.

[As for money . . . whoever borrows should] repay [quickly!] Then you will be quit of your lender, for otherwise your purse 5with all its treasures you have effectively left [with him. As for someone who lends you money because he is your friend,] and all your life you owe him, quickly [give] him what is his, so that 6he does not take [your] purse. [In such dealings do not degrade yourself;] do not exchange your holy spirit for any amount of money, 7for there is no price adequate [for your spirit . . . ]

Various precepts on serving God and doing his will.

Let no man turn you aside [from worskiping God.] In His favor seek His presence, and according to His way of speaking 3you should speak, and then you will find what you truly desire. [ . . . ] do not be lax in your regulations, and preserve the secrets you have learned.
9[ . . . ] if he assigns you a task [do not allow] sleep to your eyes until you perform 10[it . . . ] do not add, but if you must deposit [ . . . ] do not let any money be left over without 11[ . . . lest he should say, He has defrauded me and . . . ] and behold how powerful is i2[human] jealousy. It deceives the heart [ . . . ] so in His will be strong in His service and in the wisdom of His goodness.
13[ . . . you will be] to Him like a firstborn son and He will feel for you as a man does for his only child 14[ . . . for you . . . ] so do not be too credulous, lest you err inadvertently; and yet do not be overanxious of your pride 15[ . . . ] Do not lower yourself to whatever is not worthy of you; then you wil1 be 16[ . . . ]

Do not touch anything for which your strength is not equal, lest you falter and you arre terribly embarrassed.

17 Do not become preoccupied with money; it is good for you to be a servant in spirit, and to serve your overseer freely.

18 Do not sell your honor for any price, and do not barter away your inheritance, lest you bring ruin on your body. Do not overindulge yourself with bread [ . . . ] 19 without clothing.

Do not drink wine when there is no food. Do not seek luxuries when you [ . . . ] 201arck bread. Do not pride yourself on your need when you are poor, lest [ . . . ] 21you despise your life, and moreover, do not disdain your wife, your closest companion.

More admonitions on the danger of money.

Col. 3 2Remember that you are poor [ . . . in your . . . ] and your poverty 3you will not linger, nor when it goes well for you [ . . . ]

If someone leaves something valuable with you, 4do not touch it, lest you be burned and completely consumed by its fire. As you have taken it, so return it, 5and joy will be yours if you are innocent with regard to it. Also, do not take money from any one that you do not know, 61est he add to your poverty. But if he forces it on you with the threat of death, deposit it safely, and do not corrupt your soul 7with it. Then you shall lie down to die with the truth, and when you expire, your memory will blossom pike the . . . ], and your posterity will inherit 8joy.

The poor disciple should be content with whatever God gives. Serving God is the truly noble way of life.

Yes, you are needy. Do not crave anything except your inheritance, and do not be consumed by it, lest you cross 9the boundaries of the Law. If He should return you to an honorable position, conduct yourself accordingly, and, knowing the secret of the way things are, seek its causes; then you will know 10His true inheritance, and you will live righteously, for [ . . . ] in all your ways. Give honor to those who pay you honor 11and praise His name always, for your head is taller than the mountaintops, and He has made you sit among the nobility, and 12 he has made you master of a glorious inheritance. Seek His wil1 always.

Yes, you are needy. Do not say, “Since I am poor, 13 I cannot seek true knowledge.” Just apply yourself to every kind of learning and in every [ . . . ] refine your heart, and your thoughts will be characterized by great insight. 14 Seek the secret of the way things are, and give careful thought to all the ways of truth, look long at the roots of wickedness. 13 Then you will know what is bitter for someone and what is sweet for a man.

True wisdom entails honoring parents.

Honor your father by your poverty? 16 and your mother in your ways, for a man’s father is like God to him, his mother is like his superior. For 17they are the crucible of your conception, and since He gave them authority over you and formed the spirit, so serve them. And since He l8has revealed to you the secret of the way things are, honor them fot your own honor’s sake, and in [ . . . ] praise in their presence 19for your own life’s sake and for length of days. Even if you are as poor as a sheep [ . . . ] 20without the law.

The disciple may take a wife if she too is a disciple. God has given him authority over her.

If you would marry a wife in your poverty, take her from the Children of [Light (?) . . . ] 21from the secret of the way things are. When you are united, live together with your fleshly helper [ . . . For as the verse says, “A man should leave] Col. 4 1his father and his mother [and adhere to his wife and they will become one flesh” (Gen. 2:24).] 2He has made you ruler over her, so [ . . . ] 3God did not give [her father] authority over her, He has separated her from her mother, and unto you [He has given authority . . . He has made your wife] 4and you into one flesh. Later, He will take your daughter away and give her to another and your sons [ . . . ] 5But you, live together with the wife of your bosom, for she is the kin of [ . . . ] 6Whosoever governs her besides you has “shifted the boundary of his life [ . . . ] 7He has made you ruler over her, for her to live the way you want her to, not making any vows or offerings [ . . . ] 9Turn her spirit to your will and every binding oath [ . . . ] 9 annulling the utterance of your mouth, and forbidding the doing of your will [ . . . ] 10your lips making light of her, for your sake do not [ . . . ] 11your honor in your inheritance [ . your bosom and shame [ . . .] 12 in your inheritance lest [ . . . ] i3the wife of your bossom and shame [ . . . ]

The stars, the “host of heaven,” communicate — through astrological knowledge? –the ways of God.

4Q416 Frag. 1 2[,, . ] and to measure His will [ . . . ] 3time by time [ . . . ] 4according to their host, for the [need ] Sand its kingdom learn [well . . . ] 6according to the need of their host [ . . . ] 7and the host of heaven He has established [ . . . ] 8by their symbols and signs for [ . . . ] 90ne to the other and all their vast number [ . . . ] He has numbered [ . . . ] ‘¡in heaven.

In the Last Days, God will punish evil and reward the good.

He will judge the work of wickedness, but all those who belong to the truth He will favor [ . . . ] 11its time, and all who have indulged in wickedness will be afraid and cry aloud, for Heaven sees [ . . . ] 12waters and abysses were afraid, and every mortal spirit will be laid bare, and the members of the heavenly retinue [ . . . ] 13He judges it, and every evil act will perish, and the era of truth will be complete [ . . . ] 14in all the eras of eternity, for He is the God of truth, and of old the years of [ . . . ] 15 to establish justice between good and evil [ . . . ] 16it is the impulse of flesh, and he who understands [ . . . ]

The angels in heaven, like the true disciples, are followers of God’s wisdom.

4Q41B Frag. 55 3[ . . . ] in toil will we dig her paths, we shall have rest 4[ . . . ] and vigilance shall be in our hearts [ . . . ] He will make all our paths secure [ . . . ] 5[ . . . ] true knowledge, but they did not seek [ . . . ] and they did not choose [ . . . ] Indeed the God of knowledge 6[ . . . ] for truth to establish all [ . . . ] Insight He has allotted to those who inherit truth 7[ . . . ] vigilance in [ . . . ] actionj indeed peace and quiet a[ . . . ] or have you not heard that the holy angels [ . . . ] in heaven 9[ . . . ] truth and they traced back all the causes of insight, and they were vigilant concerning 10[ . . . ] their knowledge, and each man will have honor from his fellow, and his honor will increase according to his intelligence 11[ . . . are the angels] like mortals, who are slothful? Are they like humans, who cease to be? Indeed 12[ . . . ] they obtain an eternal inheritance. Have you not seen [ . . . ]
A further discourse on the punishment of evil in the Last Days.

4Q41L8 Frag. 69 Col. 2 4[ . . . ] And now, O foolish of heart, what is goodness without 5[ . . . what] good is tranquillity for what has not come to pass? What good is justice for what has not been established? And how can the dead groan for [ . . . ] 6[ . . . “Why] were you created?” and “for eternal destruction” is their reply, for [ . . . ] 7[ . . . ] In darkness they will wail for your multitude and what has happened in the world; but those who seek truth will awaken to give judgment [ . . . ] 8they will destroy those who are foolish of heart, and the children of evil will no longer exist, and all who cling to wickedness will be bewildered [ . . . ] 9when you righteous give judgment the pillars of the sky-dome will be shattered, and all the [host of heaven] will thunder [ . . . ]

The disciple must not grow tired of his learning; an eternal reward awaits him.
10 But you are the chosen of truth, those who earnestly seek [ . . . ] the watchful 11for knowledge. How can you say, We are weary of insight, and we have been careful to pursue true knowledge [ . . . ] 12 and untiring in all the years of eternity. Indeed he will take delight in truth for ever and knowledge [ . . . ] will serve me [ . . . ] 13heaven, that eternal life is their inheritance. Will they truly say, We toiled in deeds of truth, we worked hard 14in every era. Indeed, in eternal light they will walk [ . . . ] glory and great honor you [ . . . ] 15in the sky [ . . . ] council of the divinities all [ . . . ]
But you, my son, are one who understands [ . . . ]

This exhortation uses expressions evoking the duties of the priesthood. The disciple is “separated” from the general run of humanity; he receives God himsef as his inheritance, as do the Levites (Num. 18:20); he is consecrated to God.

4Q418 Frag. 81 1Open your lips as a spring to bless the holy ones, and give praise by the eternal spring [ . . . ] he has separated you from every 2carnal spirit; so you, be separate from everything he hates, and abstain from every abomination of the soul, for He made everything 3and bestowed an inheritance on everyone. And He Himself is “your portion and inheritance” (Num. 18:20) among the human race, and He made you ruler over His inheritance. So 4honor Him by this when you consecrate yourself for Him, just as he has placed you among the most holy ones [ . . . ] in every [ . . . ] 5He has cast your lot and increased your honor and has made you like a firstborn son for Him [ . . . ] 6I will give to you my goodness, and you, is His goodness not for you? So in His faith walk always [ . . . ] 7your deeds and you should seek His rules at the hand of every [ . . . ]

More about the priesthood of the disciple.
8 Love Him and in kindness and mercy towards all those who keep His words and sanc[tify . . . ] 9 And He has opened knowledge for you and made you ruler over His storehouse and given the authority to determine a reliable measure [to you . . . ] 10are with you, and it is in your power to turn away wrath from those with whom God desires to be reconciled and to number [ . . . ] 11with you. Before you take your inheritance from His hand honor His holy ones, and before [ . . . ] 12He has opened a [spring] for al1 His holy ones, and all who have been called by His name are holy [ . . . ] 13 for all times His glory and His beauty are for the eternal plantation [of His chosen . . . ] |4[ . . . in 1igh] all those who inherit the earth shall walk, for in heaven [ . . . ]
15 You are one who understands, if He has made you rule over the skill of His hands, and know [ . . . ] 16goodness for all humans who pass by, and from there you will attend to your food [ . . . ] 17 consider well and add to your learning by listening to all your instructors [ . . . ] 18show your poverty to all who seek pleasure and then you will establish [ . . . ] 19you will be filled, and satisfied by abundant goodness and by the skill of your hands [ . . . ] 20for God has distributed an inheritance to every [living thing] and all those who are wise at heart will have success [ . . . ]

4Q418 Frag. 88 1you will establish all your pleasures [ . . . ] 2in your life He will make you complete a multitude of years [ . . . ] 3be careful of yourself lest you mingle [ . . . ] 4you will judge evil and by the strength of your hands [ . . . ] 5He will close his hand against your poverty [ . . . ] 6to the sole of your foot, for God seeks among [ . . . ] 7by your hand to live and you will be gathered in [ . . . ] 8and your inheritance will be full in truth, and you will become [ . . . ]

4Q418 Frag. 102 2[ . . . ] pleasure, and righteous truth all his deeds [ . . . ] 3[ . . . you are one who] understands in truth from every skill of your hands [ . . . ] 4[ . . . ] your movement, and then He will seek your pleasure for all who seek Him [ . . . ] 5[ . . . ] abominable sin He will forgive and and in the joy of truth you will [ . . . ]

The disciple is also like afarmer, who knows how to plant crops properly and not to mix dfferent crops, as forbidden in Leviticus 19:19.

4Q418 Frag. 103 CoL 2 2[ . . . ] farmers until all [ . . . ] 3[ . . . ] put in your baskets and in your granaries all [ . . . so that a man] 4may not forget it, from time to time, study them and do not be silent [ . . . ] 5[ . . . ] for all of them will study at the right time, and each one according to his desire [ . . . ] your [ . . . ] will be found, indeed [ . . . ] 6like a spring of living water that contains a [ . . . ] your poverty do not mingle [ . . . ] 71est it become a case of “forbidden mixtures” (Lev. 19:19), like the mule, and you will become like a garment [of linsey-woolsey] or of wool and flax mingled; or your work might be like one who plows 8with an ox yoked to a donkey; or your produce might be like one who sows improper mixtures, of which the seed and the full yield and the produce of 9[the vineyard] should be holy [ . . . ] your money with your body and your life, [all] will perish together, and in your life you will not find it [ . . . ]

4Q423 Frag. 2 1[ . . . ] every fruit of the crops and every pleasant tree “that is desirable to make one wise” (Gen. 3:6), is it not the garden [ . . . ] 2[ . . . ] to make one wise [through it] and he made you ruler over it to till it and keep it. 3[ . . . ] “the land will sprout thorns and thistles for you” (Gen. 3:18), and “it wil1 not yield its strength to you” (Gen. 4:12) [ . . . ] 4[ . . . ] when you fall away. [ . . . ] 5[ . . . ] begotten, and all the wombs of [ . . . ] 6[ . . . ] in all your needs, for it shall grow all [ . . . ] 7[ . . . ] and when you plant [ . . . ]

4Q423 Frag. 3 1[ . . . ] in vain [his] stren[gth . . . ] 2[ . . . by the secret of] the way things are, and so comport yourself, and [all your] crops [ . . . ] 3[ . . . ] and this is the land and at His command it has conceived all [ . . . ] 4[ . . . with] the first yield of your womb and the firstborn of all [your livestock . . ] 5[ . . . ] saying, I have sanctified [ . . . ]

4Q423 Frag. 4 (1Q26) 1[ . . . ] watch [yourself lest] you glorify yourself from it and [ . . . ] 2[ . . . and you become accursed in] al1 [your] crops [and guilty] in all your deeds [ . . . ]

The section concerning farmer disciples cautions them against offending the God ordained authorities. Line 2 refers to the bad example of Korah, who rebelled against Moses (Num. 16).

4Q423 Frag. 5 3a[ . . . ] watch yourself lest [ . . . ] 2[ . . . ] the judgment passed on Korah, and because He has opened your ear 3[to the secret of the way things are . . . the he]ad of the clans [ . . . ] and the Leader of your people 4[ . . . ] He has assigned the inheritance of all those who exercise authority and the purpose of every thing that is done is in His power, and He [has . . . ] the actions of [ . . . ] 5[ . . . judging] all of them in truth, and He has appointed duties to fathers and sons to [ . . . ] with all the native-born and spoken 6[ . . . for] those who til1 the soil He has appointed the summer festivals and the gathering of your crops at the proper time. The change of 7[seasons] you must comprehend for al1 your crops and be wise in your business [ . . . ] the good with the bad [ . . . ] 8[ . . . there is no] insight with the foolish man [ . . . ] thus the man 9[ . . . ] all [ . . . ] shall say [ . . . ] the abundance of his insight 10[ . . . the secret of the way] things are with all [ . . . ] without 11[ . . . ]

God has divided the good and the evil from before creation.

4Q418 Frag. 126 Col. 2 1[ . . . ] not a single one of all their host shall be lacking [ . . . ] 2[ . . . ] in truth from all the storehouse of men [ . . . ] 3[ . . . ] truth, and He has measured the proper weight for all [ . . . ] 4He distinguished them in truth, He made them and for their needs He seeks [ . . . ] 5the secret place of everything, and indeed nothing has happened apart from His will and [ . . . ] 6judgment to wreak vengeance on evildoers and the punishment [ . . . ] 7to lock up the wicked and to show favor to the weak [ . . . ] 8by eternal glory and perpetual peace and the spirit of life to separate [ . . . ] 9all the children of life and in God’s strength and the abundance of His glory with His goodness [ . . . ] 10and of His faithfulness they will speak all the day, they will constantly praise His name [ . . . ]

The disciple belongs to those foreordained for God’s favor.

“And you shall walk in truth with all those who seek [Him . . . ] 12and by your hand His storehouse and from your basket (?) He will seek his pleasure, and you [ . . . ] 13and if His hand is not sufficient for your need and the need of His storehouse [ . . . ] 14[ . . . ] and God will arrange it by His pleasure, for God [ . . . ] 15[ . . . ] your hand for what remains, and it will burst out of [ . . . ]

The grim fate in store for those who reject God.

4Q418 Frag. 127 1[ . . . ] your source and your need you will not find; and your spirit will grow faint unto death, deprived of all goodness [ . . . ] 2[ . . . ] all the day, and your spirit will yearn to enter her gates and you will bury and cover [ . . . ] 3[ . . . ] your body and you will become food between the teeth of wild animals and you will be consumed by pestilence (cf. Deut. 32:24) before [ . . . ] 4[ . . . those who seek what they] desire, you have oppressed them in their life, and also you [ . . . ] 5[ . . . ] to you, for God has done whatever He wanted in kindness, and apportioned them in the truth [ . . . ] 6[ . . . ] He weighed their character in the scales of righteouness and in the truth [ . . . ]

The importance of priests in the plan of God.

40419 Frag. 1 [ . . . ] 1which you should do according to all the rulings [ . . . ] 2unto you through Moses and that should be done [ . . . ] 3through his priests for they are loyal to the covenant [ . . . ] 4he will make known-that which is His and what is [good . . . ] 5He chose the seed of Aaron to [ . . . ] 6His ways and to bring to sacrifice the savory [ . . . ] 7and He gave them [ . . . ] to all His people 8and He commanded [ . . ] 9the throne exalted in glory [ . . . ] 10He lives forever and His glory is eternal [ . . . ] 11you shall diligently seek, but the filthy abominations [ . . . ] 12you have loved and they relished all the [ways . . . ]

The behavior expected of the disciple, who is clearly also an initiate of the Yahad.

4Q421 Frag. 1 Col. 2 10[ . . . ] the intelligent and insightful man 11shall be humble and defer [ . . . ] he will endure rebuke 12of the Instructor, each [ . . . ] to walk in the ways of God, i3to do righteousness 4Q420 Frag. 1 Col. 2 1[ . . . ] he will not answer before he hears 2[and he wil1 nog speak before he understands.] With patience he will reply and [humbly] 3he wil1 express himself [ . . . ]he will seek truth and justice, and in seeking for righteousness 4he will find its] origins [ . . . ] and his mind is humble and submissive. He wil1 not draw back [ . . . ] 5[ . . . ] faithful. He will not deviate from the ways of righteousness [ . . . ] 6[ . . . ] his back and his hands shall work for righteousness; he is, redeemed [ . . . ] 7by insight all [ . . . he shall put away] his impurities. The borders of [ . . . ] 8[ . . . ] righteous deeds [ . . . ]

Estimated Range of Dating: 180-180 A.D.

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Darrell J. Doughty English Translation
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Roberts-Donaldson Introduction
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The Passion of the Scillitan Martyrs was written in 180 CE.

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When Præsens, for the second time, and Claudianus were the consuls, on the seventeenth day of July, at Carthage, there were set in the judgment-hall Speratus, Nartzalus, Cittinus, Donata, Secunda and Vestia.

Saturninus the proconsul said: You can win the indulgence of our lord the Emperor, if you return to a sound mind.

Speratus said: We have never done ill, we have not lent ourselves to wrong, we have never spoken ill, but when ill-treated we have given thanks; because we pay heed to our Emperor.

Saturninus the proconsul said: We too are religious, and our religion is simple, and we swear by the genius of our lord the Emperor, and pray for his welfare, as you also ought to do.

Speratus said: If you will peaceably lend me your ears, I can tell you the mystery of simplicity.

Saturninus said: I will not lend mine ears to you, when you begin to speak evil things of our sacred rites; but rather swear by the genius of our lord the Emperor.

Speratus said: The empire of this world I know not; but rather I serve that God, whom no man has seen, nor with these eyes can see. 1 Timothy 6:16 I have committed no theft; but if I have bought anything I pay the tax; because I know my Lord, the King of kings and Emperor of all nations.

Saturninus the proconsul said to the rest: Cease to be of this persuasion.

Speratus said: It is an ill persuasion to do murder, to speak false witness.

Saturninus the proconsul said: Be not partakers of this folly.

Cittinus said: We have none other to fear, save only our Lord God, who is in heaven.

Donata said: Honour to Cæsar as Cæsar: but fear to God. Romans 13:7

Vestia said: I am a Christian.

Secunda said: What I am, that I wish to be.

Saturninus the proconsul said to Speratus: Do you persist in being a Christian?

Speratus said: I am a Christian. And with him they all agreed.

Saturninus the proconsul said: Will you have a space to consider?

Speratus said: In a matter so straightforward there is no considering.

Saturninus the proconsul said: What are the things in your chest?

Speratus said: Books and epistles of Paul, a just man.

Saturninus the proconsul said: Have a delay of thirty days and bethink yourselves.

Speratus said a second time: I am a Christian. And with him they all agreed.

Saturninus the proconsul read out the decree from the tablet: Speratus, Nartzalus, Cittinus, Donata, Vestia, Secunda and the rest having confessed that they live according to the Christian rite, since after opportunity offered them of returning to the custom of the Romans they have obstinately persisted, it is determined that they be put to the sword.

Speratus said: We give thanks to God.

Nartzalus said: Today we are martyrs in heaven; thanks be to God.

Saturninus the proconsul ordered it to be declared by the herald: Speratus, Nartzalus, Cittinus, Veturius, Felix, Aquilinus, Lætantius, Januaria, Generosa, Vestia, Donata and Secunda, I have ordered to be executed.

They all said: Thanks be to God.

And so they all together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever. Amen.

Estimated Range of Dating: 120-180 A.D.

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Roger Pearse: Berlin Gospel / Lost Gospel / Gospel of the Savior
The Vision of the Saviour
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Charles W. Hedrick and Paul Allan Mirecki, Gospel of the Savior : A New Ancient Gospel (Polebridge Press 1999).
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The Gospel of the Savior is also known as P. Berolinensis 22220. It was discovered by Charles W. Hedrick and Paul Allan Mirecki, who published a book on it in 1999.

Estimated Range of Dating: 120-180 A.D.

Chronological List of Early Christian Writings
Online Text for Dialogue of the Savior

Stephen Emmel’s English Translation
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Geoff Trowbridge’s Introduction
Offline Resources for Dialogue of the Savior

Ron Cameron, ed., The Other Gospels: Non-Canonical Gospel Texts (Philadelphia, PA: The Westminster Press 1982), pp. 38-48.
Robert J. Miller, ed., The Complete Gospels: Annotated Scholars Version (Sonoma, CA: Polebridge Press 1992), pp. 336-354.
James M. Robinson, ed., The Nag Hammadi Library in English (San Francisco, CA: HarperCollins 1990), pp. 244-255.
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The Dialogue of the Savior is preserved in a single Coptic copy found in Codex III of the Nag Hammadi codices.

According to Julian Hills in The Complete Gospels, the Dialogue of the Savior is a gospel about baptism. Hills argues:

The central theme of the Dialogue is a process of salvation described in POxy 654 (the Greek fragment of Thom 2): “Let him who [seeks] not pause [until] he finds. When he finds, [he shall marvel]. When he [marvels], he shall rule. [When he has ruled, he shall find rest]” (see DialSav 20:4). This theme supports an invitation to baptism (1-3). It is even likely that the author intended the writing as a discussion of baptism, and in particular of the question: do baptized persons belong in heaven, and or should they continue their struggle in the flesh, i.e., on earth?
The author answers the question as follows. First, the writing looks backwards – it describes a moment in the past, when Jesus and his disciples were together. But the reader sees the disciples not only as historical people; he or she finds that they stand for the community’s “catechumens” (converts in training) being instructed by their “teacher” (81). In this way, the instructions to the disciples in the Dialogue are probably addressed to those in the author’s community who are preparing for baptism.

Ron Cameron in The Other Gospels and Julian Hills in The Complete Gospels agree that at least four different written sources lie behind the Dialogue of the Savior. Hills argues:

Several things about this document make it almost certain that the final author combined various written sources to produce the present Dialogue of the Savior. First, a series of long speeches of the Lrod seem to belong together, in terms of subject-matter and style (see especially 1-3; 14; 22-23; 34-35; 96; 104). Second, several of the speeches have introductions that interrupt the flow of the dialogue (see especially in 24; 36; 37; 39; 40). Third, there are some abrupt changes of subject-matter, as if the author switched from one source to another and back again.
Cameron describes the sources as follows:

Into this dialogue are inserted the following sources: (1) a creation myth (127.23-131.15) based on Genesis 1-2; (2) a cosmological list (133.16-134.24) interpreted in the wisdom tradition; and (3) a fragment of an apocalyptic vision (134.24-137.3). The final redactor has introduced the entire document with (4) an exhortation, prayer, and typically gnostic instruction about the passage of the soul through the heavens (120.2-124.22), all of which is described in terms closely related to the language of the deutero-Pauline corpus, upon which the introductory second may well be dependent.
The title of the Dialogue of the Savior comes from the final redactor: while “the Lord” is used as an appelation thirty-nine times, the term “the Savior” occurs only twice in an introduction to speech. In their introduction found in The Nag Hammadi Library in English, Helmut Koester and Elaine Pagels state, “The title The Dialogue of the Savior appears in the incipit and the explicit of the manuscript and is apparently a later addition.”

The main source behind the Dialogue of the Savior is a collection of the sayings of Jesus. Helmut Koester and Elaine Pagels write:

The primary source was a dialogue between the Lord and three disciples. This source is preserved in the following sections of the extant work: 124,23-127,19; 128,23-129,16; 131,19-133,21(?); 137,3-146,20, i.e., in about 65% of the present text. These sections are characterized by brief questions, usually from one of the named disciples (sometimes by all the disciples) and equally brief answers of the Lord. Sometimes these questions and answers are expanded into longer units discussing a particular topic. Tradiational sayings of Jesus used in these questions and answers have parallels in the Gospels of Matthew, Luke, and John, and particularly in The Gospel of Thomas. However, a literary dependence upon any of these writings seems unlikely. Rather, the sayings tradition used here appears to be an independent one parallel to the one used in The Gospel of Thomas and the Gospel of John.
Cameron also compares the Dialogue of the Savior with the Gospel of John:

Its use of sayings to compose dialogues marks a stage in the development of the tradition leading from the primitive collection of sayings to the creation of longer revelation discourses and dialogues. In this respect, the Dialogue of the Savior is a precursor of the Gospel of John, which much more subtly incorporates originally discrete sayings into elaborate discourses and dialogues of Jesus. Moreover, in the theological concern addressed by juxtaposing realized eschatology with futuristic eschatology, the Dialogue of the Savior is also a harbinger of the later redaction of John. Each document presents Jesus as a wisdom teacher and living revealer, who challenges his disciples to discover how revelation can come to be a reality within a community of believers.
Helmut Koester and Elaine Pagels maintain that the Dialogue of the Savior, unlike the Sophia of Jesus Christ or Pistis Sophia, is like the Gospel of John in its “elaborations and interpretations of traditional sayings.” Because the Dialogue of the Savior is often “less advanced and theologically less complex than the Johannine parallels,” they argue that the dialogue source should be dated sometime in the first century.

Ron Cameron offers this dating: “Whereas the dialogue source probably dates from the second half of the first century, the document in its final form was probably composed in the mid- to late second century, when the deutero-Pauline corpus was used in conjuction with the gospel traditions to authenticate the interpretations of both the ‘orthodox’ and the ‘heretics.'” Julian Hills states that the final redaction of the Dialogue of the Savior was probably made about 150 C.E.

Estimated Range of Dating: 175-185 A.D.

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Rhodon wrote c. 165-175.

Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with these, they usually think very highly of themselves. But I do not think that they have stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter.

How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature – but I call it ‘Death’. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence.

I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence – the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth.

The Savior swallowed up death – (of this) you are not reckoned as being ignorant – for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, “We suffered with him, and we arose with him, and we went to heaven with him”. Now if we are manifest in this world wearing him, we are that one`s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly.

But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philsophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself – and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, “He became the destruction of death, as he is a great one in whom they believe.” Great are those who believe.

The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. “Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.” So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn.

The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it.

Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!

But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. […]. indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise.

What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ.

But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! – lest, indeed, I rail at things to excess!

But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good.

Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For if he who will die knows about himself that he will die – even if he spends many years in this life, he is brought to this – why not consider yourself as risen and (already) brought to this? If you have the resurrection but continue as if you are to die – and yet that one knows that he has died – why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of ways, and he shall be released from this Element that he may not fall into error but shall himself receive again what at first was.

These things I have received from the generosity of my Lord, Jesus Christ. I have taught you and your brethren, my sons, considering them, while I have not omitted any of the things suitable for strengthening you. But if there is one thing written which is obscure in my exposition of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of anyone who is in your number when he is able to help.

Many are looking into this which I have written to you. To these I say: Peace (be) among them and grace. I greet you and those who love you (pl.) in brotherly Love.