The Nag Hammadi Scriptures
Las escrituras de Nag Hammadi · NHS · biblioteca de Nag Hammadi (en traducción)
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Antología de las escrituras de Nag Hammadi traducidas al inglés, con edición general de Marvin Meyer y consultoría de James M. Robinson, publicada por HarperCollins: la página de derechos imprime «THE NAG HAMMADI SCRIPTURES . Copyright © 2007 by Marvin Meyer.» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 961», y da después «FIRST HARPERCOLLINS PAPERBACK EDITION PUBLISHED IN 2009 Library of Congress Cataloging-in-Publication Data is available upon request. ISBN 978–0–06–162600–5» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 961» y «EPub Edition © JUNE 2013 ISBN: 9780062046369» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 961». El troceo no trae portada ni portadilla: la editorial, el año, la edición y el ISBN salen únicamente de esa plana.
Qué reúne lo dice el prefacio de James M. Robinson: «T he Nag Hammadi Scriptures is a collection of thirteen papyrus codices—bound books, not scrolls—that were buried near the city of Nag Hammadi in Upper Egypt most likely in the second half of the fourth century CE . They had been brought together earlier in that century and then buried in a jar for safekeeping at the foot of the Jabal al-Tarif, a cliff close to the hamlet Hamra Dum.» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 10» —la *T* suelta al arranque es la capitular, que el troceo separa de su palabra—, y las fecha: «The precise dates of the composition of these texts are uncertain, but most are from the second and third centuries CE . All were originally written in Greek and translated into Coptic.» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 10».
Los editores declaran de qué manera el título llama «escrituras» a estos textos: «The Nag Hammadi Scriptures includes nearly fifty texts that were read as sacred literature and gathered in collections found near Nag Hammadi and elsewhere in Egypt—hence the title of this volume.» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 14», y acotan enseguida el sentido: «The texts published here, however, do not constitute scripture in the narrow sense of a closed canonical collection, as is the case with the Jewish scriptures, the New Testament, or the Qur’an.» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 14».
El volumen no habla con una sola voz y su índice lo dice antes que nada: cada texto lleva el nombre de quien lo introduce y de quien lo traduce, y el encabezado de cada tratado lo repite —«Introduced by Madeleine Scopello Translated by Marvin Meyer» «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 30»—, de modo que en esta ficha cada introducción se consigna a nombre de su firmante y nunca en bloque como «los editores». Los firmantes que el índice reparte por texto son Madeleine Scopello, Marvin Meyer, Einar Thomassen, John D. Turner, Wolf-Peter Funk, Paul-Hubert Poirier, Jean-Pierre Mahé, Michel Roberge, Birger A. Pearson y Karen L. King «Escrituras de Nag Hammadi, ed. Meyer 2007 · p. 4».
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1472 entries — the work's own voice, with its passage«Grant me your [mercy]. [My] Redeemer, redeem me, for [I am] yours; I have come from [you].» — la Oración del apóstol Pablo (NHC I,1) abre pidiendo misericordia y redención y declarando pertenencia y procedencia: soy tuyo, he venido de ti; los corchetes son restituciones del editor dentro del verbatim.
«I call upon you, you who exist and preexisted, in the name exalted above every name, 5 through Jesus Christ, [Lord] of lords, King of the eternal realms. 6» — la oración invoca a quien existe y preexistió, en el nombre exaltado sobre todo nombre, por medio de Jesucristo, Señor de señores y Rey de los reinos eternos.
«Give me your gifts, with no regret, through the Son of Humanity, 7 the Spirit, the Advocate 8 of [truth].» — y pide los dones por medio del Hijo de la Humanidad, el Espíritu y el Abogado de la verdad; las cifras son llamadas de nota del volumen.
«Give me authority, [I] ask of you, give [healing] 9 for my body, since I ask you through the preacher of the gospel, 10 and redeem my eternal enlightened soul and my spirit, and disclose to my mind the firstborn of the fullness of grace.» — las tres peticiones que siguen: autoridad, sanación para el cuerpo y redención del alma iluminada eterna y del espíritu, más la revelación del primogénito de la plenitud de la gracia.
«Grant what eyes of angels have not [seen], what ears of rulers have not heard, and what has not arisen in the human heart, 11 which became angelic, made in the image of the animate God 12 when it was formed in the beginning.» — la petición de lo que ojos de ángeles no vieron ni oídos de arcontes oyeron, con la declaración de que el corazón humano se hizo angélico, a imagen del Dios animado.
«[For] yours is power and glory and praise and greatness, forever and ever. [Amen]. Prayer of the Apostle Paul In peace. Holy is Christ.» — la doxología final y el colofón con que el texto se cierra y se nombra a sí mismo: Oración del apóstol Pablo, en paz, santo es Cristo.
«You are [my] mind: bring me forth. You are my treasury: open for me. You [are] my fullness: 3 accept me. You are <my> rest: 4» — la serie de invocaciones con la fórmula *tú eres*: mente, tesoro, plenitud y reposo, cada una con su petición; el tramo se corta al cambiar de plana y las cifras son llamadas de nota.
«give me incomprehensible perfection. I call upon you, you who exist and preexisted, in the name exalted above every name, 5» — la petición que cierra la serie al otro lado del corte de plana y el arranque de la invocación siguiente: perfección incomprensible, y la llamada a quien existe y preexistió en el nombre exaltado sobre todo nombre.
«[James] 2 writes to…. 3 Peace be [with you from] peace, [love] from love, [grace] from grace, [faith] from faith, life from holy life.» — la carta abre con el saludo epistolar del Libro secreto de Santiago (NHC I,2): paz de la paz, amor del amor, gracia de la gracia, fe de la fe, vida de la vida santa; el nombre del destinatario está en laguna.
«You have asked me to send you a secret book revealed to me and Peter by the master, 4 and I could not turn you down, nor could I speak to you, so [I have written] it in Hebrew 5 and have sent it to you, and to you alone.» — el texto declara su propio origen: se escribe a petición, en letras hebreas, y se envía al destinatario y solo a él.
«But since you are a minister of the salvation of the saints, do your best to be careful not to communicate to many people this book that the Savior did not want to communicate even to all of us, his twelve disciples.» — y su regla de restricción: no comunicarlo a mucha gente, porque el Salvador no quiso comunicarlo ni siquiera a los doce discípulos.
«Ten months ago I sent you another secret book 6 that the Savior revealed to me. Think of that book as revealed to me, James.» — el texto se remite a otro libro secreto enviado diez meses antes, revelado al mismo Santiago.
«The twelve disciples were all sitting together, recalling what the Savior had said to each of them, whether in a hidden or an open manner, and organizing it in books. 8» — la escena que el texto pone en el origen de los evangelios: los doce sentados juntos, recordando lo que el Salvador dijo a cada uno, de modo oculto o abierto, y ordenándolo en libros.
«Jesus said, “No, but I shall return to the place from which I came. If you want to come with me, come.”» — Jesús responde a la pregunta de si los dejó: volverá al lugar de donde vino, y quien quiera puede ir con él.
«He said, “I tell you the truth, no one will ever enter heaven’s kingdom because I ordered it, but rather because you yourselves are filled. Leave James and Peter to me that I may fill them.”» — y la condición que pone: nadie entra al reino del cielo por orden suya sino por estar lleno; aparta a Santiago y a Pedro para llenarlos.
«“Do you not want to be filled? “Your hearts are drunk. “Do you not want to be sober? “You ought to be ashamed.» — la serie de preguntas con que el Salvador reprende: si no quieren ser llenados, si no quieren estar sobrios, con los corazones ebrios.
«“Woe to those who have seen the Son of Humanity. “Blessed will you be who have not seen the human, or associated with him, or spoken with him, or listened to anything from him. Yours is life. 12» — el Libro secreto de Santiago invierte la bienaventuranza de haber visto: ay de quienes vieron al Hijo de la Humanidad, dichosos quienes no lo vieron ni hablaron con él.
«“So I tell you, be filled and leave no space within you empty, or he who is coming will mock you.”» — el mandato de llenarse sin dejar espacio vacío, bajo amenaza de burla del que viene.
«To be filled is good and to lack is bad. Yet since it is also good for you to lack but bad for you to be filled, whoever is filled also lacks. One who lacks is not filled in the way another who lacks is filled, but whoever is filled is brought to an appropriate end.» — la paradoja con que el texto responde a Pedro: estar lleno es bueno y carecer es malo, y a la vez carecer es bueno y estar lleno es malo, de modo que quien está lleno también carece.
«Be filled with spirit but lack in reason, for reason is of the soul. It is soul.” 13» — y el reparto que de ahí saca: llenarse de espíritu y carecer de razón, porque la razón es del alma.
«Won’t you stop loving the flesh and fearing suffering? Don’t you know that you have not yet been abused, unjustly accused, locked up in prison, unlawfully condemned, crucified <without> reason, 15 or buried in the sand 16 as I myself was by the evil one?» — el reproche del maestro a los discípulos: dejar de amar la carne y de temer el sufrimiento, contando su propio maltrato, prisión, condena, crucifixión y entierro en la arena.
«“I tell you the truth, none will be saved unless they believe in my cross, for God’s kingdom belongs to those who have believed in my cross.» — la afirmación central sobre la cruz: nadie se salva si no cree en ella, y el reino de Dios es de quienes han creído en ella.
«Be seekers of death, then, like the dead who seek life, for what they seek becomes apparent to them. And what is there to cause them concern? As for you, when you search out death, it will teach you about being chosen. I tell you the truth, no one afraid of death will be saved, for the kingdom of death 17 belongs to those who are put to death. 18» — y el giro con que la desarrolla: buscar la muerte como los muertos buscan la vida, porque nadie que tema la muerte se salva y el reino de la muerte es de los que son muertos.
«The master answered and said, “Don’t you know that the head of prophecy was cut off with John?” 20» — la respuesta del maestro a la pregunta por la profecía: la cabeza de la profecía fue cortada con Juan.
«“First I spoke with you in parables, and you did not understand. Now I am speaking with you openly, and you do not grasp it. Nevertheless, you were for me a parable among parables and a disclosure among things revealed.» — el reproche por la incomprensión: primero habló en parábolas y no entendieron, ahora habla abiertamente y tampoco; aun así los llama parábola entre parábolas y revelación entre lo revelado.
«“Do not let heaven’s kingdom wither away. It is like a palm shoot whose dates dropped around it. It produced buds, and after they grew, its productivity dried up. This is also what happened» — la parábola del retoño de palmera, que el volumen señala sin paralelo en el Nuevo Testamento: el reino se seca como la palma cuyos dátiles cayeron; el tramo se corta al cambiar de plana.
«“Be eager for the word. The first aspect of the word is faith, the second is love, the third is works, and from these comes life.» — los tres aspectos de la palabra según el texto: fe, amor y obras, y de ellos la vida.
«“The word is like a grain of wheat. When someone sowed it, he had faith in it, and when it sprouted, he loved it, because he saw many grains instead of just one. And after he worked, he was saved because he prepared it as food and he still kept some out to sow.» — la parábola del grano de trigo, que reparte fe al sembrar, amor al brotar y salvación tras el trabajo, con parte del grano guardada para sembrar.
«“This is also how you can acquire heaven’s kingdom for yourselves. Unless you acquire it through knowledge, 25 you will not be able to find it.”» — y la condición que el texto pone al reino: no se halla si no se adquiere por conocimiento.
«“Trust in me, my brothers. Understand what the great light is. The Father does not need me. A father does not need a son, but it is the son who needs the father.» — la asimetría que enuncia el Salvador: el Padre no lo necesita a él; un padre no necesita a un hijo, es el hijo quien necesita al padre.
«“You wretches! You poor devils! You pretenders to truth! You falsifiers of knowledge! You sinners against the spirit! Do you still dare to listen when from the beginning you should have been speaking? Do you still dare to sleep when from the beginning you should have been awake so that heaven’s kingdom might receive you?» — la invectiva contra los discípulos: pretendientes de la verdad, falsificadores del conocimiento, pecadores contra el espíritu, que oyen cuando debían hablar y duermen cuando debían velar.
«“I tell you the truth, if I had been sent to those who would listen to me and had spoken with them, I would never have come down to earth. 28 Now be ashamed.» — y la declaración con que explica su descenso: si lo hubieran enviado a quienes lo escucharan, no habría bajado a la tierra.
«“Woe to you who are in need of an advocate. “Woe to you who stand in need of grace. “Blessed will they be who have spoken out and acquired grace for themselves.» — la serie de ayes y bienaventuranzas sobre la gracia: ay de quien necesita abogado o gracia, dichosos quienes hablaron y se ganaron la gracia.
«“Or maybe you think that the Father is a lover of humanity, or that he is won over by prayers, or that he is gracious to one because of another, or that he tolerates whoever is seeking?» — la pregunta con que el texto niega esas figuras del Padre: que ame a la humanidad, que se deje ganar por oraciones, que sea benévolo por interposición o que tolere a quien busca.
«The body does not sin apart from the soul just as [12] the soul is not saved apart from the spirit. But if the soul is saved from evil and the spirit too is saved, the body becomes sinless. The spirit animates the soul but the body kills it. The soul kills itself. 31» — la antropología del texto: el cuerpo no peca sin el alma ni el alma se salva sin el espíritu; el espíritu anima al alma, el cuerpo la mata y el alma se mata a sí misma; el tramo cruza de plana.
«“I tell you the truth, he certainly will not forgive the sin of the soul or the guilt of the flesh, for none of those who have worn the flesh will be saved. Do you think that many have found heaven’s kingdom?» — y su consecuencia dura: no se perdona el pecado del alma ni la culpa de la carne, y ninguno de los que vistieron carne se salvará.
«“Heaven’s kingdom is like a head of grain that sprouted in a field. And when it was ripe, it scattered its seed, and again it filled the field with heads of grain for another year. So with you, be eager to harvest for yourselves a head of the grain of life that you may be filled with the kingdom.» — la parábola de la espiga que se siembra a sí misma y llena el campo al año siguiente, con la exhortación a cosechar la espiga de la vida.
«“And as long as I am with you, pay attention to me and trust in me, but when I am far from you, remember me. And remember me because I was with you and you did not know me. “Blessed will they be who have known me.» — y el encargo final del tramo: atender mientras está, recordar cuando esté lejos, porque estuvo con ellos sin que lo conocieran.
«“Understand that he healed you when you were sick, that you might reign. “Woe to those who have found relief from their sickness, for» — el texto aplica a la enfermedad la misma inversión: entiendan que él los sanó para que reinaran, y ay de quienes hallaron alivio de su enfermedad; el tramo se corta al cambiar de plana.
«they will relapse into sickness. “Blessed are you who have not been sick, and have known relief before getting sick. God’s kingdom is yours.» — y la continuación: recaerán en la enfermedad, y la dicha es de quienes no enfermaron y conocieron el alivio antes de enfermar.
«If you consider how long the world has existed before you and how long it will exist after you, you will see that» — la medida con que el maestro relativiza el padecer, cortada al pie de la plana: cuánto existió el mundo antes y cuánto existirá después.
«your life is but a day and your sufferings but an hour. The good will not enter the world. Disdain death, then, and care about life.» — y su conclusión en la plana siguiente: la vida es un día y los sufrimientos una hora, así que desprecien la muerte y cuiden la vida.
«“Again I warn you, you who exist. Be like those who do not exist that you may dwell with those who do not exist. 36» — la advertencia paradójica del Libro secreto de Santiago: sean como los que no existen para morar con los que no existen.
«“Do not let heaven’s kingdom become a desert within you. Do not be proud because of the light that enlightens. Rather, act toward yourselves as I myself have toward you. I have put myself under a curse for you that you might be saved.”» — y el cierre de la serie: no volver desierto el reino ni enorgullecerse por la luz, porque él se puso bajo maldición para que se salvaran.
«Peter responded to these comments and said, “Sometimes you urge us on toward heaven’s kingdom, but at other times you turn us away, master. Sometimes you encourage us, draw us toward faith, and promise us life, but at other times you drive us away from heaven’s kingdom.”» — la objeción de Pedro, que el texto deja sin armonizar: a veces el maestro los empuja hacia el reino y a veces los aparta de él.
«“I tell you the truth, whoever will receive life and believe in the kingdom will never leave it, not even if the Father wants to banish him.» — la respuesta: quien reciba vida y crea en el reino no lo dejará jamás, ni aunque el Padre quiera expulsarlo.
«“Blessed three times over [15] are those who were proclaimed by the Son before they came into being, so that you might share with them.”» — la bienaventuranza triple del texto: la de quienes fueron proclamados por el Hijo antes de existir.
«When he said this, he left. Peter and I knelt down, gave thanks, and sent our hearts up to heaven. We heard with our ears and saw with our eyes the noise of wars, a trumpet blast, and great turmoil. 39» — el arranque del ascenso apocalíptico: Pedro y Santiago envían sus corazones al cielo y oyen ruido de guerras, trompeta y gran tumulto.
«When we passed beyond that place, we sent our minds up further. We saw with our eyes and heard with our ears hymns, angelic praises, and angelic rejoicing. Heavenly majesties were singing hymns, and we rejoiced too.» — el segundo tramo del ascenso, ya con la mente: himnos, alabanzas angélicas y majestades celestes cantando.
«Again after this we wished to send our spirits up to the Majesty. When we ascended, we were not allowed to see or hear anything.» — y el límite del ascenso: al querer enviar el espíritu a la Majestad no se les permite ver ni oír nada.
«When they heard this, they believed the revelation, but they were angry about those who would be born. Not wishing to give them reason to take offense, I sent each of them to a different location.» — la reacción de los demás discípulos: creen la revelación pero se enojan por los que nacerán, y Santiago los dispersa para evitar la ofensa.
«I pray that the beginning may come from you. This is how I can be saved. They will be enlightened through me, by my faith, and through another’s that is better than mine. I wish mine to be the lesser.» — el cierre de la carta: Santiago pide que el comienzo venga del destinatario y declara querer que su propia fe sea la menor.
«Beyond what I have said, the Savior did not disclose any revelation to us on their behalf. We proclaim a share with those for whom the message was proclaimed, those whom the lord has made his children.» — y su última acotación: el Salvador no reveló nada más sobre aquellos por quienes se proclama el mensaje, a quienes el señor ha hecho sus hijos.
«“Once again I appeal to you. I am disclosed to you as I am building a house useful to you when you find shelter in it, and it» — la imagen de la casa: el Salvador se revela edificando una casa útil que da abrigo; el tramo se corta al cambiar de plana.
«will support 35 your neighbors’ house when theirs threatens to collapse.» — y la continuación en la plana siguiente: esa casa sostendrá la del vecino cuando la suya amenace caer.
«“I have spoken my last word to you; I shall depart from you, for a chariot of spirit 37 has carried me up, and from now on I» — la despedida y el ascenso: un carro de espíritu lo lleva; el tramo se corta al pie de la plana.
«shall strip myself that I may clothe myself. 38» — y lo que sigue al otro lado del corte: desde entonces se despojará para vestirse.
«The gospel of truth is joy for people who have received grace from the Father of truth, that they might know him through the power of the Word. 2» — el Evangelio de la Verdad (NHC I,3 y XII,2) abre definiéndose: es gozo para quienes recibieron gracia del Padre de la verdad, para conocerlo por el poder de la Palabra.
«The Word is called “Savior,” a term that refers to the work he is to do to redeem those who had not known [17] the Father. And the term “gospel” refers to the revelation of hope, since it is the means of discovery for those who seek him.» — y glosa sus dos términos: *Salvador* nombra la obra de redimir a quienes no conocían al Padre, y *evangelio* es la revelación de la esperanza; el tramo cruza de plana.
«But ignorance of the Father brought terror and fear, and terror grew dense like a fog, so that no one could see. Thus Error grew powerful. She worked on her material substance in vain. 5 Since she did not know the truth, she assumed a fashioned figure and prepared, with power and in beauty, a substitute for truth.» — la cosmogonía del texto: la ignorancia del Padre trajo terror y miedo, el terror se espesó como niebla y el Error se hizo poderoso y preparó un sustituto de la verdad.
«This was not humiliating for the illimitable, inconceivable one. For this terror and forgetfulness and this deceptive figure were as nothing, whereas established truth is unchanging, unperturbed, and beyond beauty.» — y la acotación que impide leerlo como daño al Padre: nada de eso humilla al ilimitable, porque la verdad establecida es inmutable e imperturbable.
«Forgetfulness came into being because the Father was not known, so as soon as the Father comes to be known, forgetfulness will cease to be.» — la regla que gobierna el texto entero: el olvido existe porque el Padre no era conocido, así que en cuanto se le conoce el olvido deja de ser.
«He was nailed to a tree, and he became fruit of the knowledge of the Father. This fruit of the tree, however, did not bring destruction when it was eaten, but rather it caused those who ate of it to come into being.» — la imagen del árbol invertida: clavado en un madero, Jesús se vuelve fruto del conocimiento del Padre, y ese fruto no destruye al comerse sino que hace existir a quien lo come.
«Although he kept within himself their perfection, which he had not given to all, the Father was not jealous. What jealousy could there be between himself and his own members?» — el texto niega los celos en el Padre: qué celos podría haber entre él y sus propios miembros.
«He became a guide, a person of rest who was busy in places of instruction. He came forward and spoke the word as a teacher. Those wise in their own eyes came to test him, but he refuted them, for they were foolish, and they hated him because they were not really wise.» — Jesús como guía y maestro: los sabios a sus propios ojos vinieron a probarlo y lo odiaron porque no eran realmente sabios.
«In their hearts the living book of the living was revealed, the book that was written in the Father’s thought and mind and was, [20] since the foundation of the All, in his incomprehensible nature. No one had been able to take up this book, since it was ordained that the one who would take it up would be slain.» — el libro viviente de los vivos, escrito en el pensamiento del Padre, que nadie podía tomar porque estaba ordenado que quien lo tomara sería muerto; el tramo cruza de plana.
«Jesus appeared, put on that book, was nailed to a tree, and published the Father’s edict on the cross. Oh, what a great teaching! He humbled himself even unto death, though clothed in eternal life. He stripped off the perishable rags and clothed himself in incorruptibility, which no one can take from him. 13» — el pasaje central del libro y la cruz: Jesús se reviste del libro, es clavado y publica el edicto del Padre en la cruz, despojándose de los harapos perecederos para vestirse de incorruptibilidad.
«Those whose names he knew at the beginning were called at the end, as it is with every person who has knowledge. Such names the Father has uttered. One whose name has not been spoken is ignorant, for how could a person hear if that person’s name had not been pronounced?» — la doctrina del nombre: quien tiene conocimiento es quien fue nombrado, y quien no ha sido nombrado permanece ignorante.
«So whoever has knowledge is from above. If called, that person hears, replies, turns to the one who is calling, and goes up to him. He knows how he is called. That person has knowledge and does the will of him who called. That person wishes to please him, finds rest, and has the appropriate name.» — y qué hace el llamado: oye, responde, se vuelve hacia quien llama y sube, encuentra reposo y tiene el nombre que le corresponde.
«Those who have knowledge in this way know where they come from and where they are going. They know as one who, having become intoxicated, has turned from his drunkenness and, having come to his senses, has gotten control of himself.» — la fórmula del conocimiento como despertar: saber de dónde se viene y adónde se va, como el ebrio que vuelve en sí.
«He showed that they are not merely vowels or consonants, so that one may read them and think them devoid of meaning. Rather, they are letters of truth; they speak and know themselves. Each letter is a perfect truth 15 like a perfect book, for they are letters written in unity, written by the Father for the eternal realms, so that by means of his letters they might come to know the Father.» — las letras del libro viviente no son vocales ni consonantes sino letras de verdad que hablan y se conocen a sí mismas, escritas en unidad por el Padre.
«The Father opens his bosom, and his bosom is the Holy Spirit. He reveals his hidden self, and his hidden self is his Son, so that through the Father’s mercy the eternal realms may know him, end their wearying search for the Father, and rest in him, knowing that he is rest.» — la revelación del Hijo: el Padre abre su seno, que es el Espíritu Santo, y revela su yo oculto, que es su Hijo, para que los reinos eternos descansen en él.
«For where there is envy and strife there is deficiency, but where there is unity there is completeness. Since deficiency came about because the Father was not known, from the moment when the Father is known, deficiency will cease to be.» — la regla de la deficiencia: donde hay envidia y lucha hay carencia, donde hay unidad hay plenitud, y la carencia cesa en cuanto se conoce al Padre.
«By means of knowledge they will purify themselves from multiplicity into unity, devouring matter within themselves like fire, darkness by light, death by life.» — y cómo se deshace: el conocimiento purifica de la multiplicidad a la unidad, devorando la materia como fuego, la oscuridad por la luz y la muerte por la vida.
«A great disturbance occurred among the jars, for some were empty and others were filled, some were ample and others were depleted, some were purified and others were broken.» — la parábola de las jarras: unas vacías y otras llenas, unas amplias y otras mermadas, unas purificadas y otras rotas.
«Error was agitated, and she did not know what to do. She was troubled, she lamented, she attacked herself, because she knew nothing. 20 For knowledge, which leads to the destruction of Error 21 and all her expressions, approached. Error is empty; there is nothing within her.» — y el desenlace: el Error se agita, se ataca a sí mismo porque nada sabe, y el texto lo declara vacío, sin nada dentro.
«Whoever loves truth, whoever touches [27] truth, touches the Father’s mouth, because truth is the Father’s mouth. His tongue is the Holy Spirit, and from his tongue one will receive the Holy Spirit.» — la correspondencia que el texto establece: la verdad es la boca del Padre y su lengua es el Espíritu Santo, del que se recibe el Espíritu.
«All the realms are from him. They know that they have come from him as children who were within a mature person but who knew that they had not yet received form or been given a name.» — la imagen de los reinos eternos como niños dentro de un adulto, que saben no haber recibido aún forma ni nombre.
«Thus each realm in the Father comes from what is, but what has set itself up is from what is not. For whatever has no root has no fruit, and although thinking, “I have come into being,” it will perish by itself. So whatever does not exist will never exist.» — la ontología del texto: lo que está en el Padre viene de lo que es, y lo que se erigió a sí mismo viene de lo que no es; sin raíz no hay fruto.
«Since there had been terror and confusion and uncertainty and doubt and division, there were many illusions among them, and inane ignorance—as if they were fast asleep and found themselves a prey to nightmares. 24» — la ignorancia como pesadilla: terror, confusión, incertidumbre, duda y división, como quien duerme profundamente y es presa de malos sueños.
«In these dreams they are fleeing somewhere, or they cannot get away when chased, or they are in a fight, or they themselves are beaten, or they are falling from on high, or they fly through the air with no wings. Or it seems people are trying to kill them, though there is no one chasing them, or they are killing their neighbors and are covered with their blood.» — y el catálogo de sueños: huir, no poder escapar de la persecución, pelear, ser golpeado, caer de lo alto, volar sin alas, matar al vecino y quedar cubierto de su sangre.
«So it is with those who cast off ignorance from themselves like sleep. They do not consider it to be anything, nor do they regard its [30] features as real, but they put them aside like a dream in the night and understand the knowledge of the Father to be the dawn.» — el despertar: quienes se quitan la ignorancia como el sueño la dejan a un lado como sueño de la noche y entienden el conocimiento del Padre como el amanecer.
«The spirit came to this person in haste when the person awakened. Having given its hand to the one lying prone on the ground, the spirit placed him firmly on his feet, for he had not yet risen.» — y lo que sigue al despertar: el espíritu acude, da la mano al que yace y lo pone firme sobre sus pies.
«But material people were strangers to him and did not discern his appearance or recognize him. For he came in the likeness of flesh, and nothing blocked his way, for incorruptibility cannot be grasped.» — por qué los materiales no lo reconocieron: vino en semejanza de carne y nada le cerró el paso, porque la incorruptibilidad no se puede asir.
«He became a way for those who strayed, knowledge for those who were ignorant, discovery for those who sought, support for those who tremble, purity for those who were defiled. 27» — la serie de identificaciones del Salvador según la carencia de cada quien: camino, conocimiento, hallazgo, sostén y pureza.
«He is the shepherd who left behind the ninety-nine [32] sheep that had not strayed and went in search of the one that was lost. 28 He rejoiced when he found it. For ninety-nine is a number expressed with the left hand, but when another one is found, the numerical sum is transferred to the right hand.» — la parábola de la oveja perdida leída por el cómputo digital: noventa y nueve se cuenta con la mano izquierda y al hallarse la otra la suma pasa a la derecha.
«The Father is like that. He labored even on the Sabbath for the sheep that he found fallen into the pit. He saved the life of the sheep and brought it up from the pit. 30» — y su aplicación: el Padre trabajó incluso en sábado por la oveja caída en el pozo.
«Understand the inner meaning, for you are children of inner meaning. What is the Sabbath? It is a day on which salvation should not be idle. Speak of the heavenly day that has no night and of the light 31 that does not set because it is perfect.» — la lectura que el texto hace del sábado: un día en que la salvación no debe estar ociosa, y el día celeste sin noche cuya luz no se pone.
«Steady the feet of those who stumble and extend your hands to the sick. Feed the hungry and give rest to the weary. Awaken those who wish to arise and rouse those who sleep, for you embody vigorous understanding. If what is strong acts like this, it becomes even stronger.» — la sección parenética: afirmar los pies del que tropieza, tender la mano al enfermo, alimentar al hambriento, dar reposo al cansado y despertar al que duerme.
«Focus your attention upon yourselves. Do not focus your attention upon other things—that is, what you have cast away from yourselves. Do not return to eat what you have vomited. Do not be moth-eaten, do not be worm-eaten, for you have already gotten rid of that. Do not be a place for the devil, for you have already destroyed him.» — y su reverso: atender a uno mismo, no volver a comer lo vomitado, no ser lugar del diablo.
«For the Father’s children [34] are his fragrance; they are from the beauty of his face. The Father loves his fragrance and disperses it everywhere, and when it mixes with matter, it gives his fragrance to the light. Through his quietness he makes his fragrance superior in every way to every sound. For it is not ears that smell the fragrance, but it is the spirit 33 that possesses the sense of smell, draws the fragrance to itself, and immerses itself in the Father’s fragrance.» — la imagen de la fragancia: los hijos del Padre son su fragancia, que él dispersa, y es el espíritu y no el oído el que tiene olfato.
«It is like cold water that has sunk into soft soil, and those who see it think there is only soil. Later the water evaporates when the wind draws it up, and it becomes warm. So cold fragrances are from division.» — la comparación del agua fría hundida en tierra blanda, que solo al evaporarse se calienta: las fragancias frías vienen de la división.
«For this reason faith came, did away with division, and brought the warm fullness of love, so that what is cold may not return, but the unity of perfect thought may prevail.» — y qué hace la fe: quita la división y trae la plenitud cálida del amor para que prevalezca la unidad del pensamiento perfecto.
«This restoration is called repentance. The reason that the incorruptible breathed out and followed after the one who sinned was so that the sinner might find rest.» — el texto nombra la restauración: se llama arrepentimiento, y lo incorruptible siguió al que pecó para que hallara reposo.
«For a doctor rushes to where there is sickness, since that is the doctor’s wish. The person in need does not hide it, because the doctor has what the patient needs.» — la imagen del médico: acude donde hay enfermedad y el necesitado no la esconde, porque el médico tiene lo que le falta.
«He is good. He knows his plants because he planted them in his paradise. And his paradise is his place of rest. Paradise [37] is the perfection within the Father’s thought, and the plants are the words of his meditation.» — el paraíso del Padre como lugar de reposo, la perfección dentro de su pensamiento, y las plantas como las palabras de su meditación.
«The Father is at rest in will. Nothing happens without his pleasure; nothing happens without the Father’s will. And his will is incomprehensible. His will is his footprint,» — la voluntad del Padre: nada ocurre sin su beneplácito, su voluntad es incomprensible y es su huella.
«The Name of the Father is the Son. In the beginning he gave a name to the one who came from him, while he remained the same, and he conceived him as a Son.» — la tesis del nombre: el Nombre del Padre es el Hijo, a quien dio su propio Nombre al concebirlo.
«One who does not exist has no name, for what name would someone give to one who does not exist? One who exists exists with his name. He alone knows it, and to him alone he has given a name. 44» — la regla del nombrar: el que no existe no tiene nombre, el que existe existe con su nombre, y solo quien lo vio pudo nombrarlo.
«He 45 did not receive the Name on loan, as is the case with others, who receive names that are made up. This is the proper Name, and there is no one else who gave it to him.» — la diferencia que el texto marca: el Nombre no se recibió prestado como los nombres inventados de los demás, es el Nombre propio y nadie más se lo dio.
«They embrace his head, which is rest for them, and they hold him close so that, in a manner of speaking, they have caressed his face with kisses.» — el lugar de reposo descrito por gestos: abrazan su cabeza, que es reposo, y acarician su rostro con besos.
«And they do not think of him as insignificant or bitter or angry, but as free of evil, unperturbed, sweet, knowing all the heavenly places before they came into being, and having no need of instruction.» — y lo que no piensan de él: ni insignificante ni amargo ni airado, sino libre de mal, imperturbable y dulce.
«Such are those who possess something of this immeasurable majesty from above, as they await that unique and perfect One who is a Mother to them. 49» — el texto llama Madre al Uno único y perfecto que los que poseen esa majestad inconmensurable esperan.
«They are truth. The Father is in them and they are in the Father, perfect, inseparable from him who is truly good. They lack nothing at all but are at rest, fresh in spirit.» — la fórmula final de la identidad: son la verdad, el Padre está en ellos y ellos en el Padre, sin carecer de nada, en reposo y frescos de espíritu.
«As for the others, let them know, in their own places, that I should not [43] say more, for I have been in the place of rest.» — y la declaración del yo que habla: no dirá más, porque ha estado en el lugar de reposo.
«I am not saying that those who have not yet come to be are nothing. 23 They are [28] within one who may wish that they» — la precisión que el propio texto se hace: no dice que los aún no existentes sean nada, sino que están dentro de quien puede quererlos; el tramo se corta al pie de la plana.
«come into being if at some future point he so wishes. On the one hand, he knows, before anything appears, what he will produce. On the other hand, the fruit that has not yet appeared knows nothing and does nothing.» — y la continuación: el Padre sabe antes de que nada aparezca lo que producirá, mientras que el fruto aún no aparecido nada sabe y nada hace.
«have mercy on them, and those anointed are the perfect. For filled jars are usually sealed with wax.» — los ungidos son los perfectos, y la unción se explica por la práctica de sellar con cera las jarras llenas; la frase arranca en la plana anterior.
«is broken, it may leak, and the cause of its defect is the lack of a seal. For then a breath of wind and the power that it has can make it evaporate. But on the jar that is without defect the seal is not broken, nor does it leak, and the perfect Father fills again what it lacks.» — y el remate de la imagen: la jarra con el sello roto gotea, la que no tiene defecto no, y el Padre perfecto vuelve a llenar lo que falta.
«The Son 42 can be seen, but the Name is invisible, for it alone is the mystery of the» — el Hijo se ve y el Nombre es invisible, único misterio de lo invisible; el tramo se corta al pie de la plana.
«invisible, which comes to ears completely filled with it through his agency. Yet the Father’s Name is not pronounced; it is revealed through a Son, and the Name is great.» — y la continuación: el Nombre del Padre no se pronuncia, se revela por medio de un Hijo, y el Nombre es grande.
«Rheginus my son, 2 some people want to become intellectuals. That is their goal when they try to explain unsolved problems, and if they are successful, they have an exalted opinion of themselves. I do not think they are established on the word of truth.» — el Tratado sobre la resurrección (NHC I,4) abre con una objeción a los que quieren ser intelectuales: al resolver problemas se tienen en alta estima, y el autor no los da por asentados en la palabra de verdad.
«Since you ask about the main issues on resurrection in such a pleasant way, I am writing to you. Resurrection is essential. Many do not believe in it and few find it, so let us discuss it in our treatise.» — y declara su ocasión y su tesis: la resurrección es esencial, muchos no creen en ella y pocos la hallan.
«Rheginus, the Son of God was a son of humanity. He embraced both aspects, humanity and divinity, so that by being a son of God he might conquer death, and by being a son of humanity fullness 5 might be restored.» — la cristología del texto: el Hijo de Dios fue hijo de humanidad y abrazó ambos aspectos, para vencer la muerte por uno y restaurar la plenitud por el otro.
«The Savior swallowed death. You must know this. When he laid aside the perishable world, he exchanged it for an incorruptible eternal realm. 7 He arose and swallowed the visible through the invisible, and thus he granted us the way to our immortality.» — la fórmula central: el Salvador se tragó la muerte, cambió el mundo perecedero por un reino incorruptible y se tragó lo visible por lo invisible.
«Since we are visibly present in this world, we wear the garment of the world. From the Savior we radiate like beams of light, and we are sustained by him until our sunset, our death in this life. We are drawn upward by him, like rays by the sun, and nothing holds us down.» — la imagen de los rayos: se lleva el vestido del mundo y se irradia desde el Salvador como rayos del sol, que nos atrae hacia arriba.
«This is the resurrection of the spirit, [46] which swallows the resurrection of the soul and the resurrection of the flesh.» — y la jerarquía que de ahí saca: la resurrección del espíritu se traga la del alma y la de la carne; el tramo cruza de plana.
«My son, the affirmation that the dead will arise belongs to the realm of faith, not of argument.» — el texto sitúa la afirmación de que los muertos resucitarán en el terreno de la fe y no del argumento.
«Among the world’s philosophers is there one who believes? Certainly that philosopher will arise. But that philosopher should not trust anyone who turns to himself alone, even for our faith.» — y su pregunta a los filósofos: si alguno cree, resucitará, pero no hay que fiarse de quien se vuelve solo hacia sí mismo.
«The truth they guard cannot be lost. Nor will it be. The system of the Fullness is strong; what broke loose and became the world is insignificant. What is held fast is the All.» — la ontología del tratado: el sistema de la Plenitud es fuerte y lo que se soltó y se volvió mundo es insignificante.
«Although once you did not exist in flesh, you took on flesh when you entered this world. Why is it, then, that you will not take your flesh with you when you ascend into the eternal realm?» — la pregunta con que el texto trata la carne: si no existías en carne y la tomaste al entrar al mundo, por qué no llevarla al subir.
«Nothing redeems us from this world, but we are of the All, and we are saved. We have been saved from start to finish.» — la fórmula de la salvación ya dada: nada nos redime de este mundo, pero somos del Todo y estamos salvados de principio a fin.
«Surely the visible parts of the body are dead [48] and will not be saved. 16 Only the living parts that are within will arise.» — la respuesta a quien pregunta si se salva de inmediato al dejar el cuerpo: las partes visibles están muertas y solo resucitan las vivas de dentro; el tramo cruza de plana.
«What is the resurrection? It is always the disclosure of those who have arisen. If you remember reading in the gospel that Elijah and Moses appeared with Jesus, 17 do not think that the resurrection is an illusion. It is no illusion. It is truth.» — la definición: la resurrección es siempre la manifestación de los que han resucitado, y el ejemplo de Elías y Moisés con Jesús muestra que no es ilusión.
«All at once the living die. How do they live in illusion? The rich become poor, kings are overthrown, everything changes. The world is illusion.» — la prueba que el texto da del mundo como ilusión: los vivos mueren de golpe, los ricos empobrecen, los reyes son derribados, todo cambia.
«The resurrection is different. It is real, it stands firm. It is revelation of what is, a transformation of things, a transition into newness.» — y qué es en cambio la resurrección: real, firme, revelación de lo que es, transformación de las cosas y tránsito a lo nuevo.
«Incorruptibility [49] [flows] over corruption, light flows over darkness, swallowing it, Fullness fills what it lacks. These are symbols and images of resurrection.» — las tres imágenes que el texto da por símbolos de la resurrección: la incorruptibilidad sobre la corrupción, la luz que se traga la oscuridad y la Plenitud llenando lo que falta.
«Flee from divisions and bonds, and then you already have resurrection. 18 If the mortal part knows itself, 19 knows that it will die even though it has lived many years in this life, why not look at yourself and see that you already have arisen and have been received in?» — la tesis de la resurrección ya presente: huir de divisiones y ataduras es tenerla ya, y quien mira se ve resucitado y recibido.
«You have the resurrection but go on as if you are to die when it is that mortal part that knows it is dead. Why am I so patient? Only because of your lack of training. Everyone needs to practice ways to be released from this element so as not to wander in error, but rather to recover what one was at the beginning.» — y el ejercicio que aun así prescribe: practicar para soltarse de este elemento y recobrar lo que uno era al principio.
«Do not be worried about sharing this treatise with anyone among you, for it can be helpful. Many are awaiting what I have written to you. I say, peace and grace be with them.» — el cierre de la carta: no hay reparo en compartir el tratado, porque puede ser de ayuda y muchos esperan lo escrito.
«It is more appropriate to say that the world is illusion rather than the» — la inversión que da su tesis al tratado: es más apropiado llamar ilusión al mundo que a la resurrección; el tramo se corta al pie de la plana.
«The Father is singular while being many. 2 For he is first and he is unique, though without being solitary.» — la primera tesis sobre el Padre: singular y a la vez múltiple, primero y único sin ser solitario.
«For from the word “father” it follows that there is a “son.” That singular one who is the only Father is in fact like a tree that has a trunk, branches, and fruit.» — el argumento que el tratado saca de la palabra misma: de *padre* se sigue que hay un hijo, y el Padre es como un árbol con tronco, ramas y fruto.
«For whoever is the father of somebody, or his maker, himself has a father and a maker in turn. It is certainly possible that he may become the father and the maker of whoever comes into being from him and is made by him; still, he is not a father in the true sense or a god, insofar as [52] someone has given [birth to him and] has brought him into being.» — y por qué solo él es padre en sentido propio: quien es padre o hacedor de alguien tiene a su vez padre y hacedor; el tramo cruza de plana.
«He does not move himself away from what he is, nor can anyone else force him against his will to cease being what he is. For no one has made him what he is.» — la inmutabilidad del Padre: no se aparta de lo que es ni nadie puede forzarlo contra su voluntad, porque nadie lo hizo lo que es.
«Moreover, he has no envy, which means that all he owns he gives away, without being affected and suffering no loss by his gifts. For he is rich from the things he gives away and finds rest in what he graciously bestows.» — la generosidad sin envidia: da todo lo que tiene sin sufrir pérdida, y es rico por lo que da y descansa en lo que concede.
«Therefore, his manner, his form, and his greatness are such that nothing else exists beside him from the beginning—neither a place in which he dwells, from which he has gone forth, or to which he will return; nor an original form that he used as a model for his work; nor fatigue that came over him as a result of what he did; nor matter that lay before him and from which he made the things that he made; nor a substance inside him and from which he brought forth the things he brought forth; nor a collaborator with whom he collaborated on the things that he created. To speak in such a way is ignorant.» — la serie de negaciones con que el tratado despeja la creación: ni lugar, ni modelo previo, ni fatiga, ni materia preexistente, ni sustancia interior, ni colaborador; decirlo de otro modo es ignorancia.
«There is no name that suits him among those that may be conceived, spoken, seen, or grasped, however brilliant, exalted, or glorious. It is, to be sure, possible to speak such names in order to glorify and praise him, to the extent of the capacity of whoever wants to give glory.» — la doctrina del nombre: ninguno le conviene, aunque puedan decirse nombres para glorificarlo según la capacidad de quien glorifica.
«This means that he is incomprehensible as well; and if he is incomprehensible, it follows that he is unknowable.» — y la cadena que cierra la sección: es incomprensible, y si es incomprensible, se sigue que es incognoscible.
«For he, the inconceivable, ineffable, incomprehensible, and unchangeable one, is mind for himself, eye for himself, mouth for himself, and form for himself, and it is also himself that he conceives, sees, speaks, and grasps.» — el Padre como autorreferencia total: mente, ojo, boca y forma para sí mismo, y es a sí mismo a quien concibe, ve, habla y aprehende.
«Now, although he is unknowable in his nature and possesses all those supreme qualities I have described, he is nevertheless able, if he so desires, to grant knowledge in order that he may be known, out of his abundant sweetness.» — la salvedad que abre el conocimiento: aunque incognoscible por naturaleza, puede conceder conocimiento si lo desea, por su abundante dulzura.
«where he conceives of himself and knows himself as he is. He brings forth something worthy of the admiration, glory, praise, and honor that belong to himself, through his boundless greatness, his inscrutable wisdom, his immeasurable power, and his sweetness that is beyond tasting. It is he himself whom he puts forth in this manner of generation, and who receives glory and praise, admiration and love, and it is also he who gives himself glory, admiration, praise, and love. This he has as a Son dwelling in him, keeping silent about him, and this is the ineffable within the ineffable,» — la generación del Hijo: el Padre concibe y conoce a sí mismo, pone fuera de sí lo que es él mismo y lo tiene como Hijo, inefable dentro de lo inefable. La frase arranca con *It is self-generation*, que quedó fuera del verbatim porque la fuente parte *self-* a fin de renglón y `span()` la une en una palabra que el libro no imprime.
«For that reason he is a firstborn and an only son—firstborn because there was no one before him, and the only son because there is no one after him.» — y la razón doble del título: primogénito porque nadie hubo antes y unigénito porque nadie hay después.
«For not only the Son but also the Church exists from the beginning.» — la tesis que da nombre a la sección: no solo el Hijo, también la Iglesia existe desde el principio.
«His offspring, the ones who are, are without number and limit and at the same time indivisible. They have issued from him, the Son and the Father, in the same way as kisses, when two people abundantly embrace one another in a good and insatiable thought—it is a single embrace but consists of many kisses.» — la imagen de los besos: la descendencia es innumerable e indivisible y sale del Padre y del Hijo como los muchos besos de un solo abrazo.
«This is the Church that consists of many people and exists before the aeons and is justly called “the aeons of the aeons.”» — y el nombre que de ahí recibe: la Iglesia de muchos que existe antes de los eones y se llama con razón los eones de los eones.
«Only they are able to name themselves in order to conceive of themselves. For they are not rooted here below.» — la regla que el tratado da para ese ámbito: solo ellos pueden nombrarse para concebirse, porque no están enraizados aquí abajo.
«As long as they remained in the Father’s Thought—that is, while they were in the hidden depth—the Depth himself certainly knew them, but they on their part were incapable of knowing the depth in which they found themselves, nor could they know themselves or anything else. In other words, they existed with the Father but did not exist for themselves.» — el estado del Todo antes de ser producido: la Profundidad los conocía pero ellos no podían conocerla ni conocerse, existían con el Padre y no para sí mismos.
«that we begin with the Father, who is the root of the All and from whom we have obtained grace to speak about him. For he existed before anything else had come into being except him alone.» — el Tratado tripartito (NHC I,5) declara por dónde hay que empezar: por el Padre, raíz del Todo, que existía antes de que nada llegara a ser; la frase arranca al pie de la plana anterior.
«This is what in truth is meant by “Silence”—or “Wisdom,” 5 or “Grace,” as the latter is» — el tratado nombra ese pensamiento del Padre sobre sí: Silencio, o Sabiduría, o Gracia; el tramo se corta al cambiar de plana.
«For as long as the infant is in the state of an embryo, it has what it needs without ever having seen the one who sowed it. For that reason, they had this only as an object to be sought after: they understood that he existed and they desired to find out who the existing one might be.» — la imagen embrionaria del Todo: mientras el infante es embrión tiene lo que necesita sin haber visto a quien lo sembró, de modo que el Padre queda solo como objeto de búsqueda.
«The Name of the Father he granted them, by means of a voice calling out to them that he who is, is by that Name, and possessing it, one comes into being.» — y cómo se les da el Nombre: una voz que los llama declarando que el que es lo es por ese Nombre, y quien lo posee llega a ser.
«For the Father produced the All like a little child, like a drop from a spring, like a blossom from a [vine], like a…, like a shoot…, so that they needed [nourishment], growth, and perfection.» — las comparaciones con que el tratado explica que el Todo no nace perfecto: un niño, una gota de manantial, una flor de vid, un brote que necesita alimento, crecimiento y perfección.
«This was not out of jealousy, but it was in order that the aeons should not receive their perfection from the beginning and thereby exalt themselves in glory as equal to the Father and think that they had achieved this perfection out of themselves.» — y por qué el Padre retuvo la perfección, con la negativa explícita de los celos: para que los eones no se exaltaran como iguales al Padre creyendo haberla logrado por sí mismos.
«His greatness is so immense that if he had revealed himself at once and suddenly, even the highest of the aeons that have gone forth from him would have perished.» — la razón que el tratado da para el ocultamiento del Padre: si se hubiera revelado de golpe, hasta el más alto de los eones habría perecido.
«He, on the other hand, extended himself and spread himself out. It is he who gave firmness, location, and a dwelling place to the All—according to one of his names he is in fact “Father of the All” 15 —through his constant suffering on their behalf, having sown in their minds the idea that they should seek what exceeds their…, by making them perceive that he is and thus making them seek what he might be.» — y lo que hizo en su lugar: extenderse y dar firmeza, lugar y morada al Todo, sembrando en las mentes la idea de buscar.
«He is not divided as a body, nor is he split apart by the names in which he exists in the sense that this is one thing and that is [67] something [else; nor] does he change by…, nor does he alter through the names in which he is, being now like this and now something different, so that he would be one person now and someone else at another time. Rather, he is entirely himself forever;» — el tratado niega que el Padre se divida por sus nombres o cambie por ellos: es enteramente él mismo para siempre; el tramo cruza de plana.
«If the members of the All had risen to give glory according to the individual <powers> of each aeon, they would have brought forth a glory that was only a semblance of the Father, who himself is the All.» — por qué la glorificación tuvo que ser conjunta: separada, cada eón habría producido una gloria que fuera solo semejanza del Padre.
«For this reason they exist as minds over minds, words over words, superiors over superiors, degrees over degrees, being ranked one above the other.» — la jerarquía que de ahí resulta: mentes sobre mentes, palabras sobre palabras, grados sobre grados, ordenados uno sobre otro.
«And no jealousy exists on the part of the Father toward those who have come forth from him because they are producing something like himself and his image; for it is he himself who is in the members of the All, giving birth and revealing himself.» — el tratado vuelve a negar los celos del Padre hacia los que salieron de él, porque es él mismo quien está en el Todo dando a luz y revelándose.
«In that place rightfully belong all those good names that the angels and rulers who have come into being in the world share as well, although the latter have nothing in common with the eternal ones.» — y la acotación sobre los nombres: los buenos nombres pertenecen por derecho a ese lugar, aunque los ángeles y arcontes del mundo los compartan sin tener nada en común con los eternos.
«Although the Father does reveal himself, he did not want them to know him from eternity, but he presented himself as something to be reflected upon and sought after, while keeping for himself that by which he is inscrutably preexistent.» — la economía del ocultamiento: el Padre se revela pero no quiso ser conocido desde la eternidad, sino presentarse como algo que meditar y buscar.
«for he spread out faith and prayer for what they do not see, a firm hope in what they do not comprehend, a fertile love longing for what they do not behold, an eternally receptive understanding of the mind, a blessing that is richness and freedom, and, for their thoughts, the wisdom of one whose desire is the glory of the Father.» — lo que el Padre desplegó para esa búsqueda: fe y plegaria por lo que no se ve, esperanza firme en lo que no se comprende, amor fértil por lo que no se contempla.
«which [is] the Spirit that breathes through the members of the All and gives them a thought to search for the unknown, just as somebody is moved by a fragrance to seek the source of that fragrance» — el Espíritu como voluntad del Padre que alienta en el Todo y da el pensamiento de buscar lo desconocido, como quien sigue una fragancia hasta su origen.
«For he is unnamable and inaccessible, but through his Spirit, which is the trace by which he may be sought, he gives himself to them to be thought and spoken.» — y la función del Espíritu: es la huella por la que se puede buscar al innombrable, y por ella se da a sí mismo para ser pensado y dicho.
«Thus, the Father is a single Name because he is One, but nevertheless innumerable in his qualities and names.» — la fórmula que cierra la sección: el Padre es un solo Nombre por ser Uno y a la vez innumerable en sus cualidades y nombres.
«For just as the present aeon is single, yet divided into ages, ages into years, years into seasons, seasons into months, months into days, days into hours, and hours into moments, in the same way [74] the true aeon also is single yet multiple, being glorified by small as well as by great names according to what each is able to comprehend.» — la analogía temporal de la emanación: como el eón presente se divide en edades, años, estaciones, meses, días, horas y momentos, el eón verdadero es uno y múltiple; el tramo cruza de plana.
«Or, to use other similes, it is like a spring that remains what it is even if it flows into rivers, lakes, streams, and canals; or like a root that spreads out into trees with branches and fruits; or like a human body that is indivisibly divided into limbs and limbs—main limbs and extremities, large ones and small.» — y los otros símiles: el manantial que sigue siendo el mismo al desembocar en ríos y canales, la raíz que se abre en árboles, el cuerpo dividido indivisiblemente en miembros.
«It came upon one of the aeons that he should undertake to reach the inconceivability of the Father and to give glory to it as well as to his ineffability.» — el arranque de la caída: a uno de los eones le vino emprender el alcance de la inconcebibilidad del Padre y glorificarla.
«Now, the intention of this Word was good, because he rushed forward <to> give glory to the Father, even though <he> undertook a task beyond his power, having desired to produce something perfect from a union in which he did not share and without having received orders.» — el tratado califica de buena la intención del Logos y a la vez desmedida la empresa: quiso producir algo perfecto desde una unión en la que no participaba y sin haber recibido órdenes.
«It was not without the Will of the Father that this Word had been brought forth, nor that he should rush forward; rather, the Father had brought him forth for the things that he knew must take place.» — y la afirmación que impide leer la caída como accidente: nada de eso ocurrió sin la Voluntad del Padre, que lo produjo para lo que sabía que debía pasar.
«For this reason, then, it is wrong to condemn the movement that is the Word. Rather, we should speak about the movement of the Word as the cause that made an ordained economy come to pass.» — la consecuencia que el tratado saca: es incorrecto condenar el movimiento que es el Logos, porque es la causa de que se cumpliera una economía ordenada.
«The things he had wished to grasp and reach, however, he produced as shadows, phantoms, and imitations, for he could not bear to look at the light but looked at the depths, and he faltered.» — qué produjo el Logos al fallar: sombras, fantasmas e imitaciones, por no poder mirar la luz y mirar en cambio las profundidades.
«Because of this, he suffered a division and a turning away. From the faltering and the division came oblivion and ignorance of oneself and <of that> which is.» — y lo que siguió: división y apartamiento, y de ahí el olvido y la ignorancia de sí y de lo que es.
«This is the one I [call] the form of the formless, the body of the incorporeal, the face of the invisible, the word of the inexpressible, the mind of the inconceivable, the spring that» — la letanía de títulos del Hijo: forma de lo informe, cuerpo de lo incorpóreo, rostro de lo invisible, palabra de lo inexpresable, mente de lo inconcebible; el tramo se corta al pie de la plana.
«flowed from him, the root of those who have been rooted, the god of those who are ready, the light of those he illuminates, the will of those he has willed, the providence of those for whom he provides, the wisdom of those he has made wise, the strength of those he has given strength, the assembly <of> those with whom he is present, the revelation of that which is sought after, the eye of those who see, the spirit of those who breathe, the life of those who live, the unity of those who are united.» — y la continuación de la letanía en la plana siguiente: raíz de los enraizados, dios de los dispuestos, luz de los iluminados, hasta la unidad de los unidos.
«They became fathers of the third glorification, which was produced in accordance with the free will and the power they had been born with, enabling them to give glory in unison while at the same time independently of one another,» — la tercera glorificación, producida por el libre albedrío y el poder con que nacieron, que permite glorificar al unísono y a la vez independientemente; el tramo se corta al cambiar de plana.
«For a Boundary to speech is placed in the Fullness, making them keep silent about the Father’s unreachability, but allowing» — el Límite puesto al habla dentro de la Plenitud, que hace callar sobre lo inalcanzable del Padre; el tramo se corta al pie de la plana.
«them to speak about their desire to reach him.» — y lo que el Límite sí permite, al otro lado del corte: hablar del deseo de alcanzarlo.
«Those who came into being from the presumptuous thought resemble in fact the Fullnesses of whom they are imitations, though they are phantoms, shadows, and illusions, deprived of reason and light, belonging to this empty thought, being nobody’s offspring.» — qué son los que salieron del pensamiento presuntuoso: imitaciones de las Plenitudes, fantasmas, sombras e ilusiones sin razón ni luz, descendencia de nadie.
«For this reason also [79] their end will be like their beginning: coming from that which was not, they will return to that which will not be.» — y la regla con que el tratado los despacha: su fin será como su principio, pues vienen de lo que no era y volverán a lo que no será.
«They thought of themselves that only they existed and that they had no beginning, since they saw no one existing before them. For this reason they exhibited disobedience and rebellion, being unwilling to submit to the one who had brought them into existence.» — el origen de la desobediencia: creyeron que solo ellos existían y que no tenían principio, porque no vieron a nadie antes.
«For the beauty [one sees] in an image derives from what the image represents.» — la regla óptica que el tratado aplica a las imitaciones: la belleza de una imagen viene de lo que la imagen representa.
«Because of this, it came to pass that many issued from them as offspring: fighters, warriors, troublemakers, [rebels], disobedient folks who love to dominate, and all the others of that sort who derive from these.» — la descendencia que engendran: peleadores, guerreros, alborotadores, rebeldes y amantes del dominio.
«He was dumbfounded. Instead of perfection he saw deficiency; instead of unity he saw division; instead of stability [he saw] disturbance; instead of [rest], upheaval.» — el estupor del Logos ante lo que produjo: en vez de perfección, deficiencia; en vez de unidad, división; en vez de estabilidad, perturbación.
«for from it [comes] the conversion that is also called repentance and that takes place [when] the Word takes on [a different] disposition and a different mind, having turned away from evil and having turned toward the good.» — el tratado nombra el giro: la conversión, también llamada arrepentimiento, que ocurre cuando el Logos toma otra disposición y otra mente.
«Those, then, are like <oblivion> and heavy sleep; they are like people who have troubled dreams, in which <someone> pursues them and they are surrounded. These others, however, are for him like beings of light who are waiting for the rising sun, as when the dreamers have been able to see dreams in their sleep that are truly sweet. 30» — la comparación entre los dos órdenes por sus sueños: los de la imitación son como olvido y sueño pesado con pesadillas, los del recuerdo como seres de luz que esperan el amanecer.
«He sowed in them an inclination to seek and pray to what is glorious and preexistent, and he also sowed in them an ability to think about [it], and a power of reflection to make them realize that something greater than themselves existed before them, but they had not understood what it was.» — lo que el Logos sembró en el orden del recuerdo: inclinación a buscar y orar y poder de reflexión para advertir que algo mayor existía antes, sin entender qué era.
«The two orders fought against each other, struggling for command with such a result that that they were engulfed by forces and material substances in accordance with the law of mutual combat, and they too acquired lust for domination and all the other passions of this sort;» — la guerra de los dos órdenes: pelean por el mando y acaban engullidos por fuerzas y sustancias materiales según la ley del combate mutuo; el tramo cruza de plana.
«For the Father’s aeons, who had not suffered, took upon themselves the fall that had happened as if it were their own, with concern, goodness, and great kindness.» — la intercesión en la Plenitud: los eones del Padre, que no habían sufrido, tomaron sobre sí la caída como si fuera propia.
«For the one who had become deficient could be made perfect in no other way except by the Fullness of the Father consenting, pulling him toward itself, revealing him, and giving <what> he lacked.» — y la condición del remedio: el deficiente no podía ser perfeccionado sino por la Plenitud del Padre consintiendo, atrayéndolo, revelándolo y dándole lo que le faltaba.
«Through this joyously willed agreement that arose, they brought forth the Fruit as an offspring of their concord. It was a single one, since it came from the members of the All and manifested the countenance of the Father,» — el Fruto que la concordia de los eones produce: uno solo, salido del Todo, que manifiesta el rostro del Padre.
«He is the one who is rightfully called Savior and Redeemer, the Well-Pleasing and the Beloved, the Advocate, 31 Christ, and the Light of those who are appointed,» — la serie de nombres del Hijo: Salvador y Redentor, el Bienagradable y el Amado, el Abogado, Cristo y la Luz de los designados.
«Or what other name is there to call him except “Son,” which we have already used? For he is the knowledge of the Father, who wished to become known.» — y el nombre que el tratado prefiere: Hijo, porque es el conocimiento del Padre que quiso ser conocido.
«<He> came to them as a flash, revealing himself suddenly and then withdrawing, like a flash of lightning.» — cómo se revela el Hijo a los de abajo: como un destello que aparece de golpe y se retira, como un relámpago.
«Because of this, they became afraid and collapsed, for they could not bear the shock of the light that came upon them. The revelation was a blow to both of the two orders.» — el efecto de esa revelación: cayeron de miedo, incapaces de soportar el golpe de la luz, y fue golpe para los dos órdenes.
«Therefore they fell down into that pit of ignorance called “the outer darkness,” 34 chaos, Hades, and the abyss.» — los nombres del pozo al que caen los de la imitación: la oscuridad exterior, caos, Hades y abismo.
«For to him he revealed himself inside him, being together with him, sharing his suffering, relieving him little by little, making him grow, raising him up, and finally giving himself to him to be enjoyed in a vision.» — la diferencia entre las dos revelaciones: al deficiente se le revela desde dentro, compartiendo su sufrimiento y haciéndolo crecer poco a poco.
«Further, it is called “assembly 35 of salvation,” for it healed him from the dispersion, which is the multiform thought, and turned him toward the single thought.» — el primer nombre del eón de las imágenes: asamblea de salvación, porque curó al Logos de la dispersión y lo volvió al pensamiento único.
«Moreover, it is called “bride,” because of his joy over what was given to him, in the hope of the fruit that would issue from the union revealed to him.» — y el segundo: esposa, por el gozo de lo que se le dio y la esperanza del fruto de la unión.
«It is also called “kingdom,” because of the consolidation he obtained when he rejoiced in his power over those who opposed him. And it is called “the joy of the Lord,” because of the delight with [which he] clothed himself when the light was before him, giving him recompense for the good that was in him and the thought of freedom.» — y los dos últimos: reino, por la consolidación sobre sus opositores, y gozo del Señor, por el deleite con que se vistió cuando la luz estuvo ante él.
«Being male forms, since they have not originated from the sickness, which is femaleness, 36 but from one who has already left the sickness behind, <they> possess the name “church.”» — el pasaje que asimila la femineidad a la enfermedad y da el nombre de iglesia a las formas masculinas que no salen de ella; el tratado lo enuncia como doctrina propia y aquí se consigna sin corregirlo.
«When they are united with one another, they have equality, [95] but as individuals they have not discarded what is proper to each. For that reason they are passions, and passion is a form of sickness;» — y la regla que rige a los miembros de ese eón: unidos tienen igualdad, separados conservan lo propio, y por eso son pasiones, y la pasión es una forma de enfermedad; el tramo cruza de plana.
«had been revolting against him, became disentangled from them, and stripped himself of his former presumptuous thought. He acquired the unification of rest, as those who had been disobedient to him once before bowed down and succumbed to him.» — la liberación del Logos tras ser iluminado: se desenreda de los que se le rebelaban, se despoja del pensamiento presuntuoso y adquiere la unificación del reposo; la frase arranca al pie de la plana anterior.
«To each <of> the two orders, moreover, he gave a name. Those who belong to the remembrance and the likeness are called “those on the right,” “psychical,” “fires,” and “the middle ones,” while those who belong to the presumptuous thought and the imitation are called “those on the left,” “material,” “darknesses,” and “the last ones.”» — los nombres que el tratado da a los dos órdenes: los de la derecha, psíquicos, fuegos y los del medio; los de la izquierda, materiales, oscuridades y los últimos.
«This was in order to provide them with a structure and a dwelling place, but also in order that by being drawn toward evil they should acquire a weak basis for their existence, so that, instead of rejoicing unduly in the glory of their own environment and thereby remaining exiled, they might rather perceive the sickness they were suffering from, [99] and so acquire a consistent longing and seeking after the one who is able to heal them from this weakness.» — la razón que el tratado da para dejarlos comunicar con lo material: para que percibieran su enfermedad y anhelaran a quien puede curarlos; el tramo cruza de plana.
«Thus, there came to be commanders and subordinates in positions of dominion and servitude, angels [100] and archangels, with a variety of different kinds of activities.» — la jerarquía cósmica que resulta: mandos y subordinados, dominio y servidumbre, ángeles y arcángeles con actividades diversas; el tramo cruza de plana.
«And so none of them is without a command, and none is without a king above him, from the ends of the heavens to the ends of the [earth], as far as to the inhabited regions of the [earth] and those who are below the earth.» — y su alcance: ninguno queda sin mando ni sin rey encima, de los confines de los cielos a los de la tierra y a los de debajo de ella.
«Over all these rulers he placed one ruler who is commanded by no one, since he is the lord of them all. This is the representation that the Word brought forth from his thought as a likeness of the Father of the All.» — el demiurgo del tratado: un arconte sobre todos los arcontes, a quien nadie manda, representación que el Logos sacó de su pensamiento como semejanza del Padre del Todo.
«For he too is called “father,” “god,” “creator,” “king,” “judge,” “place,” “dwelling,” and “law.”» — y los títulos que por eso lleva: padre, dios, creador, rey, juez, lugar, morada y ley.
«The Word made use of him like a hand to order and work on the things below, and he used him like a mouth to say the things that should be prophesied.» — cómo lo usa el Logos: como mano para ordenar lo de abajo y como boca para decir lo que debe profetizarse.
«When he saw that the things he said and worked on were great, good, and marvelous, he rejoiced and was happy, 40 as [101] if he was the one who had spoken and had done these things by his own thoughts; for he was ignorant that the movement within him came from the spirit that moved him in a predetermined way toward what it wanted.» — la ignorancia del demiurgo, que el tratado consigna sin condenarlo: se alegró como si hubiera hablado y obrado por sí mismo, ignorando que el movimiento venía del espíritu; el tramo cruza de plana.
«The whole constitution of matter [is] divided into three parts. The [first] powers, which the spiritual Word brought forth by illusion and presumption, he placed in the first, spiritual rank.» — el reparto de la materia en tres partes, la primera con los poderes que el Logos espiritual produjo por ilusión y presunción; el tramo cruza de plana.
«That, in fact, is why he created the human last, after having prepared and provided for him the things that he created for his sake. 43» — por qué el ser humano se crea al final: tras haberle preparado lo que se creó por su causa.
«Thus, the human became like an earthly shadow, 44 so that he would be of the same kind as [those who are] cut off from the members of the All, and a creature made by them all, the ones on the right as well as the ones on the left, each of the orders forming [the human just as] it itself was.» — cómo se hizo el ser humano: como sombra terrenal, criatura de todos los órdenes, los de la derecha y los de la izquierda, formándolo cada uno a su propia manera.
«This is what the prophet called “the breath of life,” 45 and…of the superior aeon, and this is the living soul that gave life to the substance that was dead at first. For that which is dead is ignorance.» — lo que el Logos puso en él sin saberlo el demiurgo: lo que el profeta llamó aliento de vida, el alma viviente que dio vida a lo que estaba muerto, y el tratado define esa muerte como ignorancia.
«We must, therefore, conclude that the soul of the first human derives from the spiritual Word, even if the creator thought that it was his, because that which was breathed went through him as through a mouth.» — la conclusión que el tratado saca: el alma del primer hombre viene del Logos espiritual, aunque el creador la creyera suya porque lo insuflado pasó por él como por una boca.
«The first human, then, is a mixed molding and a mixed creation, and a depository of those on the left and those on the right, as well as of a spiritual Word, and his sentiments are divided between each of the two substances to which he owes his existence.» — la definición del primer hombre: molde mezclado y creación mezclada, depósito de los de la izquierda y los de la derecha y de un Logos espiritual, con los sentimientos divididos.
«Because of this, it is also said that a paradise was planted for him, that he might eat from the fruit of three kinds of trees; it was a garden of the threefold order, and one that provides pleasures. 46» — la lectura del paraíso: un jardín de orden triple, con frutos de tres clases de árboles.
«Only the food of the bad trees did he allow him to eat and enjoy, whereas from that tree which had the double character [he] was not allowed to eat—and much less from that of life—in order that [he] might not acquire an honor [equal to] themselves,» — y la prohibición leída al revés: solo se le permitió comer de los árboles malos, y se le vedó el de doble carácter y el de la vida para que no alcanzara un honor igual al de ellos.
«Through the evil power called “the serpent”—for he is more crafty than all the other evil powers—the human <was> deceived, by a decision of those who belong to the remembrance and the desires. 47 It made him transgress the commandment, so that he should die.» — la serpiente como poder maligno más astuto que los demás, que hace transgredir el mandamiento.
«Some say that the existing things exist by providence; these are the ones who observe the regularity of the movement of the creation and its reliability. Others say that it is something alien; these are the ones who observe the <diversity> and the lawlessness of the powers and its evil character. Others again say that the existing things are what are destined to be; these are the ones who have occupied themselves with this matter. Others yet again say that it is in accordance with nature; and still others say that is accidental. 50» — el catálogo de explicaciones del mundo que el tratado enumera: por providencia, por algo ajeno, por destino, por naturaleza y por accidente; el tramo cruza de plana.
«The great majority, however, have only reached as far as the visible elements and know of nothing more» — y qué alcanza la mayoría según el tratado: solo los elementos visibles, sin conocer nada más allá; el tramo se corta al pie de la plana.
«Thus, when they spoke about the things they held to be “wisdom,” it was imitation, presumption, and illusory ideas, for the <imitation> had deceived them: they thought that they had reached the truth, [110] though it was error they had reached.» — el juicio del tratado sobre la sabiduría de griegos y bárbaros: imitación, presunción e ideas ilusorias, con los que creyeron alcanzar la verdad; el tramo cruza de plana.
«For this reason, nobody agreed with anybody else about anything, either in philosophy, medicine, rhetoric, music, or mechanics, but these are all opinions and theories.» — y la consecuencia que saca del desacuerdo: nadie coincide con nadie en filosofía, medicina, retórica, música ni mecánica, y todo son opiniones y teorías.
«This is the seed of salvation, and an illuminating word, which is the remembrance, and its offspring and its emissions are the righteous and the prophets we have been speaking about.» — y cómo los nombra: simiente de salvación y palabra iluminadora, cuya descendencia son los justos y los profetas.
«he arranged the abode of those he had brought forth by way of glorification, which is called “paradise,” “enjoyment,” “delight full of nourishment,” and “delight <of> the preexistent ones,”» — los nombres del lugar que el Logos dispone para los suyos: paraíso, disfrute, deleite lleno de alimento y deleite de los preexistentes; la frase arranca al pie de la plana anterior.
«It was a work the Spirit had ordained, because it had planned in advance that the human should experience that great evil which is death—that is, the complete ignorance of all things—and also experience all the evils that arise from that, so that he, after the cravings and» — la providencia que el tratado ve en la expulsión: el Espíritu la ordenó para que el ser humano experimentara la muerte, que es la ignorancia completa de todo; el tramo se corta al pie de la plana.
«anxieties that result from these, might partake of the greatest [108] good, namely, eternal life, which is the complete knowledge of the All and the partaking of all good things.» — y para qué, al otro lado del corte: para que participara del bien mayor, la vida eterna, que es el conocimiento completo del Todo.
«illusion or imitation or from an obscure thought, but from the power that was working in him, and being attentive to what he saw and heard, each one of them spoke faithfully, with mutual harmony and concord» — y de dónde venía lo que decían: del poder que obraba en él, atentos a lo que veían y oían, cada uno hablando fielmente y en concordia.
«A single influence was working in them when they spoke; what they saw and spoke varied, however, because there were many who gave them their visions and their speech. Therefore, those who have listened to what has been said do not discard any of it, but have received the scriptures differently in their interpretations.» — el tratado explica la variedad de las escrituras hebreas: la influencia que obraba era una, pero muchos daban las visiones y las palabras, y quienes las oyeron recibieron los escritos con interpretaciones distintas.
«Some say that the god who made a proclamation in the ancient scriptures is one; others say that they are many. Some say that God is simple and that he was of a single mind as to his nature; others say that his actions embrace the principles of both good and evil. Some again say that he is the maker of the things that have come into being, whereas others say that [113] he made them through [his] angels.» — y el catálogo de sectas que de ahí salieron, consignado sin arbitrar: unos dicen que el dios de los escritos antiguos es uno y otros que son muchos; unos que es simple y otros que sus actos abarcan el bien y el mal; el tramo cruza de plana.
«The prophets, however, spoke nothing from themselves, but each of them from what he saw and heard of the proclamation about the Savior.» — lo que el tratado concede a los profetas: nada dijeron de sí mismos, sino cada uno de lo que vio y oyó de la proclamación sobre el Salvador.
«Thus, by no means did they all agree with one another in their testimony; rather, each one of them thought, by virtue of the activity by which he was empowered to speak about him and the station that he had happened to see, that over there was the place where the Savior would be born, and that he would come from that place.» — y el desacuerdo entre ellos, consignado como dato: ninguno coincidió con otro en su testimonio, porque cada uno creyó que el lugar que había visto era donde el Salvador nacería.
«Instead, they were granted to say only this: he would be born and would suffer.» — el límite de lo que los profetas pudieron decir según el tratado: solo que nacería y padecería.
«What our Savior became, out of willing compassion, is the same as that which the ones for whose sake he appeared had become because of an involuntary passion: they had become flesh and soul, and this holds them perpetually in its grip, and they perish and die.» — la cristología del tratado: el Salvador se hizo por compasión voluntaria lo que los otros se habían hecho por pasión involuntaria, carne y alma que perecen y mueren.
«For not only did he assume their death for the ones he had in mind to save, but in addition he also assumed their smallness, to which they had descended when they were <born> with body and soul;» — y hasta dónde llega esa asunción: no solo su muerte sino su pequeñez, dejándose concebir y nacer como niño con cuerpo y alma.
«he entered into, though he was exalted above them because he let himself be conceived without sin, pollution, or defilement.» — con la única salvedad que el tratado le pone: se dejó concebir sin pecado, contaminación ni mancha.
«For the Will kept the All under sin, in order that by Will he might show mercy on the All and they might be saved, because a single one has been appointed to give life, whereas all the rest need salvation.» — la economía que el tratado atribuye a la Voluntad: mantuvo al Todo bajo pecado para poder tener misericordia de él.
«And that means to be released from captivity and to obtain freedom. The captivity is of those who were slaves of ignorance, which reigned in its own territories.» — la definición de redención: ser liberado del cautiverio y obtener libertad, siendo el cautiverio el de los esclavos de la ignorancia.
«Freedom, however, is the knowledge of the truth, which existed before ignorance came into being and which reigns eternally without beginning and without end;» — y la de libertad: el conocimiento de la verdad, que existía antes de que la ignorancia llegara a ser y reina eternamente.
«Now, humanity came to exist as three kinds with regard to essence—spiritual, psychical, and material—reproducing the pattern of the three kinds of disposition of the Word, from which sprung material, psychical, and spiritual beings.» — la tesis de las tres clases: espiritual, psíquica y material, según las tres disposiciones del Logos.
«The spiritual kind is like light from light and like spirit from spirit. When its head appeared, it immediately rushed to it. At once it became a body for its head. It received knowledge straightaway from the revelation.» — la primera: la clase espiritual es luz de luz y espíritu de espíritu, y al aparecer su cabeza corrió a ella y recibió el conocimiento de inmediato.
«The psychical kind, however, being light from fire, tarried before recognizing [119] the one who had appeared to it, and still more before rushing to him in faith.» — la segunda: la psíquica, luz de fuego, tardó en reconocer al que se le apareció y más aún en correr a él con fe; el tramo cruza de plana.
«The material kind, however, is alien in every respect: it is like darkness that avoids the shining light because it is dissolved by its manifestation.» — y la tercera: la material, ajena en todo, como oscuridad que rehúye la luz porque la manifestación la disuelve.
«Those who rid themselves of the lust for domination that was given them temporarily and for short periods, who give glory to the Lord of glory and who abandon their rage, will be recompensed for their humility by being allowed to endure indefinitely.» — la salida que el tratado abre a los poderes mezclados: quienes abandonan la sed de dominio y la ira serán recompensados por su humildad con la permanencia.
«even to the extent of causing his death, thinking, “We shall become the rulers of the All if he who has been proclaimed king of the All is killed.”» — el cálculo que el tratado pone en boca de los que causaron la muerte del Salvador: seremos los gobernantes del Todo si matan al proclamado rey del Todo.
«The Election is consubstantial with the Savior and of one body with him. Because of its oneness and union with him, it is like a bridal chamber. For more than anything else it was for its sake that the Savior came.» — la Elección: consustancial al Salvador y de un solo cuerpo con él, como una cámara nupcial, y por ella vino el Salvador sobre todo.
«The Calling, on the other hand, occupies the place of those who rejoice at the bridal chamber, who are glad and happy on account of the union of the bridegroom and the bride. 62» — y la Llamada: ocupa el lugar de quienes se alegran en la cámara nupcial por la unión del esposo y la esposa.
«The redemption is not only a release from the domination <of> those on the left, and not just an escape from the authority of the ones on the right, to each of whom we thought we were slaves or children, and from whom nobody gets loose without quickly becoming theirs once more.» — el tratado acota qué NO es la redención: no solo liberarse del dominio de los de la izquierda ni escapar de la autoridad de los de la derecha; el tramo cruza de plana.
«For not only earthly humans need the redemption, but the angels need the redemption as well, and the image, 66 and even the Fullnesses of the aeons and those marvelous luminous powers needed it—so as to leave no doubt with regard to anyone. And even the Son, who constitutes the type of the redemption of the All, [needed] the redemption,» — la tesis que el tratado comparte con Teódoto: no solo los hombres terrenales necesitan redención, también los ángeles, las Plenitudes de los eones y hasta el Hijo.
«Consequently, in this way he is, in fact, the cause of ignorance as well as the originator of knowledge.» — la paradoja sobre el Padre que el tratado enuncia sin resolver: es a la vez causa de la ignorancia y originador del conocimiento.
«It was premeditated in the Father’s wisdom that the ones for whom he had planned that they should attain knowledge, as well as all the good things that come with it, should, in addition, also experience ignorance and its pains.» — y su razón: se premeditó que quienes alcanzarían el conocimiento experimentaran además la ignorancia y sus dolores, para entrenarse en ellos.
«As for the true baptism, into which the members of the All descend and where they come into being, there is no other baptism except the one—and that is the redemption—which takes place in God the Father, the Son, and the Holy Spirit, after confession of faith has been made in those names» — el bautismo verdadero según el tratado: uno solo, que es la redención, en el Padre, el Hijo y el Espíritu Santo, tras la confesión de fe en esos nombres.
«The baptism we have spoken about is called “the garment” <that> is not taken off by the ones who put it on and that is worn by the ones who have received redemption.» — el primero de los nombres del bautismo: el vestido que no se quitan quienes se lo ponen.
«They are, in fact, the disciples of the Savior: they are teachers for those who need instruction.» — quiénes son los apóstoles y mensajeros según el tratado: los discípulos del Salvador, maestros para quienes necesitan instrucción.
«The psychical kind, however, since it is in the middle by virtue of the way it was brought forth as well as by virtue of its constitution, is double, being disposed to good as» — el estatuto doble de la clase psíquica: está en medio por su producción y por su constitución, dispuesta al bien y al mal; el tramo se corta al pie de la plana.
«well as to evil, and the issue that is reserved for it is uncertain <…> and to proceed wholly into the things that are good.» — y lo que el tratado deja sin decidir al otro lado del corte: el desenlace reservado a los psíquicos es incierto.
«Rather, the redemption is also an ascent and <…> those levels that exist in the Fullness and with all those who have been given names and who comprehend them according to the capacity of each individual aeon, and it is an entry into that which is silent, where there is no need of voice, nor of understanding,» — qué es además la redención: un ascenso por los niveles de la Plenitud y una entrada en lo silencioso, donde no hace falta voz ni comprensión; el tramo se corta al pie de la plana.
«It is called “silence” because of its tranquility and unshakability. It is also called “the bridal chamber” because of the concord and the inseparability» — otros nombres del bautismo: silencio, por su tranquilidad e inconmovibilidad, y cámara nupcial, por la concordia e inseparabilidad; el tramo se corta al cambiar de plana.
«“the unsinking and fireless light,” not because it sheds light, but rather because those who wear it, and who are worn by it as well, are made into light. It is also called “the eternal life,” which means immortality.» — y los dos últimos: la luz que no se hunde y no arde, porque hace luz a quienes la visten, y la vida eterna, que quiere decir inmortalidad.
«For how else can it be named, except by referring to it as the All? That is, even if it is called by innumerable names, they are spoken only as a way of expressing it in certain ways, although it transcends all words, transcends all voice, transcends all mind, transcends all things, and transcends all silence.» — el bautismo llamado por el nombre del Todo: aunque se le den nombres innumerables, trasciende toda palabra, toda voz, toda mente y todo silencio.
«And they did not exalt themselves because <they> were healed, as if no one existed before them; rather, they acknowledge that they have an origin of their existence, and they desire to know what that is that exists before them.» — lo que distingue a los de la Llamada según el tratado: no se exaltaron al ser curados como si nadie existiera antes, sino que reconocen un origen y quieren conocerlo.
«And even those who were brought forth from the desire of lust for domination, having inside them the seed that is lust for domination, will receive the recompense of good things, if they have worked together with those who are predisposed toward good things, and provided they decide to do so deliberately, and are willing to abandon their vain love of temporary glory so as to [do] the command of the Lord [132] of glory, and instead of that small temporary honor they will inherit the eternal kingdom.» — la salida que el tratado concede a los nacidos del deseo de dominio: si obran con los bien dispuestos y abandonan deliberadamente su gloria pasajera, heredarán el reino eterno; el tramo cruza de plana.
«If, in fact, we confess the kingdom in Christ, it is for the abolishment of all diversity, inequality, and difference. For the end will regain the form of existence of a single one, just as the beginning was a single one—the place where there is no male and female, nor slave and free man, nor circumcised and uncircumcised, nor angel and human, but all in all is Christ. 69» — la fórmula de la restauración final: el fin recobrará la forma del uno como el principio fue uno, sin varón ni mujer, ni esclavo ni libre, ni circunciso ni incircunciso, ni ángel ni hombre.
«For they will even obtain direct vision, so that they will no longer have to believe on account only of a small word produced by a voice that this is how things are.» — y qué añade esa restauración: visión directa, de modo que ya no haya que creer por una palabra chica producida por una voz.
«Those who had been revealed in the flesh believed without hesitation that he was the son of the unknown God, the one that had not been spoken about before and whom no one had been able to see.» — la razón que el tratado da para salvar a los de la derecha: creyeron sin vacilar que era el hijo del Dios desconocido, del que nadie había hablado ni había podido ver.
«The many acts of worship and wonders they used to perform in the temples these now gave over to another. The confession is what gave these the power to do it, on account of their hastening toward him.» — y qué hicieron con su culto anterior: lo entregaron a otro, y la confesión les dio el poder de hacerlo.
«The names that the ones they had been worshiping, tending to, and serving had received on loan they now gave over to the one who is truly called by them.» — el traspaso de los nombres: los que sus antiguos objetos de culto habían recibido en préstamo pasan a aquel a quien de verdad nombran.
«They then gave him their kingdoms, they rose [from their] thrones, and they laid down their crowns.» — y el gesto con que lo reconocen: le dieron sus reinos, se levantaron de sus tronos y depusieron sus coronas.
«while the material beings will be left behind until the end to perish,» — la suerte que el tratado reserva a los materiales, en un tramo muy dañado: quedarán atrás hasta el fin para perecer.
«which will announce the great and complete reconciliation from the resplendent East, in the bridal [chamber], which [is] the love of God,» — la trompeta del final: anunciará la reconciliación grande y completa desde el Oriente resplandeciente, en la cámara nupcial, que es el amor de Dios.
«through Jesus Christ, the Lord, the Savior, the Redeemer of all those who are embraced by the mercy of love, and through [his] Holy Spirit, from now throughout all generations forever and ever. Amen.» — y la doxología con que el Tratado tripartito se cierra: por Jesucristo, Señor, Salvador y Redentor de cuantos abraza la misericordia del amor, y por su Espíritu Santo.
«The teaching of the Savior, and [the revelation] of the mysteries [and the things] 2 hidden in silence, things he taught his disciple John.» — el Libro secreto de Juan (NHC II,1; III,1; IV,1 y BG 8502,2) se presenta a sí mismo: enseñanza del Salvador y revelación de los misterios ocultos en silencio, enseñados a su discípulo Juan.
«The Pharisee said to me, “This Nazarene really has deceived you, filled your ears with lies, closed [your minds], and turned you from the traditions of your ancestors.”» — la objeción que el texto pone en boca del fariseo Arimanio: el nazareno los engañó, les llenó los oídos de mentiras y los apartó de las tradiciones de sus antepasados.
«Why was he sent into the world by his Father? Who is his Father who sent him? To what kind of eternal realm 4 shall we go? And why did he tell us, when he spoke, that this eternal realm [to which we shall go] is modeled after the incorruptible realm, but he did not teach us what kind of aeon that one is?» — las preguntas con que Juan se retira al monte y que el libro se propone contestar: por qué fue enviado, quién es el Padre que lo envió y a qué reino eterno irán.
«As I was looking, it seemed to be an elderly person. Again it changed its appearance to be a youth. 6 Not that there were several figures before me. Rather, there was a figure with several forms within the light. These forms were visible through each other, and the figure had three forms.» — la aparición polimorfa: parecía un anciano y volvió a cambiar en joven, y no eran varias figuras sino una con varias formas visibles unas a través de otras.
«I am [the Father], I am the Mother, I am the Child. I am the incorruptible and the undefiled one.» — la fórmula con que el revelador se nombra: yo soy el Padre, la Madre y el Hijo, el incorruptible y el no contaminado.
«The One is the Invisible Spirit. We should not think of it as a god or like a god. For it is greater than a god, because it has nothing over it and no [3] lord above it.» — la teología negativa del texto: el Uno es el Espíritu Invisible y no hay que pensarlo como un dios ni a la manera de un dios, porque es mayor que un dios.
«illimitable, since there is nothing before it to limit it, unfathomable, since there is nothing before it to fathom it, immeasurable, since there was nothing before it to measure it, invisible, since nothing has seen it, eternal, since it exists eternally, unutterable, since nothing could comprehend it to utter it, unnamable, since there is nothing before it to give it a name.» — la serie de negaciones del Uno, cada una con su razón: ilimitado, insondable, inconmensurable, invisible, eterno, indecible e innombrable porque nada hay antes de él.
«The One is not corporeal and it is not incorporeal. The One is not large and it is not small. It is impossible to say, How much is it? What [kind is it]? 10 For no one can understand it.» — y la serie de pares negados: ni corpóreo ni incorpóreo, ni grande ni pequeño, sin que quepa preguntar cuánto es ni de qué clase.
«This Father 12 is the one who beholds himself in the light surrounding him, which is the spring of living water and provides all the realms. He reflects on his image everywhere, sees it in the spring of the Spirit, and becomes enamored of his luminous water,» — el origen de Barbeló: el Padre se contempla en la luz que lo rodea, que es el manantial de agua viva, y se enamora de su agua luminosa.
«His thought became a reality, and she who appeared in his presence in shining light came forth. She is the first power who preceded everything and came forth from his mind as the Forethought 14 of the All.» — y qué sale de ahí: su pensamiento se hizo realidad y ella apareció como el primer poder, la Providencia del Todo.
«Barbelo asked the Invisible Virgin Spirit to give her Foreknowledge, and the Spirit consented. 21 When the Spirit consented, Foreknowledge appeared and stood by Forethought. This is the one who came from the Thought of the Invisible Virgin Spirit. 22 Foreknowledge glorified the Spirit and the Spirit’s perfect power, Barbelo, for because of her Foreknowledge had come into being.» — la mecánica de las peticiones: Barbeló pide Presciencia, el Espíritu consiente y la Presciencia aparece y se pone junto a la Providencia.
«These are the five aeons of the Father. They are: the first human, the image of the Invisible Spirit, that is, Forethought, which is Barbelo, and Thought, 23 along with Foreknowledge, Incorruptibility, Life Eternal and Truth. These are the five androgynous aeons, which are the ten aeons, which is the Father. 24» — el cómputo del texto: cinco eones del Padre —Providencia, Presciencia, Incorruptibilidad, Vida Eterna y Verdad—, andróginos, que hacen diez y que son el Padre.
«Barbelo conceived from him, and he produced a spark of light similar to the blessed light but not as great. This was the only Child of the Mother-Father that had come forth, the only offspring, the only Child of the Father, the pure light. 26» — la concepción del Hijo: Barbeló concibe del Padre y se produce una chispa de luz semejante a la bendita pero no tan grande.
«Grace dwells in the eternal realm of the luminary Harmozel, who is the first angel. 37 There are three other aeons with this eternal realm: grace, truth, form.» — la primera de las Cuatro Luminarias: Harmozel, primer ángel, con tres eones —gracia, verdad y forma.
«The second luminary is Oroiael, who has been appointed over the second eternal realm. There are three other aeons with it: Insight, 38 perception, memory.» — la segunda: Oroiael, con Entendimiento, percepción y memoria.
«The third luminary is Daveithai, who has been appointed over the third eternal realm. There are three other aeons with it: understanding, love, idea.» — la tercera: Daveithai, con comprensión, amor e idea.
«The One is a realm that gives a realm, life that gives life, a blessed one that gives blessedness, knowledge that gives knowledge, 11» — la serie donativa del Uno: reino que da reino, vida que da vida, bendito que da bendición, conocimiento que da conocimiento; el tramo se corta al pie de la plana.
«a good one that gives goodness, mercy that gives mercy and redemption, grace that gives grace.» — y su continuación al otro lado del corte: bueno que da bondad, misericordia que da misericordia y redención, gracia que da gracia.
«She is the first Thought, the image of the Spirit. She became the universal womb, for she precedes everything, the Mother-Father, 19 the first Human, the holy Spirit,» — la letanía de nombres de Barbeló: primer Pensamiento, imagen del Espíritu, matriz universal, la Madre-Padre, el primer Humano, el Espíritu santo; el tramo se corta al pie de la plana.
«the triple male, 20 the triple power, the androgynous one with three names, the aeon among the invisible beings, the first to come forth.» — y el resto de la letanía en la plana siguiente: el triple varón, el triple poder, el andrógino de tres nombres, el eón entre los invisibles, el primero en salir.
«Mind wished to create something by means of the word of the Invisible Spirit. 32 Its Will became a reality and appeared, with Mind and the light, glorifying it. Word followed Will. For the anointed, the divine Self-Generated, 33 created everything by the Word.» — la cadena de Mente, Voluntad y Palabra: la Mente quiso crear por la palabra del Espíritu Invisible, su Voluntad se hizo realidad y la Palabra siguió a la Voluntad.
«The fourth eternal realm has been set up for the fourth luminary, Eleleth. There are three other aeons with it: perfection,» — la cuarta Luminaria, Eleleth, con sus tres eones; el tramo se corta al pie de la plana y el tercero de ellos, en la plana siguiente, es Sofía.
«These are the Four Luminaries that stand before the divine Self-Generated; these are the twelve aeons that stand before the Child of the Great One, the Self-Generated, the anointed, by the will and grace of the Invisible Spirit.» — el cómputo de las Luminarias: cuatro ante el Autogenerado divino y doce eones ante el Hijo del Grande.
«The Virgin Spirit named the human Pigeradamas, 40 and appointed him to [9] the first eternal realm with the great Self-Generated, the anointed, by the first luminary, Harmozel.» — el primer humano perfecto recibe nombre: el Espíritu Virginal lo llama Pigeradamas y lo asigna al primer reino eterno, junto a la primera Luminaria, Harmozel; el tramo cruza de plana.
«Because of you everything has come into being, and to you everything will return. I shall praise and glorify you, the Self-Generated, the eternal realms, the three, Father, Mother, Child, perfect power.» — el himno de Pigeradamas: por ti todo llegó a ser y a ti todo volverá, con la alabanza a la tríada Padre, Madre, Hijo.
«He appointed his son Seth to the second eternal realm, before the second luminary, Oroiael. In the third eternal realm were stationed the offspring of Seth, with the third luminary, Daveithai. The souls of the saints were stationed there.» — el reparto setiano de los reinos: Set en el segundo, ante Oroiael, y la descendencia de Set en el tercero, con Daveithai, donde se alojan las almas de los santos.
«In the fourth eternal realm were stationed the souls of those who were ignorant of the Fullness. 42 They did not repent immediately, but held out for a while and repented later. They came to be with the fourth luminary, Eleleth.» — y el cuarto: las almas de quienes ignoraron la Plenitud y no se arrepintieron de inmediato sino más tarde.
«Now, Sophia, who is the Wisdom of Insight and who constitutes an aeon, 43 conceived of a thought from herself, with the conception of the Invisible Spirit and Foreknowledge. She wanted to bring forth something like herself, without the consent of the Spirit, who had not given approval, without her partner and without his consideration. 44» — la caída de Sofía: quiso producir algo semejante a sí misma sin el consentimiento del Espíritu, sin su pareja y sin su consideración.
«Something came out of her that was imperfect and different in appearance from her, for she had produced it without her partner. It did not resemble its mother and was misshapen.» — y qué salió de ahí: algo imperfecto, distinto de ella en apariencia, que no se parecía a su madre y estaba deforme.
«When Sophia saw what her desire had produced, it changed into the figure of a snake with the face of a lion. Its eyes were like flashing bolts of lightning. 45» — la figura del engendro: una serpiente con cara de león y ojos como relámpagos.
«She surrounded it with a bright cloud and put a throne in the middle of the cloud so that no one would see it except the holy Spirit, who is called the Mother of the living. She named her offspring Yaldabaoth.» — y qué hizo con él: lo rodeó de una nube brillante con un trono en medio para que nadie lo viera, y lo llamó Yaldabaot.
«Yaldabaoth 51 stationed seven kings, one for each sphere of heaven, to reign over the seven heavens, and five to reign over the depth of the abyss. 52 He shared his fire with them, but he did not give away any of the power of the light he had taken from his mother. For he is ignorant darkness.» — el reparto de los reyes: siete sobre los siete cielos y cinco sobre la profundidad del abismo, con los que comparte su fuego pero no la luz robada a su madre.
«When light mixed with darkness, it made the darkness shine. When darkness mixed with light, it dimmed the light, and it became neither light nor darkness, but rather gloom.» — la mecánica de la mezcla: la luz hace brillar a la oscuridad y la oscuridad atenúa la luz, y el resultado no es ni luz ni oscuridad sino penumbra.
«This gloomy archon has three names: the first name is Yaldabaoth, the second is Sakla, the third is Samael. 53» — los tres nombres del arconte: Yaldabaot, Sakla y Samael.
«He is wicked in the mindlessness within him. He said, “I am God and there is no other god beside me,” 54 since he did not know from where his own strength had come.» — y su declaración: yo soy Dios y no hay otro dios fuera de mí, dicha por no saber de dónde vino su propia fuerza.
«The first is Athoth, and has the face of a sheep. The second is Eloaios, and has the face of a donkey. The third is Astaphaios, and has the face of a hyena. The fourth is Yao, 56 and has the face of a snake with seven heads. The fifth is Sabaoth, and has the face of a snake. The sixth is Adonin, and has the face of an ape. The seventh is Sabbataios, 57 and has a face of flaming fire.» — la serie de los siete con sus fisonomías animales: oveja, asno, hiena, serpiente de siete cabezas, serpiente, simio y cara de fuego llameante; el tramo cruza de plana.
«First is goodness, with the first power, Athoth. Second is forethought, with the second power, Eloaios. 60 Third is divinity, with the third power, Astaphaios. 61 Fourth is lordship, with the fourth power, Yao. Fifth is kingdom, with the fifth power, Sabaoth. 62 Sixth is jealousy, with the sixth power, Adonin. Seventh is understanding, with the seventh power, Sabbataios. 63» — la serie paralela de las siete cualidades y sus poderes: bondad, providencia, divinidad, señorío, reino, celo y entendimiento.
«They were named after the glory above for the destruction of the powers. Although the names given them by their maker were powerful, the names given them after the glory above would bring about their destruction and loss of power. That is why they have two names.» — y por qué esos poderes llevan dos nombres: los que les dio su hacedor son poderosos, y los tomados de la gloria de arriba traerán su destrucción.
«Yaldabaoth 64 organized everything after the pattern of the first aeons that had come into being, so that he might [13] create everything in an incorruptible form. Not that he had seen the incorruptible ones. Rather, the power that is in him, that he had taken from his mother, produced in him the pattern for the world order.» — cómo organiza Yaldabaot el mundo: según el patrón de los primeros eones, sin haberlos visto, porque el poder tomado de su madre produjo en él ese patrón; el tramo cruza de plana.
«But by announcing this, he suggested to the angels with him that there is another god. For if there were no other god, of whom would he be jealous?» — la objeción que el propio texto saca de la jactancia: al declararse celoso, Yaldabaot dio a entender que hay otro dios, porque si no lo hubiera, de quién tendría celos.
«The Lord laughed 67 and said, Do not suppose that it is as Moses said, above the waters. 68» — una de las enmiendas del texto a Moisés: el Señor ríe y niega que el moverse de la Madre sea lo que Moisés dijo sobre las aguas.
«No, when she recognized the wickedness that had taken place and the robbery her son had committed, she repented. When she became forgetful in the darkness of ignorance, she began to be ashamed. She did not dare to return, but she was agitated. 69 This agitation is the moving around.» — y qué era en cambio: al reconocer la maldad y el robo de su hijo, Sofía se arrepintió, se avergonzó y se agitó, y esa agitación es el moverse.
«She was taken up not to her own eternal realm, but instead to a position above her son. She was to remain in the ninth heaven until she restored what was lacking in herself. 72» — el lugar al que se la eleva tras el arrepentimiento: no a su propio reino sino sobre su hijo, en el noveno cielo, hasta restaurar lo que le faltaba.
«The name of the first is Athoth, whom generations call the [reaper]. 47 The second is Harmas, who is the jealous eye. 48 The third is Kalila-Oumbri.» — el arranque del catálogo de las doce autoridades que Yaldabaot engendra: Athoth el segador, Harmas el ojo celoso y Kalila-Oumbri; el tramo se corta al cambiar de plana.
«The fourth is Yabel. The fifth is Adonaios, who is called Sabaoth. 49 The sixth is Cain, whom generations of people call the sun. The seventh is Abel. The eighth is Abrisene. The ninth is Yobel. [11] The tenth is Armoupieel. The eleventh is Melcheir-Adonein. The twelfth is Belias, who is over the depth of the underworld. 50» — y el resto del catálogo en la plana siguiente, hasta Belias, que está sobre la profundidad del inframundo; los nombres van tal cual los imprime la traducción.
«The holy perfect Mother-Father, the complete Forethought, the image of the invisible one, being the Father of the All, through whom everything came into being, the first human— this is the one who showed them and appeared in human shape.» — la aparición de la imagen humana: la Madre-Padre perfecta, la Providencia completa, imagen del invisible y primer humano, que se muestra en forma humana.
«The entire realm of the first ruler quaked, and the foundations of the abyss shook. The bottom side of the waters above the material world was lit up by this image that had appeared. When all the authorities and the first ruler stared at this appearance, they saw the whole bottom side as it was lit up. And through the light they saw the shape of the image in the water.» — el efecto de esa aparición: tembló el reino del primer arconte, se sacudieron los cimientos del abismo y en el agua vieron la forma de la imagen.
«Yaldabaoth 77 said to the authorities with him, “Come, let’s create a human being after the image of God and with a likeness to ourselves, so that this human image may give us light.”» — la creación de Adán: Yaldabaot propone a las autoridades hacer un ser humano a imagen de Dios y a semejanza de ellos, para que esa imagen les dé luz.
«Each of the authorities contributed a psychical feature corresponding to the figure of the image they had seen. They created a being like the perfect first human, and said, “Let’s call it Adam, that its name may give us power of light.”» — y el cálculo con que lo nombran: cada autoridad aporta un rasgo psíquico y lo llaman Adán para que el nombre les dé poder de luz.
«The first one, goodness, created a soul of bone. The second, forethought, created a soul of sinew. The third, divinity, created a soul of flesh. The fourth, lordship, created a soul of marrow. The fifth, kingdom, created a soul of blood. The sixth, jealousy, created a soul of skin. The seventh, understanding, created a soul of hair.» — las siete almas que los siete poderes crean: de hueso, de tendón, de carne, de médula, de sangre, de piel y de cabello.
«The first one, who is Raphao, began by creating the head, Abron created the skull, 81 Meniggesstroeth created the brain,» — el arranque de la melotesia angélica, que reparte cada parte del cuerpo entre un ángel: Rafao la cabeza, Abrón el cráneo, Meniggesstroeth el cerebro. La lista sigue por decenas de nombres; se cita el marco y una muestra, y los nombres van tal cual los imprime la traducción; el tramo cruza de plana.
«Those who activate the limbs are, part by part: the head, Diolimodraza, the neck, Yammeax, the right shoulder, Yakouib, the left shoulder, Ouerton,» — la segunda lista, la de los que activan cada miembro: Diolimodraza la cabeza, Yammeax el cuello, Yakouib el hombro derecho, Ouerton el izquierdo; muestra del catálogo, que continúa igual hasta los dedos de los pies.
«Seven have been empowered over all these: Michael, Uriel, Asmenedas, Saphasatoel, Aarmouriam, Richram, Amiorps.» — y los siete puestos sobre esa segunda lista, que mezclan nombres angélicos conocidos con otros: Miguel, Uriel, Asmenedas, Saphasatoel, Aarmouriam, Richram y Amiorps.
«The source of the demons that are in the entire body is divided into four: heat, cold, wetness, dryness, and the mother of them all is matter.» — la fuente de los demonios del cuerpo, repartida en cuatro: calor, frío, humedad y sequedad, con la materia por madre de todos; el tramo cruza de plana.
«The four principal demons are: Ephememphi, the demon of pleasure, Yoko, the demon of desire, Nenentophni, the demon of grief, Blaomen, the demon of fear.» — los cuatro demonios principales: Ephememphi el del placer, Yoko el del deseo, Nenentophni el de la aflicción y Blaomen el del miedo.
«From grief come jealousy, envy, pain, trouble, distress, hardheartedness, anxiety, sorrow, and others. From pleasure comes an abundance of evil, vain conceit, and the like. From desire come anger, wrath, bitterness, intense lust, greed, and the like. From fear come terror, servility, anguish, and shame.» — las pasiones que salen de cada demonio: de la aflicción, celos, envidia y dolor; del placer, abundancia de mal y vanidad; del deseo, ira y codicia; del miedo, terror, servilismo, angustia y vergüenza.
«Now, there are others over the remaining passions, and I have not told you about them. If you want to know about them, the information is recorded in the Book of Zoroaster . 89» — el texto declara su propia fuente para el resto del catálogo y remite a otro libro: el Libro de Zoroastro; el tramo cruza de plana.
«They said to Yaldabaoth, “Breathe some of your spirit into the face of Adam, and the body will arise.”» — la estratagema de las cinco luminarias: aconsejan a Yaldabaot soplar su espíritu en el rostro de Adán para que el cuerpo se levante.
«He breathed his spirit into Adam. 91 The spirit is the power of his mother, but he did not realize this, because he lives in ignorance.» — y el efecto que él no advierte: el espíritu que sopla es el poder de su madre, y no lo sabe porque vive en la ignorancia.
«Although Adam came into being through all of them, and they gave their power to this human, Adam was more intelligent than the creators and the first ruler.» — la inversión que sigue: Adán resulta más inteligente que sus creadores y que el primer arconte; el tramo cruza de plana.
«So with its benevolent and most merciful Spirit, the Mother-Father sent a helper to Adam—enlightened Insight, who is from the Mother-Father and who was called Life. 93» — la ayuda enviada a Adán: la Providencia iluminada, que viene de la Madre-Padre y se llamó Vida.
«She helped the whole creature, laboring with it, restoring it to its fullness, teaching it about the descent of the seed, 94 teaching it about the way of ascent, which is the way of descent. 95» — y qué hace esa ayudante: restaurar la plenitud de la criatura y enseñarle el descenso de la simiente y el camino de ascenso, que es el de descenso.
«The rulers brought Adam into the shadow of death so that they might produce a figure again, from earth, water, fire, and the spirit that comes from matter 98 —that is, from the ignorance of darkness, and desire, and their own phony spirit.» — la segunda hechura: los arcontes llevan a Adán a la sombra de la muerte para rehacerlo de tierra, agua, fuego y el espíritu de la materia.
«This figure is the cave for remodeling the body that these criminals put on the human, the fetter of forgetfulness. 99 Adam became a mortal person, the first to descend and the first to become estranged.» — y qué es esa figura según el texto: la cueva en que estos criminales rehacen el cuerpo, la atadura del olvido, con la que Adán se vuelve mortal.
«The archons took Adam and put Adam in paradise. They said, “Eat,” meaning, Do so in a leisurely manner. 100 But in fact their pleasure is bitter and their beauty is perverse. Their pleasure is a trap, their trees are a sacrilege, their fruit is deadly poison, and their promise is death.» — la lectura invertida del paraíso: los arcontes ponen a Adán en él y su placer es amargo, su belleza perversa, su fruto veneno mortal y su promesa la muerte.
«The root of their tree is bitter, its branches are death, its shadow is hatred, a trap is in its leaves, its blossom is bad ointment, its fruit is death, desire is its seed, and it blossoms in darkness.» — y el árbol de la vida de ellos, descrito parte por parte: raíz amarga, ramas de muerte, sombra de odio, trampa en las hojas, flor de mal ungüento, fruto de muerte y deseo por simiente.
«But the archons lingered in front of what they call the tree of the knowledge of good and evil, which is enlightened Insight, 103 so that Adam might not behold its fullness 104 and recognize his shameful nakedness.» — la identificación clave: lo que los arcontes llaman árbol del conocimiento del bien y del mal es la Providencia iluminada, y lo custodian para que Adán no vea su plenitud; el tramo cruza de plana.
«But I 105 was the one who induced them to eat.» — y la declaración del revelador que invierte el relato: fui yo quien los indujo a comer.
«The Savior laughed and said, The serpent instructed them to eat of the wickedness of sexual desire and destruction so that Adam might be of use to the serpent.» — la enmienda sobre la serpiente: el Salvador ríe y dice que ella los instruyó a comer del deseo sexual y de la destrucción, para que Adán le fuera útil.
«The Savior said, It is not as Moses wrote and you heard. He said in his first book, 108 “He put Adam to sleep.” 109 Rather, this deep sleep was a loss of sense.» — otra enmienda a Moisés: el sueño profundo no fue el que escribió Moisés en su primer libro sino una pérdida del sentido.
«Thus the first ruler said through the prophet, “I shall make their minds sluggish, that they may neither understand nor discern.” 110» — y la cita que el texto pone en boca del primer arconte por medio del profeta: volveré torpes sus mentes para que no entiendan ni disciernan.
«The first ruler removed part of Adam’s power and created another figure in the form of a female, like the image of Insight that had appeared to him. He put [23] the part he had taken from the power of the human being into the female creature. It did not happen, however, the way Moses said: “Adam’s rib.” 111» — la creación de Eva y la tercera enmienda a Moisés: el arconte tomó parte del poder de Adán y formó una figura femenina, y no ocurrió como Moisés dijo, la costilla de Adán; el tramo cruza de plana.
«Adam saw the woman beside him. At once enlightened Insight appeared and removed the veil that covered his mind. He sobered up from the drunkenness of darkness. He recognized his counterpart and said, “This is now bone from my bones and flesh from my flesh.”» — el reconocimiento de Adán: la Providencia iluminada le quita el velo de la mente, se despeja de la ebriedad de la oscuridad y reconoce a su contraparte.
«Our sister Sophia is the one who descended in an innocent manner to restore what she lacked. For this reason she was called Life 114 —that is, the Mother of the living» — el texto llama hermana a Sofía y explica su nombre: descendió inocentemente para restaurar lo que le faltaba, y por eso se la llamó Vida, la Madre de los vivientes.
«As for me, I appeared in the form of an eagle 117 upon the tree of knowledge, which is the Insight of the pure enlightened Forethought, that I might teach the human beings and awaken them from the depth of sleep.» — la escena del águila: el revelador declara haber aparecido en forma de águila sobre el árbol del conocimiento para enseñar a los humanos y despertarlos.
«The first ruler defiled Eve and produced in her two sons, a first and a second: Elohim and Yahweh. 121» — la genealogía que el texto da a los hijos de Eva: el primer arconte la mancilló y produjo en ella dos hijos, Elohim y Yahvé; el tramo cruza de plana.
«Elohim has the face of a bear, Yahweh has the face of a cat. One is just, the other is unjust. He placed Yahweh over fire and wind, he placed Elohim over water and earth. He called them by the names Cain and Abel, with a view to deceive. 122» — y su reparto: Elohim con cara de oso y Yahvé con cara de gato, uno justo y otro injusto, y el arconte los llamó Caín y Abel para engañar.
«Athoth, Armas, Kalila, Yabel, Sabaoth, Cain, Abel. 85» — los siete puestos sobre la melotesia angélica: Athoth, Armas, Kalila, Yabel, Sabaoth, Caín y Abel; la lista arranca al pie de la plana anterior.
«To this day sexual intercourse has persisted because of the first ruler. He planted sexual desire within the woman who belongs to Adam. Through intercourse the first ruler produced duplicate bodies, and he blew some of his false spirit into them.» — el origen que el texto da al coito: lo plantó el primer arconte como deseo en la mujer, y por él produjo cuerpos duplicados en los que sopló su espíritu falso.
«When Adam came to know the counterpart of his own foreknowledge, he produced a son like [25] the child of humanity. He called him Seth, after the manner of the generation in the eternal realms. 125» — el nacimiento de Set: Adán conoce la contraparte de su propia presciencia y engendra un hijo al que llama Set, a la manera de la generación de los reinos eternos; el tramo cruza de plana.
«The human beings were made to drink water of forgetfulness 126 by the first ruler, so that they might not know where they had come from.» — el agua del olvido: el primer arconte se la hace beber a los humanos para que no sepan de dónde vinieron.
«Those upon whom the spirit of life will descend and whom the spirit will empower will be saved, and will become perfect and worthy of greatness, and will be cleansed there of all evil and the anxieties of wickedness, since they are no longer anxious for anything except the incorruptible alone, and concerned with that from this moment on, without anger, jealousy, envy, desire, or greed for anything.» — la respuesta sobre la suerte de las almas: quienes reciban el espíritu de vida serán salvos, perfeccionados y limpiados de todo mal, sin ira, celos, envidia, deseo ni codicia.
«They are affected by nothing but being in the flesh alone, and they wear the flesh as they look forward to a time when they will be met [26] by those who receive them. Such people are worthy of the incorruptible, eternal life and calling. They endure everything and bear everything so as to finish the contest 127 and receive eternal life.» — y en qué estado quedan mientras tanto: nada los afecta salvo estar en la carne, que llevan esperando a quienes los reciban; el tramo cruza de plana.
«He answered and said to me, If the spirit descends upon them, 129 by all means they will be saved and transformed. Power will descend upon every person, for without it no one could stand. 130» — la respuesta sobre quienes no hicieron esas cosas: si el espíritu desciende sobre ellos serán salvos y transformados, porque sin ese poder nadie podría sostenerse.
«But people upon whom the false spirit descends are misled by it and go astray.» — y el contraste: aquellos sobre quienes desciende el espíritu falso son extraviados por él.
«He laughed and said to me, The soul in which there is more power than the contemptible spirit is strong. She escapes from evil, and through the intervention of the incorruptible one, she is saved and is taken up to eternal rest. 131» — la suerte del alma en que hay más poder que espíritu despreciable: escapa del mal y es llevada al reposo eterno.
«This soul will be made to follow another soul in whom the spirit of life dwells, and she is saved through that one. Then she will not be thrust into flesh again.» — la doctrina de la transmigración que el texto enuncia: el alma se hace seguir a otra en la que mora el espíritu de vida, y por esa se salva y ya no vuelve a la carne.
«He said to me, They will be taken to the place where the angels of misery go, where there is no repentance. They will be kept there until the day when those who have blasphemed against the spirit will be tortured and punished eternally.» — y la suerte de quienes tuvieron conocimiento y se apartaron: el lugar de los ángeles de la miseria, donde no hay arrepentimiento.
«Together they fornicated with Sophia, and through them was produced bitter fate, 134 the final, fickle bondage. Fate is like this because the powers are fickle.» — el origen del destino: el primer arconte y sus poderes fornicaron con Sofía y de ahí salió el destino amargo, la atadura final y voluble.
«For from fate have come all iniquity and injustice and blasphemy, the bondage of forgetfulness, and ignorance, and all burdensome orders, weighty sins, and great fears.» — y qué sale del destino: toda iniquidad, injusticia y blasfemia, la atadura del olvido, la ignorancia y los grandes miedos.
«The enlightened majesty of Forethought, however, warned Noah. Noah announced this to all the offspring, the human children, but those who were strangers to him did not listen to him. It did not happen the way Moses said, “They hid in an ark.” 136» — la enmienda del texto al relato del diluvio: la Providencia advirtió a Noé y no ocurrió como Moisés dijo, que se escondieron en un arca.
«Rather, they hid in a particular place, not only Noah, but also many other people from the unshakable generation. They entered that place and hid in a bright cloud.» — y qué dice que ocurrió: se escondieron en un lugar, no solo Noé sino muchos de la generación inconmovible, en una nube brillante.
«They created a contemptible spirit similar to the spirit that had descended, in order to adulterate souls through this spirit. The angels changed their appearance to look like the partners of these women, and filled the women with the spirit of darkness that they had concocted, and with evil.» — la segunda estratagema de los ángeles con las hijas de los hombres: crean un espíritu despreciable semejante al que había descendido y cambian de apariencia para parecer los compañeros de esas mujeres.
«They brought gold, silver, gifts, copper, iron, metal, and all sorts of things. They brought great anxieties to the people who followed them, [30] leading them astray with many deceptions.» — y qué trajeron con ello: oro, plata, regalos, cobre, hierro, metal y toda clase de cosas, con grandes ansiedades y engaños; el tramo cruza de plana.
«Now I, the perfect Forethought of the All, transformed myself into my offspring. I existed first and went down every path. 138» — el himno final de la Providencia, en primera persona: se transformó en su propia descendencia, existió primero y recorrió todo camino.
«I traveled in the realm of great darkness, and continued until I entered the midst of the prison. The foundations of chaos shook, and I hid from them because of their evil, and they did not recognize me.» — el primer descenso: hasta el centro de la prisión, con los cimientos del caos temblando y sin que la reconocieran.
«Again I returned, a second time, and went on. I had come from the inhabitants of light—I, the remembrance of Forethought.» — el segundo descenso, declarado como venido de los habitantes de la luz.
«Again, a third time, I went forth— I am the light dwelling in light, I am the remembrance of Forethought— so that I might enter the midst of darkness and the bowels [31] of the underworld. I brightened my face with light from the consummation of their realm and entered the midst of their prison, which is the prison of the body.» — y el tercero, que llega a la prisión que el texto identifica con el cuerpo.
«I said, Let whoever hears arise from deep sleep. 139» — la llamada del despertar: que quien oiga se levante del sueño profundo.
«Arise, remember that you have heard and trace your root, which is I, the compassionate. Guard yourself against the angels of misery, the demons of chaos, and all who entrap you, and beware of deep sleep and the trap 140 in the bowels of the underworld.» — y el encargo a quien despierta: recordar lo oído, rastrear su raíz y guardarse de los ángeles de la miseria, de los demonios del caos y del sueño profundo.
«I raised and sealed the person in luminous water with Five Seals, that death might not prevail over the person from that moment on.» — el sellado con los Cinco Sellos en agua luminosa, para que la muerte no prevalezca; el tramo cruza de plana.
«I have told you everything for you to record and communicate secretly to your spiritual friends. This is the mystery of the unshakable generation.» — el encargo final al discípulo: registrar todo y comunicarlo en secreto a sus amigos espirituales, porque es el misterio de la generación inconmovible.
«He said to him, “Cursed be anyone who will trade these things for a gift, for food, drink, clothes, or anything» — y la maldición que protege el libro: maldito quien cambie estas cosas por un regalo, comida, bebida o ropa; el tramo se corta al cambiar de plana.
«They bind her with chains and throw her into prison. 132 They go around with her until she awakens from forgetfulness and acquires knowledge.» — la suerte de las almas que no supieron a quién pertenecen: las autoridades las encadenan y encarcelan y van con ellas hasta que despiertan del olvido y adquieren conocimiento.
«Thus all of creation has been blinded so that none might know the God that is over them all. Because of the bondage of forgetfulness, their sins have been hidden. They have been bound» — la consecuencia cosmológica del destino: toda la creación quedó cegada para que nadie conozca al Dios que está sobre todos; el tramo se corta al pie de la plana.
«with dimensions, times, and seasons, and fate is master of all.» — y con qué quedó atada, al otro lado del corte: con dimensiones, tiempos y estaciones, y el destino es amo de todo.
«These are the hidden sayings that the living Jesus spoke and Judas Thomas the Twin 2 recorded. 3» — el prólogo del Evangelio según Tomás (NHC II,2) declara su origen y su condición: dichos ocultos que el Jesús viviente habló y Judas Tomás el Gemelo registró.
«And he 4 said, “Whoever discovers the interpretation of these sayings will not taste death.” 5» — el dicho 1 y la promesa que gobierna el libro entero: quien descubra la interpretación de estos dichos no gustará la muerte.
«(1) Jesus said, 6 “Let one who seeks not stop seeking until one finds. (2) When one finds, one will be troubled. (3) When one is troubled, one will marvel (4) and will reign over all.” 7» — el dicho 2 y su escala de la búsqueda: quien busca no cese hasta hallar, al hallar se turbará, al turbarse se maravillará y reinará sobre todo.
«(1) Jesus said, “If your leaders say to you, ‘Look, the kingdom is in heaven,’ then the birds of heaven will precede you. (2) If they say to you, ‘It is in the sea,’ 8 then the fish will precede you. (3) Rather, the kingdom is inside you and it is outside you. 9» — el dicho 3 objeta a los dirigentes que sitúan el reino en el cielo o en el mar: si así fuera, las aves y los peces llegarían antes, y el reino está dentro y fuera.
«(4) “When you know yourselves, then you will be known, [33] and you will understand that you are children of the living Father. (5) But if you do not know yourselves, then you dwell in poverty, and you are poverty.” 10» — y el remate del dicho 3: al conocerse uno es conocido y entiende que es hijo del Padre viviente, y quien no se conoce mora en la pobreza y es la pobreza.
«(1) Jesus said, “The person old in days will not hesitate to ask a little child seven days old 11 about the place of life, and that person will live. 12 (2) For many of the first will be last 13 (3) and will become a single one.”» — el dicho 4: el anciano preguntará al niño de siete días por el lugar de la vida, y muchos primeros serán últimos y se volverán uno solo.
«(1) Jesus said, “Know what is in front of your face, and what is hidden from you will be disclosed to you. 14 (2) For there is nothing hidden that will not be revealed.” 15» — el dicho 5: conoce lo que tienes delante y lo oculto se te descubrirá, porque nada hay oculto que no vaya a revelarse.
«(1) His disciples asked him and said to him, “Do you want us to fast? How should we pray? Should we give to charity? What diet should we observe?” 16 (2) Jesus said, “Do not lie, (3) and do not do what you hate, 17 (4) because all things are disclosed before heaven. 18 (5) For there is nothing hidden that will not be revealed, (6) and there is nothing covered that will remain undisclosed.” 19» — el dicho 6 responde a las preguntas sobre ayuno, oración, limosna y dieta con otra cosa: no mentir y no hacer lo que uno detesta; el tramo cruza de plana.
«(1) Jesus said, “Blessed is the lion that the human will eat, so that the lion becomes human. (2) And cursed 20 is the human that the lion will eat, and the lion will become human.” 21» — el dicho 7 del león, que la propia traducción deja en su forma difícil: dichoso el león que el hombre coma y maldito el hombre que el león coma.
«Jesus said, “I have thrown fire upon the world, and look, I am watching it until it blazes.” 25» — el dicho 10: he echado fuego sobre el mundo y lo vigilo hasta que arda.
«(2) “The dead are not alive, and the living will not die. (3) “During the days when you ate what is dead, you made it alive. When you are in the light, what will you do? 27 (4) “On the day when you were one, you became two. But when you become two, what will you do?”» — el dicho 11 en su tramo paradójico: los muertos no viven y los vivos no morirán; el día en que erais uno os hicisteis dos.
«(2) Jesus said to them, “No matter where you have come from, you are to go to James the Just, for whose sake heaven and earth came into being.” 28» — el dicho 12 nombra al sucesor: vayan a Santiago el Justo, por quien el cielo y la tierra llegaron a ser.
«(5) Jesus said, “I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended.”» — el dicho 13 y la negativa de Jesús a ser maestro: han bebido y se han embriagado del manantial burbujeante que él cuidó.
«(1) Jesus said to them, “If you fast, you will bring sin upon yourselves, (2) and if you pray, you will be condemned, (3) and if you give to charity, you will harm your spirits. 33» — el dicho 14 invierte las tres obras de piedad: ayunar acarrea pecado, orar acarrea condena y dar limosna daña el espíritu.
«Jesus said, “When you see one who was not born of woman, fall on your faces and worship. That is your father.” 37» — el dicho 15: al ver a uno no nacido de mujer, póstrense y adórenlo, porque ese es su padre.
«(1) Jesus said, “Perhaps people think that I have come to impose peace upon the world. (2) They do not know that I have come to impose conflicts upon the earth: fire, sword, war. (3) For there will be five [36] in a house: there will be three against two and two against three, father against son and son against father, (4) and they will stand alone.” 38» — el dicho 16 y el conflicto: no vino a imponer paz sino fuego, espada y guerra, con la casa dividida tres contra dos; el tramo cruza de plana.
«Jesus said, “I shall give you what no eye has seen, what no ear has heard, what no hand has touched, what has not arisen in the human heart.” 39» — el dicho 17, que Meyer señala parecido a lo que Pablo cita en 1 Corintios 2:9: daré lo que ningún ojo vio ni oído oyó ni mano tocó.
«(2) Jesus said, “Have you discovered the beginning, then, so that you are seeking the end? For where the beginning is the end will be. (3) Blessed is one who stands at the beginning: that one will know the end and will not taste death.” 41» — el dicho 18 devuelve la pregunta por el fin: ¿han descubierto el principio, que buscan el fin?, porque donde está el principio estará el fin.
«(3) “For there are five trees in paradise for you; they do not change, summer or winter, and their leaves do not fall. (4) Whoever knows them will not taste death.” 44» — el dicho 19 y los cinco árboles del paraíso, que no cambian en verano ni en invierno y cuyas hojas no caen.
«(4) Jesus said to them, “When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, (5) and when you make male and female into a single one, so that the male will not be male nor the female be female, (6) when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, (7) then you will enter [the kingdom].” 52» — el dicho 22 del Evangelio según Tomás y su programa de unificación: hacer de los dos uno, lo interior como lo exterior, lo de arriba como lo de abajo, y varón y hembra un solo uno.
«Jesus said, “I shall choose you, one from a thousand and two from ten thousand, and they will stand as a single one.” 53» — el dicho 23 y su proporción: uno de mil y dos de diez mil, y quedarán en pie como uno solo.
«(3) There is light within a person of light, and it 54 shines on the whole world. If it does not shine, it is dark.” 55» — el dicho 24: hay luz dentro de una persona de luz y alumbra al mundo entero, y si no alumbra, es oscuridad.
«(1) “If you do not fast from the world, you will not find the kingdom. (2) If you do not observe the Sabbath as a Sabbath, you will not see the Father.”» — el dicho 27 y su doble condición: ayunar del mundo para hallar el reino y guardar el sábado como sábado para ver al Padre.
«(1) Jesus said, “I took my stand in the midst of the world, and in flesh I appeared to them. 60 (2) I found them all drunk, and I did not find any of them thirsty. (3) My soul ached for the children of humanity, 61 because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty. (4) But now they are drunk. When they shake off their wine, then they will repent.”» — el dicho 28: se puso en pie en medio del mundo y en carne se les apareció, los halló a todos ebrios y a ninguno sediento.
«(1) Jesus said, “If the flesh came into being because of spirit, it is a marvel, (2) but if spirit came into being because of the body, it is a marvel of marvels. (3) Yet I marvel [39] at how this great wealth has come to dwell in this poverty.” 62» — el dicho 29 y su escala de asombro: que la carne exista por el espíritu es maravilla y que el espíritu exista por el cuerpo es maravilla de maravillas; el tramo cruza de plana.
«(1) Jesus said, “Where there are three deities, they are divine. (2) Where there are two or one, I am with that one.” 63» — el dicho 30, difícil en la propia traducción: donde hay tres deidades son divinas, y donde hay dos o uno, él está con ese.
«(1) Jesus said, “The Pharisees and the scholars have taken 73 the keys of knowledge 74 and have hidden them. (2) They have not entered, nor have they allowed those who want to enter to do so.» — el dicho 39 y su acusación: fariseos y escribas tomaron las llaves del conocimiento y las escondieron, y ni entraron ni dejaron entrar.
«Jesus said, “Be passersby.” 79» — el dicho 42 entero, que el volumen imprime en tres palabras: sean transeúntes.
«(2) “You do not know who I am from what I say to you. 80 (3) Rather, you have become like the Jewish people, for they love the tree but hate its fruit, or they love the fruit but hate the tree.” 81» — el dicho 43 y su reproche: no saben quién es él por lo que dice, y se han vuelto como los que aman el árbol y odian su fruto.
«(1) Jesus said, “From Adam to John the Baptizer, among those born of women, there is no one greater than John the Baptizer, so that his eyes 84 should not be averted. 85 (2) But I have said that whoever among you becomes a child will know the kingdom and will become greater than John.” 86» — el dicho 46 y su giro: nadie nacido de mujer es mayor que Juan el Bautista, y quien se haga niño conocerá el reino y será mayor que él.
«(1) Jesus said, “Blessed are those who are alone 91 and chosen, for you will find the kingdom. (2) For you have come from it, and you will return there again.” 92» — el dicho 49: dichosos los solitarios y elegidos, porque hallarán el reino, de donde vinieron y adonde volverán.
«(1) Jesus said, “If they say to you, ‘Where have you come from?’ say to them, ‘We have come from the light, from the place where the light came into being by itself, established [itself], [42] and appeared in their image.’ (2) If they say to you, ‘Is it you?’ 93 say, ‘We are its children, and we are the chosen of the living Father.’ (3) If they ask you, ‘What is the evidence of your Father in you?’ say to them, ‘It is motion and rest.’” 94» — el dicho 50 y su catecismo de las tres respuestas: venimos de la luz, somos sus hijos y elegidos del Padre viviente, y la evidencia del Padre es movimiento y reposo; el tramo cruza de plana.
«(2) He said to them, “What you look for has come, but you do not know it.” 96» — el dicho 51 y su escatología presente: lo que buscan ya ha llegado y no lo saben.
«(2) He said to them, “You have disregarded the living one who is in your presence and have spoken of the dead.” 98» — el dicho 52 responde a los veinticuatro profetas de Israel: han desatendido al viviente que tienen delante y han hablado de los muertos.
«(12) “Buyers and merchants [will] not enter the places of my Father.” 122» — el remate del dicho 64, la parábola del banquete: compradores y mercaderes no entrarán en los lugares del Padre.
«Jesus said, “Show me the stone that the builders rejected: that is the cornerstone.” 126» — el dicho 66 en su forma imperativa: muéstrenme la piedra que los constructores rechazaron, que es la piedra angular.
«Jesus said, “One who knows everything but lacks in oneself lacks everything.” 127» — el dicho 67: quien lo sabe todo pero carece de sí mismo carece de todo.
«(1) Jesus said, “If you bring forth what is within you, what you have will save you. (2) If you do not have that within you, what you do not have within you [will] kill you.” 131» — el dicho 70 y su doble filo: lo que uno saca de dentro lo salva, y lo que no tiene dentro lo mata.
«Jesus said, “There are many standing at the door, but those who are alone 140 will enter the wedding chamber.” 141» — el dicho 75: muchos están de pie a la puerta, pero los solitarios entrarán en la cámara nupcial.
«(1) Jesus said, “I am the light that is over all things. 144 I am all: from me all has come forth, and to me all has reached. 145 (2) Split a piece of wood; I am there. (3) Lift up the stone, and you will find me there.” 146» — el dicho 77 y su panteísmo declarado: soy la luz sobre todas las cosas, soy el todo, partan un leño y allí estoy, levanten la piedra y allí me hallarán.
«(2) He said to [her], “Blessed are they who have heard the word of the Father and have truly kept it. 149 (3) For there will be days when you will say, ‘Blessed is the womb that has not conceived and the breasts that have not given milk.’” 150» — el dicho 79 responde a la mujer que bendice el vientre que lo llevó: dichosos los que oyeron la palabra del Padre y la guardaron.
«(1) Jesus said, “Whoever is near me is near the fire, (2) and whoever is far from me is far from the kingdom.” 153» — el dicho 82: quien está cerca de él está cerca del fuego y quien está lejos de él está lejos del reino.
«(1) Jesus said, “Images are visible to people, but the light within them is hidden in the image of the Father’s light. (2) He will be disclosed, but his image is hidden by his light.”» — el dicho 83 sobre las imágenes: son visibles y la luz que hay en ellas está oculta en la imagen de la luz del Padre.
«(1) Jesus said, “Adam came from great power 155 and great wealth, but he was not worthy of you. (2) For had he been worthy, [he would] not [have tasted] death.”» — el dicho 85 y su inversión de Adán: vino de gran poder y gran riqueza y no fue digno de ustedes, porque si lo hubiera sido no habría gustado la muerte.
«(1) Jesus said, “Why do you wash the outside of the cup? (2) Don’t you understand that the one who made the inside is also the one who made the outside?” 161» — el dicho 89: por qué lavan el exterior de la copa, si quien hizo el interior hizo también el exterior.
«(2) He said to them, “You examine the face of heaven and earth, but you have not come to know the one who is in your presence, and you do not know how to examine this moment.” 164» — el dicho 91 y su reproche: examinan la faz del cielo y de la tierra y no conocen al que tienen delante ni saben examinar este momento; el tramo cruza de plana.
«(1) Jesus said, “Seek and you will find. 165 (2) In the past, however, I did not tell you the things about which you asked me then. Now I am willing to tell them, but you are not seeking them. 166» — el dicho 92 y su reserva: antes no les dijo lo que preguntaban y ahora quiere decirlo, pero ya no lo buscan.
«(1) [Jesus said], “If you have money, [49] do not lend it at interest. (2) Rather, give [it] to someone from whom you will not get it back.” 169» — el dicho 95 sobre el dinero: no prestarlo a interés sino darlo a quien no lo devolverá.
«(1) Jesus said, “The [Father’s] kingdom is like a woman who was carrying a [jar] full of meal. (2) While she was walking along a distant road, the handle of the jar broke and the meal spilled behind her [along] the road. (3) She did not know it; she had not noticed a problem. 171 (4) When she reached her house, she put the jar down and discovered that it was empty.” 172» — el dicho 97, la parábola de la jarra de harina, que Meyer señala sin paralelo en los evangelios: la mujer camina sin notar que la harina se derrama y llega a casa con la jarra vacía; el tramo cruza de plana.
«(2) He said to them, “Give Caesar the things that are Caesar’s, (3) give God the things that are God’s, (4) and give me what is mine. 175» — el dicho 100 añade un tercer término al de los evangelios: den al César lo del César, a Dios lo de Dios y a mí lo mío.
«(3) For my mother [gave me [50] falsehood], 176 but my true [mother] 177 gave me life.” 178» — el dicho 101 y su doble madre: la una le dio falsedad y la verdadera le dio vida; los corchetes son restituciones del editor.
«Jesus said, “Woe to the Pharisees, for they are like a dog sleeping in the cattle manger, for it does not eat or [let] the cattle eat.” 179» — el dicho 102: ay de los fariseos, que son como el perro echado en el pesebre, que ni come ni deja comer al ganado.
«Jesus said, “Whoever knows the father and the mother will be called the child of a whore.” 183» — el dicho 105, que el volumen imprime sin suavizar: quien conozca al padre y a la madre será llamado hijo de puta.
«(1) Jesus said, “The heavens and the earth will roll up in your presence, (2) and whoever is living from the living one will not see death.” 190» — el dicho 111: los cielos y la tierra se enrollarán en su presencia, y quien viva del viviente no verá la muerte.
«(1) Jesus said, “Woe to the flesh that depends on the soul. (2) Woe to the soul that depends on the flesh.”» — el dicho 112 y su ay doble: a la carne que depende del alma y al alma que depende de la carne.
«(2) “It will not come by watching for it. (3) It will not be said, 193 ‘Look, here it is,’ or ‘Look, there it is.’ (4) Rather, the Father’s kingdom is spread out upon the earth, and people do not see it.” 194» — el dicho 113 y su escatología: el reino no viene por estar al acecho, está extendido sobre la tierra y la gente no lo ve.
«(1) Simon Peter said to them, “Mary should leave us, for females are not worthy of life.” (2) Jesus said, “Look, I shall guide her to make her male, so that she too may become a living spirit resembling you males. (3) For 195 every female who makes herself male will enter heaven’s kingdom.”» — el dicho 114, el último y el más disputado: Pedro pide que María se vaya porque las mujeres no son dignas de la vida, y Jesús responde que la hará varón; el volumen lo imprime sin glosarlo dentro del texto; el tramo cruza de plana.
«Whoever has come to know the world has discovered the body, (2) and whoever has discovered the body, of that person the world is not worthy.” 151» — el dicho 80: quien conoció el mundo halló el cuerpo, y de quien halló el cuerpo el mundo no es digno. El dicho 56 dice lo mismo con *carcass* en lugar de *body*, y el volumen imprime las dos formas sin armonizarlas.
«The Father’s kingdom is like a person who wanted to put someone powerful to death. (2) While at home he drew his sword and thrust it into the wall to find out whether his hand would go in. (3) Then he killed the powerful one.” 173» — el dicho 98, la parábola del asesino, que Meyer señala sin paralelo en los evangelios: prueba la mano contra el muro antes de matar al poderoso.
«[P. Oxy. 654] These are the [hidden] sayings [that] the living Jesus spoke [and Judas, who is] also called Thomas, [recorded].» — el prólogo del Evangelio griego según Tomás, testimonio paralelo que el volumen imprime a continuación del copto: dichos ocultos que el Jesús viviente habló y Judas, también llamado Tomás, registró; los corchetes son restituciones del editor.
«(1) [Jesus says], “Let one who [seeks] not stop [seeking until] one finds. (2) When one finds, [one will be astonished, (3) and having been] astonished, one will reign, (4) and [having reigned], one will [rest].”» — el dicho 2 en griego añade un peldaño que el copto no trae: tras reinar, se reposará.
«(3) And [God’s kingdom] 2 is inside you [and outside you. (4) Whoever] knows [oneself] will find this. [And when you] know yourselves, [you will understand that] you are [children] of the [living] Father.» — y la variante griega del dicho 3: el reino está dentro y fuera, y quien se conoce a sí mismo lo hallará.
«(2) Jesus says, “[Do not lie, (3) and] do not do [what] you [hate, (4) because all things are disclosed before] truth.» — la variante griega del dicho 6: todo queda al descubierto ante la verdad, donde el copto dice ante el cielo.
«(1) [Jesus says], “Where there are [three, they are without] God, 5 (2) and where there is only [one], I say, I am with that one.» — la variante griega del dicho 30, que dice lo contrario del copto: donde hay tres están sin Dios, y donde hay uno solo, él está con ese.
«(2) “Lift up the stone, and you will find me there. (3) Split the piece of wood, and I am there.”» — el griego imprime el dicho 77 pegado al 30, en orden invertido respecto del copto: levanten la piedra y allí me hallarán, partan el leño y allí estoy.
«[P. Oxy. 655] (1) [Jesus says, “Do not worry], from morning [to nightfall nor] from evening [to] morning, either [about] your [food], what [you will] eat, [or] about [your robe], what clothing you [will] wear. (2) [You are much] better than the lilies, which do not card or [spin]. (3) And since you have one article of clothing, what 6 …you…? 7 (4) Who might add to your stature? That is the one who will give you your clothing.’”» — la variante griega del dicho 36, mucho más larga que la copta: añade los lirios que no cardan ni hilan y la pregunta por quien añade a la estatura.
«“One who seeks will find me in children from seven years, for there, hidden in the fourteenth age, 9 I am revealed.”» — el testimonio de Hipólito para el dicho 4, que ningún manuscrito trae: quien busca me hallará en los niños desde los siete años, porque allí, oculto en la edad decimocuarta, me revelo.
«“If you ate dead things and made them living, what will you do if you eat living things?”» — y el testimonio de Hipólito para el dicho 11: si comieron cosas muertas y las hicieron vivas, qué harán si comen cosas vivas.
«A slave seeks only to be free and does not seek the master’s estate. For a child it is not enough to be a child, but a child claims the father’s inheritance.» — el Evangelio según Felipe (NHC II,3) distingue al esclavo del hijo: el esclavo solo busca ser libre, el hijo reclama la herencia del padre.
«Heirs to the dead are dead, and what they inherit is dead. Heirs to the living are alive, and they inherit both the living and the dead.» — la regla de la herencia: los herederos de los muertos están muertos y lo que heredan está muerto; los herederos de los vivos viven y heredan lo vivo y lo muerto.
«Light and darkness, life and death, and right and left are siblings 7 of one another, and inseparable. For this reason the good are not good, the bad are not bad, life is not life, and death is not death. Each will dissolve into its original nature, but what is superior to the world cannot be dissolved, for it is eternal.» — la tesis sobre los pares: luz y oscuridad, vida y muerte, derecha e izquierda son hermanos e inseparables, de modo que lo bueno no es bueno ni la muerte es muerte.
«The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word “god” thinks not of what is real but rather of what is unreal.» — la crítica del nombre: los nombres de las cosas del mundo engañan del todo y apartan el corazón de lo real.
«Only one name is not pronounced in the world, the name the Father gave the Son. It is the name above all; it is the Father’s name. For the Son would not have become Father if he had not put on the Father’s name. Those who have this name understand it but do not speak it. Those who do not have it cannot even understand it.» — el único nombre que no se pronuncia en el mundo: el que el Padre dio al Hijo, que quienes lo tienen entienden y no dicen.
«Truth brought forth names 8 in the world for us, and no one can refer to truth without names. Truth is one and many, for our sakes, to teach us about the one, in love, through the many.» — y la salvedad sobre esos nombres: la verdad los engendró para nosotros, y es una y muchas para enseñarnos lo uno por medio de lo múltiple.
«The rulers wanted to fool people, since they saw that people have a kinship with what is truly good. They took the names of the good and assigned them to what is not good, to fool people with names and link the names to what is not good. So, as if they are doing people a favor, they take names from what is not good and transfer them to the good, in their own way of thinking. For they wished to take free people and enslave them forever.» — la estratagema de los arcontes con los nombres: tomaron los de lo bueno y los pusieron en lo que no es bueno, para esclavizar para siempre a los libres.
«Before Christ came there was no bread in the world, just as paradise, where Adam lived, had many trees for animal food but no wheat for human food, and people ate like animals. But when Christ, the perfect human, came, he brought bread from heaven, 12 that humans might be fed with human food.» — la alegoría del pan: antes de Cristo no había pan en el mundo y la gente comía como los animales, hasta que el humano perfecto trajo pan del cielo.
«The rulers thought they did all they did by their own power and will, but the Holy Spirit was secretly accomplishing all 13 through them by the Spirit’s will.» — y la ignorancia de los arcontes: creyeron obrar por su propio poder mientras el Espíritu Santo obraba en secreto por medio de ellos.
«Some said Mary became pregnant by the Holy Spirit. 15 They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman?» — la objeción que el texto opone a la concepción por el Espíritu Santo: se equivocan, porque cuándo ha quedado una mujer embarazada de otra mujer; el Espíritu es femenino en las lenguas semíticas.
«Jesus is a hidden name, 20 Christ is a revealed name. 21 The name Jesus does not exist in any other language, but he is called by the name Jesus. The word for Christ in Syriac is messias and in Greek is christos , and likewise all other people have a word for it in their own language. Nazarene is the revealed form of the hidden name.» — la doctrina de los dos nombres: Jesús es nombre oculto y Cristo nombre revelado, y Nazareno es la forma revelada del nombre oculto.
«Those who say that the master first died and then arose are wrong, for he first arose and then died.» — la inversión que el texto hace del orden pascual: se equivocan quienes dicen que el maestro murió y luego resucitó, porque primero resucitó y después murió.
«No one would hide something valuable and precious in a valuable container, but countless sums are commonly kept in a container worth only a cent. 23 So it is with the soul. It is something precious, and it has come to be in a worthless body.» — la parábola del recipiente sin valor: nadie esconde algo precioso en un recipiente valioso, y así el alma, preciosa, ha venido a estar en un cuerpo sin valor.
«Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked.» — la inversión sobre la desnudez: quienes visten la carne son los desnudos, y no lo están quienes pueden quitársela.
«His flesh is the word and his blood is the Holy Spirit. Whoever has received these has food, drink, and clothing.» — la lectura eucarística del texto: su carne es la palabra y su sangre el Espíritu Santo.
«And I also disagree with others who say that the flesh will not arise. Both views are wrong.» — y el desacuerdo que el propio texto declara en primera persona: también disiente de quienes dicen que la carne no resucitará, porque ambas posturas son erróneas.
«In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.» — la inversión sobre el vestido: en este mundo quien viste es superior a la ropa, y en el reino del cielo la ropa es superior a quien la viste.
«Jesus tricked everyone, for he did not appear as he was, but he appeared so that he could be seen. He appeared to everyone. He [appeared] to the great as great, he [appeared] to the small as small, he [appeared [58] to the] angels as an angel and to humans as a human.» — la cristología polimorfa del texto: Jesús engañó a todos, apareciendo grande a los grandes, pequeño a los pequeños, ángel a los ángeles y humano a los humanos; el tramo cruza de plana.
«You who have united perfect light with Holy Spirit, unite the angels also with us, as images.» — la oración de acción de gracias que el texto cita: tú que has unido la luz perfecta con el Espíritu Santo, une también a los ángeles con nosotros, como imágenes.
«The perfect conceive and give birth through a kiss. That is why we also kiss each other. We conceive from the grace within each other.» — el beso como rito: los perfectos conciben y dan a luz por un beso, y por eso se besan unos a otros.
«Three women always walked with the master: Mary his mother, <his> sister, 33 and Mary of Magdala, who is called his companion. For “Mary” is the name of his sister, his mother, and his companion.» — el pasaje de las tres Marías: la madre, la hermana y María de Magdala, llamada su compañera.
«Whoever sows in winter reaps in summer. Winter is the world, summer is the other aeon, the eternal realm. Let’s sow in the» — la alegoría de las estaciones: el invierno es el mundo y el verano el otro reino eterno; el tramo se corta al pie de la plana.
«world to reap in summer. And for this reason we should not pray in winter.» — y su consecuencia práctica al otro lado del corte: sembrar en el mundo para cosechar en verano, y por eso no hay que orar en invierno.
«There is Echamoth and there is Echmoth. Echamoth is simply Wisdom, but Echmoth is the Wisdom of death—that is, the Wisdom that knows death, that is called little Wisdom. 38» — el Evangelio según Felipe distingue dos Sabidurías por su nombre: Echamoth es la Sabiduría y Echmoth la Sabiduría de la muerte, llamada Sabiduría pequeña.
«So also the perfect human plows with powers that are tame and prepares everything to come into being. Thus the whole place has stability, good and evil, right and left.» — la alegoría de los animales mansos y salvajes: el humano perfecto ara con los poderes mansos y así el lugar entero tiene estabilidad.
«God is a dyer. Just as the good dyes, said to be genuine dyes, dissolve into what is dyed in them, so also those whom God dyes become immortal through his colors, for his dyes are immortal.» — Dios como tintorero: los tintes buenos se disuelven en lo teñido, y los teñidos por Dios se vuelven inmortales por sus colores.
«People cannot see anything that really is without becoming like it. It is not so with people in the world, who see the sun without becoming the sun and see the sky and earth and everything else without becoming them.» — la tesis óptica del texto: no se puede ver nada de lo que realmente es sin volverse como ello, cosa que no ocurre con el sol ni con el cielo.
«you have seen things there and have become those things, you have seen the Spirit and have become Spirit, you have seen Christ and have become Christ, you have seen the [Father] and will become Father.» — y la escala que de ahí sale: has visto al Espíritu y te has vuelto Espíritu, has visto a Cristo y te has vuelto Cristo, has visto al Padre y te volverás Padre.
«[Here] in the world you see everything but do not [see] yourself, but there in that realm you see yourself, and you will [become] what you see.» — el remate: aquí se ve todo menos a uno mismo, y allí uno se ve y se vuelve lo que ve.
«If you say, “I am a Jew,” no one will be moved. If you say, “I am a Roman,” no one will be disturbed. If you say, “I am a Greek, barbarian, slave, free,” no one will be troubled. If you say, “I am a Christian,” the [world] will be shaken.» — la escala de los nombres que no conmueven y el que sí: judío, romano, griego, bárbaro, esclavo o libre no inquietan a nadie, y cristiano sacude al mundo.
«Glass and ceramic vessels are both made with fire. If glass vessels break, they are redone, since they have been made through breath. 56 But if ceramic vessels break, they are destroyed, since they have been made without breath.» — la parábola de los vasos: los de vidrio, hechos con aliento, se rehacen al romperse, y los de cerámica, hechos sin aliento, se destruyen.
«A donkey turning a millstone walked a hundred miles. When it was set loose, it found itself in the same place. Some people travel long distances but get nowhere. By nightfall they have seen no cities or villages, nothing man-made or natural, no powers or angels. These miserable people have labored in vain.» — la parábola del asno de la noria: caminó cien millas y al soltarlo se halló en el mismo sitio, como quienes viajan lejos sin llegar a ninguna parte.
«The master went into the dye works of Levi, took seventy-two colored cloths, 58 and threw them into a vat. He drew them out and they all were white. He said, “So the son of humanity 59 has come as a dyer.” 60» — el dicho de la tintorería de Leví, sin paralelo canónico: echó setenta y dos telas de colores en la tina y las sacó todas blancas.
«The companion of the [Savior] is Mary of Magdala. The [Savior loved] her 62 more than [all] the disciples, [and he] kissed her often on her [mouth].» — el pasaje más citado del texto, con sus lagunas y restituciones a la vista: la compañera del Salvador es María de Magdala, a quien amaba más que a los discípulos.
«The Savior answered and said to them, “Why don’t I love you like her? If a blind person and one who can see are both in darkness, they are the same. When the light comes, one who can see will see the light, and the blind person will stay in darkness.”» — y la respuesta que el texto da a los discípulos celosos: si un ciego y uno que ve están en la oscuridad son iguales, y al venir la luz solo uno ve.
«Anyone who goes down into the water 65 and comes up without receiving anything and says, “I am a Christian,” has borrowed the name. But one who receives the Holy Spirit has the name as a gift. A gift does not have to be paid back, but what is borrowed must be paid.» — la distinción entre el nombre prestado y el nombre regalado: quien baja al agua sin recibir nada toma prestado el nombre de cristiano.
«Unclean spirits are male and female in form. Males have sex with souls that are female in form, and females cavort promiscuously with souls that are male in form. Souls cannot escape them if the spirits seize them, unless they receive the male or female power of the bridegroom and the bride. These are received from the mirrored bridal chamber.» — la demonología sexual del texto: los espíritus inmundos tienen forma masculina y femenina y las almas no escapan de ellos sin el poder del novio y la novia; el tramo cruza de plana.
«Do not fear the flesh and do not love it. If you fear the flesh, it will dominate you. If you love the flesh, it will swallow you up and strangle you.» — la regla doble sobre la carne: si la temes te domina y si la amas te traga y te estrangula.
«A person is either in this world or in the resurrection—or in the middle place. 68 May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death.» — los tres lugares del texto: este mundo, la resurrección y el medio, que es la muerte y del que el autor pide no ser hallado.
«It always comes down to the will, not the action. 70» — la sentencia sobre la voluntad: todo se reduce a la voluntad y no a la acción.
«Truth did not come into the world naked, but in symbols and images. The world cannot receive truth in any other way.» — la tesis sobre el símbolo: la verdad no vino desnuda al mundo sino en símbolos e imágenes, porque el mundo no puede recibirla de otro modo.
«A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ.» — y el efecto del crisma según el texto: quien lo recibe ya no es cristiano sino Cristo.
«The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.» — los cinco misterios que el texto enumera: bautismo, crisma, eucaristía, redención y cámara nupcial.
«Animals do not have a wedding chamber, 84 nor do slaves or defiled women. The wedding chamber is for free men and virgins.» — la restricción de la cámara nupcial: no es para animales, ni para esclavos, ni para mujeres mancilladas, sino para hombres libres y vírgenes.
«No one can see oneself in the water or in a mirror without light, nor can you see yourself in the light without water or a mirror. So it is necessary to baptize with two elements, light and water, and light is chrism.» — la razón del bautismo con dos elementos: nadie se ve en el agua ni en el espejo sin luz, ni en la luz sin agua o espejo.
«There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber.» — la correspondencia del templo con los ritos: el lugar santo es el bautismo, el santo del santo la redención y el santo de los santos la cámara nupcial.
«If the female had not separated from the male, the female and the male would not have died. The separation of male and female was the beginning of death” (70, 9–12). It is Christ who eliminates the separation: “Christ came to heal the separation that was from the beginning and reunite the two, in order to give life to those who died through separation and unite them” (70, 12–17). Serious attention is given to sacramental theology in the Gospel of Philip . A summary of these rituals is provided in 67, 27–30: “The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.” The» — la tesis sobre la separación: si lo femenino no se hubiera separado de lo masculino, ninguno habría muerto.
«Christ came to heal the separation that was from the beginning and reunite the two, in order to give life to those who died through separation and unite them” (70, 12–17). Serious attention is given to sacramental theology in the Gospel of Philip . A summary of these rituals is provided in 67, 27–30: “The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.” The» — y el remedio que atribuye a Cristo: vino a sanar la separación del principio y a reunir a los dos.
«Adam came from two virgins, the Spirit and the virgin earth. 90 Christ was born of a virgin to correct the fall that occurred in the beginning.» — la simetría entre los dos nacimientos: Adán vino de dos vírgenes, el Espíritu y la tierra virgen, y Cristo nació de una virgen para corregir la caída.
«There are two trees growing in paradise. One produces [animals] and the other produces people. Adam [ate] of the tree that produces animals, and [he] became an animal and brought forth animals.» — los dos árboles del paraíso: uno produce animales y el otro personas, y Adán comió del primero.
«so also in this world people make gods and worship what they have created. It would be more fitting for gods to worship people.» — y la inversión que el texto saca de ahí: en este mundo la gente fabrica dioses y adora lo que ha creado, cuando sería más apropiado que los dioses adoraran a las personas.
«In this world slaves serve the free. In heaven’s kingdom the free will serve the slaves and the attendants of the bridal chamber will serve the wedding guests.» — la inversión del servicio: en este mundo los esclavos sirven a los libres y en el reino del cielo los libres servirán a los esclavos.
«People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die.» — la doctrina de la resurrección presente: quienes dicen que primero morirán y luego resucitarán se equivocan.
«Philip the apostle said, “Joseph the carpenter planted a garden, 96 for he needed wood for his trade. He is the one who made the cross from the trees he planted, and his own offspring hung on what he planted. His offspring was Jesus and what he planted was the cross.”» — la única mención de Felipe dentro del texto: José el carpintero plantó el huerto del que salió la madera de la cruz, y su descendiente colgó de lo que él plantó.
«This world eats corpses, and everything eaten in this world also dies. Truth eats life, and no one nourished by [truth] will die.» — la sentencia sobre los dos alimentos: este mundo come cadáveres y la verdad come vida.
«That tree killed Adam, but here the tree of knowledge has brought people back to life. That tree was the law. It can give knowledge of good and evil, but it neither freed Adam from evil nor made him good, and it brought death to those who ate of it. For when it was said, “Eat this and do not eat that,” death began.» — la lectura del árbol como ley: mató a Adán, da conocimiento del bien y del mal, y con la orden de comer y no comer empezó la muerte.
«Chrism is superior to baptism. We are called Christians from the word “chrism,” not from the word “baptism.” Christ 101 also has his name from chrism, for the Father anointed the Son, the Son anointed the apostles, and the apostles anointed us.» — la primacía del crisma sobre el bautismo, sacada del nombre mismo: cristianos viene de crisma y no de bautismo.
«The world came into being through a mistake. The creator wanted to make it incorruptible and immortal, but he failed and did not get what he hoped for.» — la cosmogonía del texto en una línea: el mundo llegó a ser por un error, porque el creador quiso hacerlo incorruptible e inmortal y falló.
«When Eve Was in Adam (68, 22–26) When Eve was in Adam, there was no death. When she was separated from him, death came. If <she> enters into him again and he embraces <her>, death will cease to be. 82» — el pasaje de Eva en Adán: mientras estuvo en él no hubo muerte, y si vuelve a entrar y él la abraza, la muerte cesará. El verbatim se ancló en el subtítulo del cuerpo porque la introducción de Scopello cita la misma frase en la plana 197 y `span()` resolvía allá.
«The living water is a body, and we must put on the living human. Thus, when one is about to go down into the water, one strips in order to put on the living human.» — el Evangelio según Felipe da la razón del desnudarse bautismal: el agua viva es un cuerpo y hay que vestir al humano viviente.
«All those who have everything should know themselves, 108 shouldn’t they? If some do not know themselves, they will not enjoy what they have, but those who know themselves will enjoy their possessions.» — la máxima délfica aplicada a la posesión: quien no se conoce no disfruta lo que tiene.
«The perfect human can neither be grasped nor seen. What is seen can be grasped. No one can obtain this grace without putting on perfect light and becoming perfect light.» — la doctrina de vestir la luz: lo que se ve se puede asir, y esta gracia solo se obtiene volviéndose luz perfecta.
«As Jesus perfected 113 the water of baptism, he poured death out. For this reason we go down into the water but not into death, that we may not be poured out into the spirit 114 of the world. When it blows, winter comes. When the Holy Spirit blows, summer comes.» — la lectura del bautismo: Jesús perfeccionó el agua y vació de ella la muerte, y cuando sopla el Espíritu Santo llega el verano.
«Whoever knows 115 the truth is free, 116 and a free person does not sin, for “one who sins is a slave of sin.” 117 Truth is the Mother, knowledge is the Father.» — la pareja que el texto pone en el origen de la libertad: la verdad es la Madre y el conocimiento el Padre.
«Whoever is free through knowledge is a slave because of love for those who do not yet have freedom of knowledge.» — y el límite que el propio texto pone a esa libertad: quien es libre por el conocimiento se hace esclavo por amor a quienes aún no lo son.
«Love [never says] it owns something, [though] it owns [everything]. Love does not [say, “This is mine]” or “That is mine,” but rather, “[All that is mine] is yours.”» — la fórmula del amor: nunca dice que posee algo aunque lo posee todo, y no dice esto es mío sino todo lo mío es tuyo.
«Spiritual love is wine and perfume. [78] People who anoint themselves with it enjoy it, and while these people are present, others who are around also enjoy it. If the people who are anointed leave them and go away, the others who are not anointed but are only standing around are stuck with their own bad odor.» — la alegoría del perfume: quien se unge de amor espiritual lo disfruta y lo disfrutan los que están cerca, que al irse el ungido se quedan con su propio mal olor; el tramo cruza de plana.
«The children a woman brings forth resemble the man she loves. If it is her husband, they resemble her husband. If it is a lover, they resemble the lover. Often, if a woman must sleep with her husband but her heart is with the lover with whom she usually has sex, the child she bears will resemble the lover.» — la analogía del parecido: los hijos se parecen a quien la mujer ama, y si es al amante y no al marido, al amante.
«If [you] become human, [a human] will love you. If you become [spirit], spirit will unite with you. If you become word, word [79] will have intercourse with you. If you become light, light will mingle with you. If you become one of those above, those above will rest on you.» — la escala de las uniones por semejanza: si te haces humano te amará un humano, si espíritu se unirá el espíritu, si palabra la palabra, si luz la luz; el tramo cruza de plana.
«If you become a horse or donkey or bull or dog or sheep or some other animal, wild or tame, then neither human nor spirit nor word nor light can love you. Those above and those within cannot rest in you, and you have no part in them.» — y su reverso: si te haces caballo, asno, toro, perro u oveja, ni humano ni espíritu ni palabra ni luz podrán amarte.
«God’s farming also depends on four things: faith, hope, love, and knowledge. 125 Faith is the earth in which we take root. Hope is the water with which we are nourished. Love is the air through which we grow. Knowledge is the light by which we [ripen].» — la correspondencia agrícola del texto: la fe es la tierra, la esperanza el agua, el amor el aire y el conocimiento la luz.
«[Blessed] is one who has never grieved [80] a soul. This is Jesus Christ. He came to the whole earth and never laid a burden upon anyone. Blessed is one like this, for this is a perfect human.» — la bienaventuranza que el texto identifica con Jesucristo: dichoso quien nunca ha afligido a un alma.
«There was a householder who had everything: children, slaves, cattle, dogs, pigs, wheat, barley, chaff, fodder, [oil], meat, and acorns. The householder was wise and knew the food of each. He fed the children [baked] bread [and meat]. He fed the slaves [oil and] grain. [He fed] the cattle barley, chaff, and fodder. He threw the dogs some bones. He fed the pigs acorns [81]» — la parábola del amo de casa que conoce el alimento de cada uno: pan y carne a los hijos, aceite y grano a los esclavos, cebada al ganado, huesos a los perros y bellotas a los cerdos.
«So it is with the disciples of God. If they are wise, they understand disciple-ship. Bodily forms will not deceive them, but they will examine the condition of each person’s soul and speak appropriately with the person. In the world many animals have human form. If the disciples of God identify them as pigs, they feed them acorns. If cattle, they feed them barley, chaff, and fodder. If dogs, they throw them some bones. If slaves, they feed them what is preliminary. If children, they feed them what is complete.» — y su aplicación a la enseñanza: los discípulos sabios examinan la condición del alma de cada quien y le hablan en consecuencia; el impreso parte *disciple-ship* a fin de renglón.
«When Abraham [was able] 131 to see what he was to see, [he] circumcised the flesh of the foreskin, thus teaching us that it is necessary to destroy the flesh.» — la lectura de la circuncisión de Abraham: enseña que es necesario destruir la carne.
«As long as the root of evil is hidden, it is strong. When it is recognized, it is undone, and if it is brought to light, it dies.» — la regla sobre la raíz del mal: mientras está oculta es fuerte, al reconocerla se deshace y al sacarla a la luz muere.
«Ignorance is the mother of [all evil]. Ignorance leads to [death, because] those who come from [ignorance] neither were nor [are] nor will be. [But those in the truth] [84] will be perfect when all truth is revealed. For truth is like ignorance. While hidden, truth rests in itself, but when revealed and recognized, truth is praised in that it is stronger than ignorance and error. It gives freedom.» — la tesis sobre la ignorancia: es la madre de todo mal, y la verdad, mientras está oculta, reposa en sí misma; el tramo cruza de plana.
«The word 134 says, “If you know the truth, the truth will make you free.” 135 Ignorance is a slave, knowledge 136 is freedom.» — la sentencia que el texto cita y glosa: la ignorancia es esclava y el conocimiento es libertad.
«At present we encounter the visible things of creation, and we say that they are mighty and worthy and the hidden things are weak and insignificant. It is <not> 137 so with the visible things of truth. They are weak and insignificant, but the hidden things are mighty and worthy.» — la inversión sobre lo visible y lo oculto: en la creación lo visible parece poderoso, y en la verdad lo visible es débil y lo oculto es lo poderoso.
«The mysteries of truth are made known in symbols and images. The bedchamber is hidden, and it is the holy of the holy.» — la regla hermenéutica del texto: los misterios de la verdad se dan a conocer en símbolos e imágenes.
«No, it was torn from top to bottom. The upper realm was opened for us in the lower realm, 143 that we might enter the hidden realm of truth.» — la lectura del velo rasgado: se rasgó de arriba abajo para que el reino superior se abriera en el inferior.
«As long as the seed 144 of the Holy Spirit is hidden, wickedness is ineffective, though it is not yet removed from the midst of the seed, and they are still enslaved to evil. But when the seed is revealed, then perfect light will shine on everyone,» — la escatología del texto: mientras la simiente del Espíritu Santo está oculta la maldad es ineficaz, y al revelarse la luz perfecta brillará sobre todos.
«Everyone who [enters] the bedchamber will kindle the [light. This is] like marriages that occur [in secret and] take place at night. The light of the fire [shines] [86] during the night and then goes out. The mysteries of that marriage, however, are performed in the day and the light, and neither that day nor its light ever sets.» — la contraposición de las dos bodas: las de este mundo se hacen de noche y su luz se apaga, y los misterios de aquella boda se celebran en el día y su luz nunca se pone; el tramo cruza de plana.
«Those who receive the light cannot be seen or grasped. Nothing can trouble such people even while they are living in this world. And when they leave this world, they have already received truth through images, and the world has become the eternal realm. To these people the eternal realm is Fullness.» — y lo que el texto promete a quienes reciben la luz: nada puede inquietarlos ya en este mundo, y al salir de él el mundo se les ha vuelto el reino eterno.
«Pure Marriage (81, 34–82, 26) No [one can] know when [a husband] [82] and wife have sex except those two, for marriage in this world is a mystery for those married. If defiled marriage is hidden, how much more is undefiled marriage a true mystery! It is not fleshly but pure. It belongs not to desire but to will. It belongs not to darkness or night but to the day and the light.» — la tesis del texto sobre el matrimonio puro: nadie sabe cuándo tienen relación marido y mujer salvo ellos dos, y si el matrimonio mancillado es oculto, cuánto más el sin mancha es un verdadero misterio, no carnal sino puro, no del deseo sino de la voluntad, ni de la noche sino del día. Se ancló en el subtítulo del cuerpo porque la introducción de Scopello cita la misma frase en la plana 197 y `span()` resolvía allá.
«do [not] do what we want. It is powerful because we do not recognize it. As long as [it] exists, it stays active.» — el remate del pasaje sobre la raíz del mal, al otro lado del corte de plana: no hacemos lo que queremos, y la raíz es poderosa porque no la reconocemos, y mientras existe sigue activa.
«I 6 have sent you this writing because you have asked about the real nature of the authorities.» — y declara su ocasión: el escrito se envía porque el destinatario preguntó por la naturaleza real de las autoridades.
«The leader of the authorities is blind. [Because of his] power, ignorance, and arrogance he said, with [power], “I am God; there is no other [but me].”» — la jactancia del demiurgo: el jefe de las autoridades es ciego y por su poder, ignorancia y arrogancia dijo que él es Dios y no hay otro.
«and a voice answered from Incorruptibility and said, “You are wrong, Samael”—which means “blind god.”» — y la respuesta que le llega desde la Incorruptibilidad: te equivocas, Samael, que quiere decir dios ciego.
«These archons have bodies that are both female [and male], and faces that are the faces of beasts.» — la fisonomía de los arcontes según este texto: cuerpos a la vez femeninos y masculinos y rostros de bestias.
«All these things came to be by the will of the Father of the All” (88, 10–11). The same hopeful perspective is to be found in the second part of the Nature of the Rulers (93, 13–97, 21), particularly in the conclusion. The second part opens with Norea speaking in the first-person singular about the glory of the angelic luminary» — la fórmula que el tratado repite y que impide leer la historia como accidente: todo esto llegó a ser por la voluntad del Padre del Todo.
«When he saw her, he said, “You have given me life. You will be called the Mother of the living. For she is my mother. She is physician, 30 woman, one who has given birth.”» — el reconocimiento de Adán a la mujer de espíritu: tú me has dado vida, serás llamada Madre de los vivientes, porque es mi madre, médica, mujer y la que ha dado a luz.
«In their grasp she turned into a tree, 32 and when she left for them a shadow of herself that looked like her, they defiled it sexually. They defiled the seal of her voice, and so they convicted themselves through the form they had shaped in their own image.» — la escena de la violación frustrada: en sus manos ella se vuelve árbol y les deja una sombra suya, que ellos mancillan, condenándose así por la forma que habían modelado a su imagen.
«Then the female spiritual presence came in the shape of the serpent, the instructor.» — la serpiente como instructora: la presencia espiritual femenina viene en su forma y enseña a Adán y a Eva.
«The serpent, the instructor, said, “You will not surely die, for he said this to you out of jealousy. Rather, your eyes will open and you will be like gods, knowing good and evil.”» — y lo que la serpiente instructora dice: no morirán, se lo dijo por celos, y sus ojos se abrirán y serán como dioses.
«The rulers threw humanity into great confusion and a life of toil, so that their people might be preoccupied with things of the world and not have time to be occupied with the holy Spirit.» — la explicación que el texto da al trabajo: los arcontes lanzaron a la humanidad a la confusión y al esfuerzo para que no tuviera tiempo de ocuparse del Espíritu Santo.
«Eve became pregnant again and gave birth to [Norea]. 43 Eve said, “He has produced for me a virgin to help many human generations.”» — el nacimiento de Norea: Eva dice que Dios le ha producido una virgen para ayudar a muchas generaciones humanas.
«Orea 47 came to Noah and wanted to board the ark. When he would not let her, she blew on the ark and made it burn up. So he rebuilt the ark.» — el episodio del arca: Orea quiere subir, Noé no la deja y ella sopla sobre el arca y la quema, de modo que él tiene que rehacerla.
«But Norea turned to them and said, “You are the rulers of the darkness. Damn you! You did not have sex with my mother but with one of your own ilk. For I am not from you. I am from the world above.”» — la respuesta de Norea a los arcontes: ustedes son los arcontes de la oscuridad, no tuvieron sexo con mi madre sino con una de su propia ralea.
«The angel said, “I am Eleleth, Understanding, the great angel who stands before the holy Spirit. I have been sent to speak with you and rescue you from the hand of the lawless ones. And I shall teach you about your root.”» — la presentación del ángel: soy Eleleth, Entendimiento, el gran ángel que está ante el Espíritu Santo, enviado a rescatarte y a enseñarte sobre tu raíz.
«“There is a curtain between the realms above and the aeons below. A shadow formed beneath the curtain, 59 and the shadow became matter, and the shadow was cast into a region.» — la cosmogonía que Eleleth relata: hay un velo entre los reinos de arriba y los eones de abajo, y bajo el velo se formó una sombra que se volvió materia.
«“Zoe 64 daughter of Pistis Sophia called out and said to him, ‘You are wrong, Sakla,’ whose name is understood as Yaldabaoth. 65 Zoe breathed into his face, and her breath became for her a fiery angel, and that angel bound Yaldabaoth and cast him down into Tartaros, at the bottom of the abyss.» — la intervención de Zoe: llama mentiroso a Sakla, cuyo nombre se entiende como Yaldabaot, y su aliento se vuelve un ángel de fuego que lo arroja al Tártaro.
«“When Sabaoth son of Yaldabaoth 67 saw the strength of that angel, he repented and condemned his father and his mother, matter.» — el arrepentimiento de Sabaot, el arconte que se aparta: al ver la fuerza de ese ángel condena a su padre y a su madre, la materia.
«“When Yaldabaoth saw Sabaoth exalted in such great glory on high, he envied him, and his envy became something androgynous. This was the beginning of envy.» — el origen de la envidia: Yaldabaot ve a Sabaot exaltado en gloria y lo envidia, y su envidia se vuelve algo andrógino; el tramo cruza de plana.
«Envy produced death, death produced children, and death put each in charge of a heaven. All the heavens of chaos were full of their masses.» — y su genealogía: la envidia produjo la muerte, la muerte produjo hijos y la muerte puso a cada uno al frente de un cielo.
«“Then they will be freed of blind thought. They will trample death, which is of the authorities. And they will ascend into the infinite light where this offspring is.» — la liberación final: quedarán libres del pensamiento ciego, pisotearán la muerte, que es de las autoridades, y ascenderán a la luz infinita.
«through the spirit of the Father of truth, referred to the authorities of darkness 4 and told us “our struggle is not against flesh and [blood] but against the authorities of the world and the spirits of wickedness.» — La naturaleza de los arcontes (NHC II,4) abre citando al gran apóstol: nuestra lucha no es contra carne y sangre sino contra las autoridades del mundo y los espíritus de maldad; la frase arranca al pie de la plana anterior.
«Her image appeared as a reflection in the waters, and the authorities of darkness fell in love with her. But they could not grasp the image that appeared to them in the waters, for they were weak, and what is only of soul cannot grasp what is of spirit. For the authorities were from below, but the image of Incorruptibility was from above.» — el episodio del reflejo: las autoridades de la oscuridad se enamoran de la imagen de la Incorruptibilidad en las aguas y no pueden asirla, porque lo que es solo de alma no puede asir lo que es de espíritu.
«“What she produced came to be something material like an aborted fetus. It took shape from the shadow, and it became an arrogant beast resembling a lion. It was androgynous, as I» — qué produjo Sofía sin su pareja: algo material como un feto abortado, que tomó forma de la sombra y se volvió una bestia arrogante semejante a un león; el tramo se corta al pie de la plana.
«“Sophia took her daughter Zoe and made her sit at his right to teach him about the things that are in the eighth heaven, 71» — el reparto junto a Sabaot: Sofía sienta a su hija Zoe a su derecha para enseñarle sobre las cosas del octavo cielo; el tramo se corta al pie de la plana.
«“You 74 and your offspring are from the Father, who was from the beginning. The souls come from above, from incorruptible light. 75» — la respuesta de Eleleth a Norea sobre su propio origen: tú y tu descendencia son del Padre, que era desde el principio, y las almas vienen de arriba, de la luz incorruptible.
«So the authorities cannot approach them because of the spirit of truth within them, and all who know this way of truth 76 are deathless among dying humanity.» — y su consecuencia: las autoridades no pueden acercárseles por el espíritu de verdad que llevan dentro, y quienes conocen este camino son inmortales entre una humanidad que muere.
«They will all say with one voice: The Father’s truth is just, the child 79 is over all and with 80 everyone, forever and ever. Holy, holy, holy! 81» — la doxología en verso con que el tratado cierra, dicha a una sola voz por los hijos de la luz: la verdad del Padre es justa, el hijo está sobre todo y con todos.
«Since everyone, both the gods of the world and people, says that nothing existed before chaos, I shall prove they all are wrong, because they do not know the [origin] of chaos or its root.» — Sobre el origen del mundo (NHC II,5) abre declarando contra quién argumenta: contra los dioses del mundo y las personas que dicen que nada existía antes del caos.
«Although certainly [98] people in general are [inclined] to say that chaos is darkness, in actuality chaos comes from a shadow, and it is the shadow that has been called darkness. The shadow comes from something that has existed from the beginning, and so it is obvious that something in the beginning existed before chaos came into being, and chaos came after what was in the beginning.» — y la demostración que propone: el caos viene de una sombra, la sombra viene de algo que existe desde el principio, y por tanto algo existía antes del caos.
«After the world of the immortals was brought to completion out of the infinite, a being with this likeness, called Sophia, flowed from Pistis.» — el origen de Sofía según este texto: fluyó de Pistis una vez completado el mundo de los inmortales.
«This being came to be between the immortals and what came after them, like what is above, and Sophia served as a veil separating humanity from the things above.» — y su función: quedó entre los inmortales y lo que vino después, sirviendo de velo que separa a la humanidad de lo de arriba.
«The aeon of truth has no shadow <within> it 4 because infinite light shines everywhere within it. There is a shadow, however, outside it, and the shadow has been called darkness.» — la regla sobre la sombra: el eón de la verdad no tiene sombra dentro porque la luz infinita brilla por todas partes, y la sombra está fuera.
«Just as all the afterbirth of a woman who gives birth to a baby flows out, so also the matter that came into being from the shadow was cast out. Matter did not come out of chaos; it was in chaos, in a region of chaos.» — Sobre el origen del mundo compara la materia con la placenta: como fluye lo que queda tras el parto, así fue expulsada la materia venida de la sombra.
«When Pistis Sophia wanted to cause this thing with no spirit to be made into a likeness of the divine 7 and rule over matter and all its powers, 8 for the first time an archon appeared, out of the waters, lionlike in appearance, androgynous, with great authority in himself but ignorant of where he came from.» — la aparición de Yaldabaot: un arconte sale de las aguas, con aspecto de león, andrógino y con gran autoridad, ignorante de su procedencia.
«When Pistis Sophia saw him moving in the depth of the waters, she said to him, “Young man, move over here,” which is the meaning of Yaldabaoth.» — y la etimología que el propio texto da al nombre: joven, muévete acá.
«Those who are perfect call him Ariael, because he is like a lion.» — el segundo nombre del arconte: los perfectos lo llaman Ariael por su semejanza con el león.
«The child opened his eyes and saw his father, and he said to him, “EE,” so his father called him Yao.» — la etimología juguetona de los hijos de Yaldabaot: el niño abre los ojos, dice *EE* y el padre lo llama Yao.
«Yaldabaoth’s feminine name is forethought 14 Sambathas, 15 which designates the week. His son is called Yao, and his feminine name is mastery. Sabaoth’s 16 feminine name is divinity. Adonaios’s feminine name is kingship. Eloaios’s feminine name is envy. Oraios’s feminine name is wealth. Astaphaios’s feminine name [102] is Sophia.» — la lista de los siete con nombre femenino: providencia Sambathas para Yaldabaot, maestría para Yao, divinidad para Sabaot, reinado para Adonaios, envidia para Eloaios, riqueza para Oraios y Sofía para Astafaios; el tramo cruza de plana.
«You will find the function of the masculine names and powers in the Archangelic Book of Moses the Prophet . 17 The feminine names are in the First Book of Noraia .» — y las remisiones bibliográficas que el propio texto hace: los nombres masculinos en el Libro arcangélico de Moisés el profeta y los femeninos en el Primer libro de Noraia.
«He said, “I am God, and there is no other but me.” 24» — la jactancia del creador jefe: yo soy Dios y no hay otro fuera de mí.
«“An enlightened, immortal human exists before you and will appear within the forms you have shaped. The human will trample upon you as potter’s clay is trampled, and you will descend with those who are yours to your mother the abyss.» — y el anuncio que le hace: un humano inmortal e iluminado existe antes que él y lo pisoteará como se pisa el barro del alfarero.
«When Sabaoth was enlightened, he received great authority over all of the powers of chaos, and since then he has been called “lord of the powers.”» — la iluminación de Sabaot: recibe gran autoridad sobre los poderes del caos y desde entonces se le llama señor de los poderes.
«The cherubim throne has eight figures on each side of the four corners, figures of lions, bulls, humans, and eagles, and there are a total of sixty-four figures. Seven archangels stand before the throne. Sabaoth 30 is the eighth, and he has authority, and so there are seventy-two figures in all. From this chariot the seventy-two gods took shape, so that they might rule over the languages of the seventy-two nations.» — la aritmética del trono de los querubines: ocho figuras por cada esquina de las cuatro, sesenta y cuatro en total, más siete arcángeles y Sabaot, setenta y dos, que rigen las lenguas de las setenta y dos naciones.
«He also created a firstborn called Israel—that is, “the person who sees God”—and he created another being called Jesus Christ, who is like the Savior above in the eighth heaven and who sits at the right of Sabaoth 32 on a remarkable throne.» — la doble creación de Sabaot que el texto consigna sin explicar: un primogénito llamado Israel, es decir, el que ve a Dios, y otro ser llamado Jesucristo.
«Pistis Sophia moved him away from the darkness and summoned him to her right, and she put the chief creator at her left. Since then right has been called justice and left has been called injustice.» — el origen de la derecha y la izquierda: Pistis Sofía llama a Sabaot a su derecha y pone al creador jefe a su izquierda.
«Since death was androgynous, he had sex with himself and produced seven androgynous children. These are the names of the males: envy, wrath, tears, sighs, grief, lament, tearful groans. These are the names of the females: anger, pain, lust, sighs, curses, bitterness, strife.» — la genealogía de la muerte: andrógina, se acopla consigo misma y produce siete hijos, con nombres masculinos —envidia, ira, llanto, suspiros, pena, lamento, gemidos— y femeninos.
«But the chief creator was a fool. He had contempt for condemnation and acted rashly, and he said, “If [108] anything existed before me, let it appear so that we may see its light.”» — el desafío del creador jefe en Sobre el origen del mundo: si algo existió antes de mí, que aparezca para que veamos su luz; el tramo cruza de plana.
«Since then this messenger has been called Adam of light, which means “the enlightened person of blood.” 42 The earth upon <which the light of Forethought> 43 spread was called holy Adamas, which means “the holy adamantine earth.”» — el Adán de luz y su etimología: la persona iluminada de sangre, y la tierra sobre la que se derramó la luz de la Providencia, la santa tierra adamantina.
«Out of this first blood Eros 45 appeared. Eros is androgynous. His masculine side is Himeros, 46 because he is fire from the light, and his feminine side is a soul of blood from the substance of Forethought.» — la aparición de Eros de esa primera sangre: andrógino, con Himeros por lado masculino, fuego venido de la luz, y un alma de sangre por lado femenino.
«Woman followed the earth, marriage followed woman, birth followed marriage, decay followed birth.» — la cadena que el texto pone en el origen del deseo: a la tierra siguió la mujer, a la mujer el matrimonio, al matrimonio el nacimiento y al nacimiento la corrupción.
«After Eros, a grapevine sprouted up from the blood that was shed upon the earth, and so those who drink of the fruit of the vine are filled with sexual desire.» — y el origen que da a la vid: brotó de la sangre derramada sobre la tierra, y por eso quien bebe de su fruto se llena de deseo sexual.
«The tree of life eternal, as it appeared by the will of God, is in the north of paradise to give immortality to the souls of holy people, 47 who will leave their poor modeled bodies at the end of the age.» — el árbol de la vida eterna en el norte del paraíso, que da inmortalidad a las almas de los santos cuando dejen sus pobres cuerpos modelados.
«The tree of knowledge is in the north of paradise to arouse the souls from demonic stupor, so that they might come to the tree of life, eat its fruit, and condemn the authorities and their angels.» — y el árbol del conocimiento, con la función que el texto le atribuye: despertar a las almas del estupor demoníaco para que lleguen al árbol de la vida y condenen a las autoridades.
«When she wished, Sophia, who is in the lower heaven, received authority from Pistis and created great heavenly lights and all the stars, and she placed them in the sky to shine upon the earth and designate chronological signs, seasons, years, months, days, nights, moments, and so on.» — quién hace los astros según este texto: Sofía, con autoridad recibida de Pistis, crea las grandes luminarias y las estrellas para señalar signos cronológicos, estaciones, años, meses, días y noches.
«He answered and said, “Yes. If you do not want him to be able to ruin our work, come, let’s create a human being out of earth in the image of our body and with a likeness [113] to this being, to serve us, so that when this being sees his likeness, he may fall in love with it. Then he will no longer ruin our work, and we shall make the children of the light our slaves for this entire age.”» — el cálculo con que el creador jefe propone hacer al humano: para que al ver su semejanza se enamore de ella y los hijos de la luz queden esclavizados; el tramo cruza de plana.
«All this happened in accordance with Pistis’s forethought, so that humanity might appear in this likeness and condemn the authorities because of their modeled bodies. For their modeled bodies contained the light.» — y la contrapartida que el texto declara: todo eso ocurrió según la providencia de Pistis, para que la humanidad condenara a las autoridades por sus propios cuerpos modelados.
«She created her own human being first, so that he might tell the modeled bodies of the authorities how to despise them and how to escape them.» — la anticipación de Sofía Zoe: crea primero su propio ser humano para que enseñe a los cuerpos modelados a despreciar a las autoridades y a escapar de ellas.
«An androgynous human being was born, whom the Greeks call Hermaphrodite. The Hebrews call the child’s mother Eve of life, 57 which means the female instructor of life, and the child born to her is lord. Later the authorities [114] called the child the beast so that it might lead their modeled bodies astray. The meaning of the beast is the instructor, for it turned out to be the wisest of all creatures.» — el nacimiento del instructor andrógino, al que los griegos llaman Hermafrodita y los hebreos Eva de vida, y al que las autoridades llamaron la bestia para extraviar a los cuerpos modelados; el tramo cruza de plana.
«I am part of my mother, and I am the mother. I am the wife, I am the virgin. I am pregnant, I am the physician, I am the comforter of birth pains. My husband produced me, and I am his mother, and he is my father and lord. He is my strength, he speaks of what he wants reasonably. I am becoming, but I have given birth to a lordly person. 59» — el canto de Eva, que Meyer coteja con el poema del Trueno: soy parte de mi madre y soy la madre, la esposa y la virgen, la embarazada y la médica.
«On the fortieth day Sophia Zoe blew her breath into Adam, in whom there was no soul. He began to crawl on the ground, but he could not stand up.» — la animación de Adán: al cuadragésimo día Sofía Zoe sopla su aliento en él, que empieza a arrastrarse por el suelo sin poder levantarse.
«They called that day the Day of Rest, 66 because they rested themselves from their troubles.» — el origen que el texto da al día de reposo: los arcontes lo llamaron así porque descansaron de sus propios apuros.
«Come, let’s seize her and ejaculate our semen into her, so that she may be unclean and unable to ascend to her light, and her children will serve us. But let’s not tell Adam, because he is not one of us. Instead, let’s put him to sleep and suggest to him in his sleep that Eve came from his rib, so that the woman may serve and he may rule over her.”» — el plan de los arcontes contra Eva, que el texto pone en su boca: mancillarla para que no ascienda, y sugerir a Adán en sueños que ella vino de su costilla para que la gobierne.
«She entered the tree of knowledge and stayed there. The rulers chased her, and she revealed to them that she had entered the tree and had become a tree. The blind powers fell into great fear and ran away.» — y la fuga de Eva: entra en el árbol del conocimiento y se vuelve árbol, y los poderes ciegos huyen de miedo.
«The first Adam of light is spiritual and appeared on the first day. The second Adam is psychical and appeared on the sixth day, called Aphrodite. The third Adam is earthly, a person of law, who appeared on the eighth day, called Sunday,» — los tres Adanes que el texto distingue: el de luz, espiritual, del primer día; el psíquico, del sexto, llamado Afrodita; y el terrenal, hombre de ley, del octavo, llamado domingo.
«The beast said to her, “Don’t be afraid. You certainly will [not die. He knows] that when you eat [119] from it your minds will become sober and you will be like gods, knowing the difference between evil and good people. He said this to you because he is jealous, so that you would not eat from it.”» — lo que la bestia, la más sabia de las criaturas, dice a Eva: no morirán, sus mentes se volverán sobrias y serán como dioses, y él lo dijo por celos; el tramo cruza de plana.
«When they had eaten, the light of knowledge 72 shone on them. When they clothed themselves with shame, they knew they were stripped of knowledge. When they became sober, they saw they were naked and they fell in love. When they saw their makers looked like beasts, they loathed them. They understood a great deal.» — el efecto de comer, dicho en verso: brilló sobre ellos la luz del conocimiento, se supieron desnudos de conocimiento, se enamoraron y, al ver que sus hacedores parecían bestias, los aborrecieron.
«Since then the authorities have known for certain that there is something stronger than they. They simply recognized that their commandment was broken. Great envy came into the world just because of the immortal human.» — la consecuencia que el texto saca: desde entonces las autoridades saben con certeza que hay algo más fuerte que ellas, y la gran envidia entró al mundo por el humano inmortal.
«Just as many lamps are lit from a single lamp and all the light is the same but the light of the single lamp is not diminished, so also Eros was dispersed in all the creatures of» — la comparación con las lámparas: como muchas se encienden de una sin que esta mengüe, así Eros se dispersó por las criaturas del caos; el tramo se corta al pie de la plana.
«You are the tree of knowledge, which is in paradise,» — el arranque del himno al árbol del conocimiento que el texto cita del Libro Santo; el tramo se corta al cambiar de plana.
«from which the first man ate. You opened his mind, and he loved his female partner and condemned [111] other strange figures, and he loathed them.» — y su continuación: del que comió el primer hombre, a quien abrió la mente, de modo que amó a su compañera y aborreció a las figuras extrañas.
«each one of the evildoers subtracted ten years, so the remaining time comes to nine hundred thirty years, and these are spent in grief and weakness and evil distractions.» — la aritmética de la vida humana: cada malhechor restó diez años de los mil asignados, y quedan novecientos treinta, gastados en pena, debilidad y malas distracciones.
«felt sorry for him and said, “Adam, live! Get up from the» — la escena en que Eva da vida a Adán: al verlo en el suelo se compadece y le dice que viva y se levante; el tramo se corta al cambiar de plana.
«There are three human beings and their descendants in the world until the end of the age: the spiritual, the psychical, and the earthly. This circumstance is like the three kinds of phoenixes of paradise: 77 the first is immortal, the second lives a thousand years, and the third is consumed, according to what is written in the Holy Book . Likewise, there are three baptisms: the first is spiritual, the second is by fire, the third is by water.» — la triple clasificación de Sobre el origen del mundo: espiritual, psíquico y terrenal, en correspondencia con los tres fénix del paraíso y con tres bautismos, el espiritual, el de fuego y el de agua.
«The phoenix first appears alive, then dies, and then rises again, as an image of what appears at the end of the age.» — el fénix como imagen del final: aparece vivo, muere y vuelve a levantarse.
«These great images have [appeared] only in Egypt, not in other lands, indicating that Egypt is like God’s paradise.» — y la conclusión que el texto saca de esas imágenes: solo han aparecido en Egipto, lo que indica que Egipto es como el paraíso de Dios.
«These angels taught people much about error, magic, potions, idolatry, bloodshed, altars, temples, sacrifices, and libations to all the demons of the earth.» — el catálogo de lo que los ángeles de los arcontes enseñaron a la gente: error, magia, pociones, idolatría, derramamiento de sangre, altares, templos, sacrificios y libaciones.
«So when the world came into being, it went about in error and confusion all the time. All people on earth served the demons from the creation until the end of the age—both the angels of justice and the people of injustice. Thus the world was in confusion, ignorance, and stupor. All erred, until the appearance of the true human.» — y el estado del mundo que de ahí resulta: error, confusión, ignorancia y estupor hasta la aparición del humano verdadero.
«So there are four generations. Three generations belong to the kings of the eighth heaven, and the fourth generation, which is the most exalted, is kingless and perfect.» — las cuatro generaciones: tres de los reyes del octavo cielo y una cuarta, la más exaltada, sin rey y perfecta.
«These people will enter the holy place of their Father, and they will reside in rest, and eternal, ineffable glory, and ceaseless joy. They already are kings. They are the immortal within the mortal, and they will condemn the gods of chaos and their powers.» — y lo que el texto les promete: entrarán en el lugar santo de su Padre, ya son reyes, son lo inmortal dentro de lo mortal.
«Their fate was condemnation, their power was dried up, their dominion was dissolved, their forethought was [empty], as was their glory.» — la caída de los poderes, dicha en verso: su destino fue la condena, su poder se secó, su dominio se disolvió y su providencia quedó vacía; el tramo cruza de plana.
«Then the age will come, and they will be disturbed. Their kings will be drunk from the flaming sword and will wage war against each other, so that the earth will be drunk from the blood that is poured out. The seas will be troubled by war.» — el cuadro del fin: los reyes ebrios de la espada llameante guerrean entre sí y la tierra se embriaga de la sangre derramada.
«Pistis Sophia will drive out the gods of chaos, whom she had created along with the chief creator, and she will cast them down to the abyss. They will be wiped out through their own injustice. They will be like mountains blazing with fire, 95 and they will consume one another until they are destroyed by their chief creator. When he destroys them, he will turn on himself and attack himself until he is no more.» — la destrucción de los dioses del caos a manos de Pistis Sofía, que los arroja al abismo, y del propio creador jefe, que acaba atacándose a sí mismo hasta no ser más.
«Those who have not become perfect in the unbegotten Father will receive glory in their realms and the kingdoms of immortals, but they will never enter the kingless realm.» — y la acotación final sobre los que no se perfeccionan: recibirán gloria en sus reinos pero nunca entrarán en el reino sin rey.
«All must return to the place where they came from. By what they do and what they know all of them will reveal their natures.» — la sentencia con que el tratado termina: todos han de volver al lugar de donde vinieron, y por lo que hacen y lo que saben revelarán su naturaleza.
«Light Overcomes Darkness (126, 35–127, 17) The light will [overcome the] darkness and banish it. The» — el cierre cosmológico: la luz vencerá a la oscuridad y la desterrará; el tramo se corta al cambiar de plana y se ancló en el subtítulo del cuerpo porque la introducción de Meyer cita el mismo pasaje en la plana 245.
«darkness will be like [127] something that never was, and the source of darkness will be dissolved. Deficiency will be pulled out by its root and cast down into the darkness, and the light will withdraw up to its root.» — y su continuación: la oscuridad será como algo que nunca fue, su fuente se disolverá y la carencia será arrancada de raíz.
«The sages who came before us gave the soul a feminine name. She is also feminine in nature, and she even has a womb.» — la Exégesis del alma (NHC II,6) abre con su premisa: los sabios anteriores dieron al alma un nombre femenino, y es femenina por naturaleza, con matriz incluso.
«While the soul was alone with the Father, she was a virgin and androgynous in form. When she fell down into a body and entered this life, she fell into the hands of many robbers.» — la caída del alma: mientras estaba sola con el Padre era virgen y andrógina de forma, y al caer en un cuerpo cayó en manos de muchos ladrones.
«She became a poor lost widow. She was helpless, and no one even gave ear to her in her pain. She got nothing from the adulterers except the filth they left when they had sex with her.» — el estado en que queda: viuda pobre y perdida, sin nadie que la escuche, sin más ganancia de los adúlteros que la suciedad que dejan.
«The children she had from the adulterers are mute, blind, and sickly. They are disturbed.» — y los hijos que tiene de ellos: mudos, ciegos y enfermizos.
«He will make her womb turn from the outside back to the inside, so that the soul will recover her proper character. It is not so with a woman. The womb of the body is inside the body like the other internal organs, but the womb of the soul is turned to the outside like male sex organs, which are external.» — el remedio del Padre, que el texto explica con una anatomía propia: le vuelve la matriz de fuera adentro, porque la del alma está vuelta hacia fuera como los órganos masculinos.
«When the womb of the soul, by the Father’s will, turns to the inside, she is baptized, and at once she is free of the external pollution forced upon her, just as dirty [clothes] are soaked in [water and] are moved about until the dirt is removed and they are clean. The soul is cleansed so that she may regain what she had at first, [132] her former nature, and she may be restored. That is her baptism.» — y qué es ese giro: su bautismo, que la libera de la contaminación externa como la ropa sucia puesta a remojo; el tramo cruza de plana.
«But since she is female and cannot conceive a child by herself, her Father sent her from heaven her man, her brother, the firstborn. The bridegroom came down to the bride.» — el envío del esposo: como ella no puede concebir sola, el Padre le manda desde el cielo a su varón, su hermano, el primogénito.
«These partners were originally joined to each other when they were with the Father, before the woman led astray 10 the man, her brother. This marriage has brought them together again,» — y la restitución que el texto declara: los compañeros estaban unidos originalmente con el Padre, antes de que la mujer extraviara al hombre, su hermano.
«Her master has her turn her face from her people and the many adulterers with whom she once was, to devote herself to her king, her real master, and to forget the house of the earthly father, with whom things went badly for her, but to remember her Father in heaven.» — el giro que el esposo le pide: apartar el rostro de su pueblo y de los adúlteros, olvidar la casa del padre terrenal y recordar al Padre del cielo.
«This is resurrection 15 from the dead. This is freedom from captivity. This is ascent to heaven. This is the way up to the Father.» — la serie con que el texto nombra el renacimiento del alma: resurrección de entre los muertos, libertad del cautiverio, ascenso al cielo y camino hacia el Padre.
«In this way, through rebirth, the soul will be saved. This is not because of practical lessons or technical skills or learned books. Rather, it is the grace of the [Spirit], 17 it is the gift of the merciful [God], for it is from above.» — y lo que el texto niega expresamente como vía: no se salva por lecciones prácticas, destrezas técnicas ni libros doctos, sino por la gracia del Espíritu.
«So we need to pray to the Father and call on him with all our soul, not outwardly with our lips but with the spirit, which is within and has come from the depth,» — la instrucción sobre la oración: llamar al Padre con toda el alma, no con los labios sino con el espíritu de dentro, venido de la profundidad.
«Odysseus sat weeping and grieving on the island. He turned his face from the words of Calypso and from her tricks, and longed to see his village and smoke coming from it. If he had not [received] help from heaven, [he would not have been able to return] to his village.» — la cita de Homero con que el texto ilustra el destierro del alma: Odiseo llorando en la isla, apartando el rostro de las palabras y las trampas de Calipso.
«When the soul leaves her perfect husband because of the deception of Aphrodite, which happens in the act of conception in this world, the soul suffers harm. But if she sighs and repents, she will be restored to her house.» — la alegoría que el texto saca de Helena: el engaño de Afrodita es el acto de la concepción en este mundo, y si el alma suspira y se arrepiente será restituida a su casa.
«If we truly repent, God, who is patient and abundant in mercy, will hear us. To God be the glory forever and ever. Amen.» — y la sentencia con que el tratado cierra: si nos arrepentimos de verdad, Dios, paciente y abundante en misericordia, nos escuchará.
«This marriage of the soul [is different]. When the partners join [with each other], they become a single life.» — la diferencia entre las dos bodas: en la del alma, al unirse los compañeros se vuelven una sola vida, mientras que en la de la carne se sacian y se apartan.
«The beginning of salvation is repentance. Thus: Before Jesus appeared John came and preached the baptism of repentance.» — la sentencia que el texto pone como bisagra y la escritura con que la apoya: el comienzo de la salvación es el arrepentimiento, y antes de Jesús vino Juan predicando el bautismo del arrepentimiento.
«Aphrodite deceived me and brought me out of my village. I left my only daughter behind, and my good, understanding,» — la cita de Helena con que el texto alegoriza la caída: Afrodita me engañó y me sacó de mi aldea, y dejé a mi única hija; el tramo se corta al pie de la plana.
«The hidden sayings that the Savior spoke to Judas Thomas, which I, Mathaias, in turn recorded. 2 I was walking, listening to» — el Libro de Tomás (NHC II,7) se presenta como dichos ocultos que el Salvador habló a Judas Tomás y que Mathaías registró al oírlos; el tramo se corta al cambiar de plana.
«“Since it is said that you are my twin and true friend, examine yourself and understand who you are, how you exist, and how you will come to be. Since you are to be called my brother, it is not fitting for you to be ignorant of yourself.» — el encargo con que el Salvador abre: examinarse y entender quién es, cómo existe y cómo llegará a ser, porque no conviene que ignore de sí mismo quien va a llamarse su hermano.
«For those who have not known themselves have known nothing, but those who have known themselves already have acquired knowledge about the depth of the All.» — la tesis del conocimiento de sí: quien no se ha conocido no ha conocido nada, y quien se conoce ya tiene conocimiento de la profundidad del Todo.
«The Savior answered and said, “If what is visible to you is obscure to you, how can you comprehend what is invisible? If deeds of truth visible in the world are difficult for you to accomplish, how will you accomplish things of the exalted majesty and fullness, 5 which are invisible?» — la objeción que el Salvador opone a Tomás: si lo visible le resulta oscuro, cómo comprenderá lo invisible.
«But the visible bodies feed on creatures that are like them, and so the bodies are subject to change. Whatever is subject to change will perish and be lost, and henceforth has no hope of life, because this body is an animal body.» — la doctrina del cuerpo: los cuerpos visibles se alimentan de criaturas semejantes y por eso están sujetos a cambio y a perecer.
«those who speak about what is invisible and difficult to explain are like people who shoot their arrows at a target during the night. Of course, they shoot their arrows as any people do, since they are shooting at the target, but it is not visible.» — la imagen con que Tomás describe el hablar de lo invisible: como quien dispara flechas de noche contra un blanco que no se ve.
«Jesus said, “It is through light that light exists.» — la respuesta breve de Jesús a la pregunta por la luz: es por la luz que la luz existe.
«The Savior said, “Blessed Thomas, surely this visible light has shone for you not to keep you here, but that you might leave. And when all the chosen ones lay down their animal nature, this light will withdraw up to its being, and its being will welcome it to itself, because the light is a good helper.» — y lo que dice de la luz visible: no brilló para retenerlos aquí sino para que se marchen.
«“Oh, unsearchable love of light! Oh, bitterness of the fire! You blaze in the bodies of people and in the marrow of their bones, blazing in them night and day, burning their limbs and [making] their minds drunk and their souls deranged.» — la invectiva contra el fuego de la pasión: arde en los cuerpos y en la médula de los huesos, noche y día, quemando los miembros y trastornando las almas.
«that everyone who seeks truth from true wisdom 11 will fashion wings to fly, fleeing from the passion that burns human spirits. And one will fashion wings to flee from every visible spirit.» — y la salida que el texto ofrece: quien busque la verdad de la sabiduría verdadera se hará alas para huir de la pasión que quema los espíritus humanos.
«The intelligent person is perfect in all wisdom, but to the fool good and evil are the same. The wise person will be nourished by truth, and will be like a tree growing by the stream of water.» — el contraste entre el sabio y el necio: para el necio el bien y el mal son lo mismo, y el sabio se nutre de la verdad como árbol junto al arroyo.
«Some people have wings but rush toward visible things that are far from truth. The fire that guides them gives them an illusion of truth. It will shine on them with a perishable beauty, and it will imprison them in dark delight and capture them in sweet-smelling pleasure. And it will make them blind with insatiable desire,» — y los que teniendo alas corren hacia lo visible: el fuego que los guía les da una ilusión de verdad y los aprisiona en un deleite oscuro.
«The Savior said, “To tell the truth, do not think of these as human beings, but regard them [as] animals. As animals devour each other, so people like this devour each other.» — la sentencia dura del Salvador sobre los que no oyen: no pensarlos como seres humanos sino como animales, que se devoran unos a otros.
«“Woe to you, godless people, who have no hope, who are secure in things that do not last.» — el arranque de la serie de ayes: ay de los impíos sin esperanza, seguros en lo que no dura.
«“Woe to you who hope in the flesh and in the prison that will perish. 24 How long will you sleep and think that what is imperishable will also perish? Your hope is based upon the world, and your god is this present life. You are destroying your souls.» — y el segundo: ay de quienes esperan en la carne y en la prisión que perecerá, con el mundo por esperanza y esta vida por dios.
«“Woe to you, prisoners, for you are bound in caves. You laugh, you rejoice in mad laughter. You do not perceive your destruction. Neither do you perceive your plight, nor have you understood that you dwell in darkness and death.» — el ay a los prisioneros atados en cuevas, que ríen con risa loca y no perciben ni su destrucción ni que habitan en oscuridad y muerte.
«Darkness has risen in you like the light, for you have surrendered your freedom to slavery. You have darkened your hearts and surrendered your minds to foolishness.» — y la inversión que el texto les reprocha: la oscuridad se les ha alzado como la luz, y han entregado su libertad a la esclavitud.
«“Woe to you who love intercourse and filthy association with the female.» — el ay que da su tono ascético al texto: ay de quienes aman el coito y el trato sucio con lo femenino.
«“Blessed are you who understand beforehand the temptations and flee from things that are alien. “Blessed are you who are mocked and are not respected because of the love your master has for you.» — y la serie de bienaventuranzas con que el texto cierra: dichosos quienes prevén las tentaciones y huyen de lo ajeno, y quienes son burlados por el amor que su maestro les tiene.
«“Watch and pray that you may not remain in the flesh, but that you may leave the bondage of the bitterness of this life. And when you pray, you will find rest, for you have left pain and reproach behind. When you leave the pains and the passions of the body, you will receive rest from the Good One. You will reign with the King, you united with him and he with you, from now on and forever.» — el encargo final: velar y orar para no quedarse en la carne, y al dejar los dolores y las pasiones del cuerpo recibir descanso del Bueno y reinar con el Rey.
«Three powers came forth from the Great Invisible Spirit: 6 the Father, the Mother, and the Child. 7 They came from the living silence of the incorruptible Father, from the silence of the unknown Father.» — las tres potencias que salen del gran Espíritu invisible: el Padre, la Madre y el Hijo, venidos del silencio viviente del Padre incorruptible.
«The Child appeared fourth, the Mother [fifth], the Father sixth.» — y el orden de aparición que el texto declara, invertido respecto del de emanación: el Hijo cuarto, la Madre quinta, el Padre sexto.
«The first realm of Eight, 11 for whose sake the Child that is three times male came forth: thought, word, incorruptibility, [life] eternal, will, mind, foreknowledge, the androgynous Father.» — el primer reino de Ocho, el del Padre andrógino: pensamiento, palabra, incorruptibilidad, vida eterna, voluntad, mente y presciencia.
«The second power or realm of Eight: the Mother, the virgin Barbelo, 12 Epititioch…ai, Memeneaimen…, who is over heaven, Karb…, 13 Adonai, 14 …, the inexplicable power, the ineffable Mother.» — el segundo, el de la Madre: la virgen Barbeló, con los nombres que el manuscrito da mutilados y que aquí van tal cual los imprime la traducción; el tramo cruza de plana.
«From within, the Child 16 produces seven powers of great light, which are the seven vowels, 17 and the word completes them.» — el tercero, el del Hijo, que produce desde dentro siete poderes de gran luz, que son las siete vocales, y la palabra los completa.
«A hidden, [invisible] mystery came forth: IIIIIIIIIIIIIIIIIIIIII OOOOOOOOOOOOOOOOOOOOOO UUUUUUUUUUUUUUUUUUUUUU EEEEEEEEEEEEEEEEEEEEEE AAAAAAAAAAAAAAAAAAAAAA» — el misterio oculto que el texto imprime como cinco series de veintidós vocales repetidas; se conserva tal cual porque es el texto mismo y no ruido de la capa.
«This is Adamas, light that has radiated [from light], the eye of the [light], the first human being, 29 through whom and to whom is everything, without whom is nothing.» — Adamas, primer ser humano: luz irradiada de la luz, ojo de la luz, por quien y para quien es todo y sin quien nada es.
«The great divine Self-Generated Word and the incorruptible human Adamas joined with each other, and a human power of the word was produced. So humanity came into being through the word.» — la unión del Verbo autogenerado con Adamas: de ella sale un poder humano de la palabra, y así la humanidad llegó a ser por la palabra.
«Partners for the Luminaries appeared to complete the realm of Eight of the divine Self-Generated: grace, for the first luminary Harmozel, perception, for the second luminary Oroiael, intelligence, for the third luminary Daveithe, understanding, for the fourth luminary Eleleth.» — las parejas de las Luminarias: gracia para Harmozel, percepción para Oroiael, inteligencia para Daveithe y entendimiento para Eleleth.
«The attendants appeared: first, great Gamaliel, for the first great luminary Harmozel, great Gabriel, for the second great luminary Oroiael, great Samblo, 34 for the great luminary Daveithe, great Abrasax, 35 for [53] [the great luminary] Eleleth.» — y los servidores: Gamaliel para Harmozel, Gabriel para Oroiael, Samblo para Daveithe y Abrasax para Eleleth; el tramo cruza de plana.
«Partners for the attendants appeared by the will and good pleasure of the Father: memory, for the first, great Gamaliel, love, for the second, great Gabriel, peace, for the third, great Samblo, life eternal, for the fourth, great Abrasax.» — las parejas de los servidores: memoria, amor, paz y vida eterna.
«Then everything shook, and the incorruptible ones trembled. The triple-male Child 38 came down from above to those unborn and self-generated, and to those conceived in the realm of birth.» — el estremecimiento del descenso: todo tembló y el Hijo triple varón bajó de arriba a los no nacidos, a los autogenerados y a los concebidos en el reino del nacimiento.
«Then Plesithea 41 came from that place, the great power of great light, mother of the angels, mother of the Luminaries, glorious mother, virgin with four breasts, bearing fruit from the wellspring of Gomorrah and Sodom, fruit of the wellspring of Gomorrah within her.» — la aparición de Plesithea: madre de los ángeles y de las Luminarias, virgen de cuatro pechos, que da fruto del manantial de Gomorra y Sodoma.
«Great Seth rejoiced over the gift given him by the incorruptible child. He took his seed from the virgin with the four breasts and established it with him 43 in the four realms, 44 in the third great luminary Daveithe.» — y qué hace Set con ese don: toma su simiente de la virgen de cuatro pechos y la establece en los cuatro reinos, en la tercera luminaria Daveithe.
«The holy book of the…Great Invisible [Spirit], 2 the Parent, the Father 3 whose name cannot be named, who came from the heights of Fullness, light of light of the realms of Light, light of the silence 4 of Forethought and the Father of silence,» — el Libro santo del gran Espíritu invisible (NHC III,2 y IV,2) abre con la letanía de su destinatario: el Padre cuyo nombre no puede nombrarse, venido de las alturas de la Plenitud, luz de luz de los reinos de la Luz; el tramo se corta al pie de la plana y los puntos suspensivos son lagunas del manuscrito.
«So the power of the great light came from above. She was revelation, 32 and she gave birth to Four Great Luminaries, 33 Harmozel,» — el nacimiento de las Cuatro Luminarias: el poder de la gran luz vino de arriba, era revelación y dio a luz a las cuatro; el tramo se corta al pie de la plana.
«Oroiael, Daveithe, Eleleth, along with great incorruptible Seth, son of the incorruptible human Adamas.» — y sus nombres al otro lado del corte, junto con el gran Set incorruptible, hijo del humano incorruptible Adamas.
«light of word and truth, light of the [41] incorruptions, infinite light, radiance from the realms of light» — la continuación de la letanía de apertura: luz de palabra y verdad, luz de las incorrupciones, luz infinita, resplandor de los reinos de luz; el tramo se corta al cambiar de plana.
«Sakla [said] to Nebruel the great [demon], “Let twelve realms come into being in the…realm, worlds….”» — la orden de Sakla a Nebruel, el gran demonio: que haya doce reinos, con las lagunas del manuscrito a la vista.
«[The first] angel is Athoth, whom [the great] generations of people call…, the second is Harmas, [the eye of fire], the third [is Galila], the fourth is Yobel, [the fifth is] Adonaios, who is [called] Sabaoth, 50 the sixth [is Cain, whom] the [great generations of] people call the sun, the [seventh is Abel], the eighth, Akiressina, the [ninth, Youbel], the tenth is Harmoupiael, the eleventh is Archir-Adonin, the twelfth [is Belias].» — la lista de los doce ángeles puestos sobre el Hades y el caos, en su versión mutilada: Athoth, Harmas el ojo de fuego, Galila, Yobel, Adonaios llamado Sabaot, Caín al que llaman el sol, Abel, Akiressina, Youbel, Harmoupiael, Archir-Adonin y Belias.
«A voice called from on high and said, “Humanity 53 exists, and the Child of Humanity.”» — y la voz que le responde desde lo alto: la Humanidad existe, y el Hijo de la Humanidad.
«Repentance 56 was completed and empowered through the will and good pleasure of the Father. The Father approved of the great incorruptible immovable generation of great mighty people of great Seth, so that he might sow repentance in the aeons that had been produced, and through repentance the deficiency might become full.» — la función del Arrepentimiento en este texto: sembrarse en los eones producidos para que por él la carencia se llene.
«For Repentance came down from above to the world, which resembles the night. When she came, she prayed for the seed of the ruler of this aeon and the authorities derived from him, which is the defiled seed from the god who produces demons and who is destined to be destroyed, and she prayed for the seed [60] of Adam and great Seth, which is like the sun.» — y su descenso al mundo, que el texto llama semejante a la noche, para orar por la simiente del arconte y por la de Adán y del gran Set, que es como el sol; el tramo cruza de plana.
«Great Seth came with his seed, and he sowed it in the realms brought into being here below, whose number is the number of Sodom. Some say Sodom is the pastureland of great Seth—that is, Gomorrah. But others say great Seth took his crop from Gomorrah and planted it in a second location, which he named Sodom.» — la siembra de la simiente de Set y el desacuerdo que el propio texto consigna sin resolver: unos dicen que Sodoma es el pastizal del gran Set, es decir Gomorra, y otros que tomó su cosecha de Gomorra y la plantó en un segundo sitio al que llamó Sodoma.
«The flood has come to indicate the end of the age, and it will be sent into the world. Because of this generation a conflagration will come upon the earth, but to those who belong to this generation grace will be granted through prophets and guardians who protect the life of this generation. Because of this generation there will be famines and plagues, which will take place because of this great incorruptible generation. Because of this generation there will be temptations, and deception by false prophets.» — lo que el texto anuncia por causa de esta generación: diluvio, conflagración, hambrunas, plagas, tentaciones y engaño de falsos profetas.
«Seth requested guardians for his seed. Four hundred ethereal angels came from the great realms, accompanied by great Aerosiel and great Selmechel, 63 to protect the great incorruptible generation, its fruitfulness, and the great people of great Seth, from the time and era of truth and justice until the end of the age and its rulers, whom the great judges condemned to death.» — los guardianes de la simiente: cuatrocientos ángeles etéreos con Aerosiel y Selmechel, para proteger a la generación incorruptible hasta el fin de la edad.
«Through forethought Seth has instituted the holy baptism that surpasses heaven, by means of the incorruptible one, [64] begotten by the Word, the living Jesus, 67 with whom great Seth has been clothed. He has nailed down the powers of the thirteen realms. 68 Through this means 69 he has established those who are brought in and go out, 70 and he has equipped them with armor of the knowledge of truth, with incorruptible, invincible power.» — la institución del bautismo: Set lo establece por medio del incorruptible engendrado por el Verbo, el Jesús viviente, del que se ha revestido, y clava los poderes de los trece reinos; el tramo cruza de plana.
«the second luminary Oroiael, where great Seth and Jesus are, Jesus who has life and who has come and crucified what is under the law,» — el lugar de Jesús en el esquema de las Luminarias: en la segunda, Oroiael, con el gran Set, y es quien tiene vida y ha venido a crucificar lo que está bajo la ley.
«Yesseus Mazareus Yessedekeus living water child of the child glorious name in truth truly» — el himno bautismal, con su nombre triple y su fórmula repetida: Yesseus Mazareus Yessedekeus, agua viva, hijo del hijo, nombre glorioso, en verdad verdaderamente.
«Having known you, I have now mingled with your constancy. I have armed myself with the armor of light. I have become bright.» — el segundo himno, en otra voz: habiéndote conocido me he mezclado con tu constancia, me he armado con la armadura de luz y me he vuelto luminoso.
«This is the book great Seth composed and placed high in mountains on which the sun has not risen and cannot rise. Since the days of the prophets, apostles, and preachers, the name has never risen in their hearts and cannot rise in their hearts, and their ears have not heard it.» — el colofón que el texto se da a sí mismo: libro compuesto por el gran Set y puesto en lo alto de montañas donde el sol no ha salido ni puede salir.
«Great Seth wrote this book letter by letter in a period of 130 years. He placed it on the mountain called Charaxio,» — y el dato que añade: Set lo escribió letra por letra en ciento treinta años y lo puso en el monte llamado Charaxio.
«The Egyptian Gospel, a holy secret book, written by God. Grace, intelligence, perception, and understanding be with the copyist, Eugnostos the beloved in the Spirit—my worldly name is Gongessos 94 —and my fellow luminaries in incorruptibility.» — la nota del copista, que es de donde sale el nombre usual del texto: el Evangelio egipcio, libro secreto santo escrito por Dios, con la firma de Eugnosto el amado en el Espíritu, cuyo nombre mundano declara ser Gongessos.
«After [the world] was founded, Sakla said to his [angels], “I am a» — la jactancia de Sakla una vez fundado el mundo; el tramo se corta al cambiar de plana y sigue con *jealous god, and nothing has come into being apart from me*.
«[jealous] god, and nothing has [come into being] apart from me.” 52 He] [59] felt certain of his nature.» — y su continuación al otro lado del corte: nada ha llegado a ser aparte de mí, y se sintió seguro de su naturaleza.
«Seth went through three advents, already mentioned: flood, conflagration, and judgment of the rulers, powers, and authorities. He did this to save the generation that went astray, by means of the destruction 64 of the world, and baptism through a body begotten by the word, which great Seth prepared for himself,» — los tres advenimientos de Set —diluvio, conflagración y juicio de los arcontes— para salvar a la generación extraviada, y el bautismo por un cuerpo engendrado por la palabra.
«This great name of yours is upon me, you who lack nothing,» — la profesión que sigue al bautismo: este gran nombre tuyo está sobre mí, tú que no careces de nada; el tramo se corta al pie de la plana.
«you Self-Generated One, who are close to me. I see you, you who are invisible to all. Who can comprehend you?» — y su continuación: tú, Autogenerado, que estás cerca de mí, te veo, tú que eres invisible a todos, quién puede comprenderte.
«So the sweet smell of life is within me. I have mixed it with water as a model for all the rulers, that I may live with you in the peace of the saints, you who exist forever,» — el cierre del himno bautismal: el buen olor de la vida está en mí, lo he mezclado con agua como modelo para todos los arcontes; el tramo se corta al pie de la plana.
«Greetings. I want you to know 3 that all people born from the foundation of the world until now are of dust. They have inquired about God, who he is and what he is like, but they have not found him.» — Eugnosto el Bendito (NHC III,3 y V,1) abre con su diagnóstico: todos los nacidos desde la fundación del mundo son de polvo y han preguntado por Dios sin hallarlo.
«Philosophers voice three different opinions about the order of the universe, and they disagree with each other. Some of them say that the universe has governed itself, others say that divine forethought has governed it, and still others that fate has been in charge. All these opinions are wrong.» — las tres opiniones filosóficas que el texto enumera y rechaza: que el universo se gobierna a sí mismo, que lo gobierna la providencia divina o que lo rige el destino.
«Any life that comes from itself is empty, made by itself. Forethought is foolish. Fate is senseless.» — y su refutación en tres líneas: la vida que viene de sí es vacía, la providencia es necia y el destino es insensato.
«The One Who Is 6 is ineffable. From the foundation of the world, no power, no authority, no creature, no nature has known the One Who Is. Only the One Who Is knows itself.» — la tesis central: el Que Es es inefable y ningún poder, autoridad, criatura ni naturaleza lo ha conocido; solo él se conoce a sí mismo.
«The One Who Is is immortal, eternal, without birth, for whoever is born will die; unconceived, 7 without a beginning, for whoever has a beginning has an end; undominated, [72] without a name, for whoever has a name has been fashioned by another;» — la teología negativa del texto, con su razón en cada término: inmortal y sin nacimiento porque lo nacido muere, sin principio porque lo que empieza acaba, sin nombre porque lo nombrado fue hecho por otro; el tramo cruza de plana.
«The One is infinite, incomprehensible, and constantly imperishable. The One is unequalled, immutably good, without fault, everlasting, blessed, unknowable, yet it knows itself.» — y la serie que sigue: infinito, incomprensible, imperecedero, sin igual, inmutablemente bueno, sin falta, bienaventurado, incognoscible y a la vez conocedor de sí.
«Everything from the perishable will perish, since it is from the perishable. Everything [74] from the imperishable will not perish but will become imperishable, since it is from the imperishable. Many people have gone astray because they did not know about this distinction. They have died.» — la regla que el texto da sobre lo perecedero y lo imperecedero, y el motivo por el que muchos se extraviaron: no conocieron esa distinción; el tramo cruza de plana.
«The Lord of all is properly addressed not as Father but as Forefather. The Father is the beginning [75] of what is visible, and the Lord 11 is the Forefather without a beginning.» — la distinción de títulos: el Señor de todo no se llama propiamente Padre sino Antepadre, porque el Padre es el principio de lo visible.
«The Forefather sees himself within himself as in a mirror, and his image appears as Father by himself, 12 Parent by himself, and reflection, because he reflects unconceived first existence.» — la imagen del espejo: el Antepadre se ve dentro de sí como en un espejo y su imagen aparece como Padre por sí mismo.
«In the beginning he decided to turn his likeness into a great power, and at once the strength of that light appeared as an immortal androgynous Human.» — la aparición del Humano inmortal: al volver su semejanza en un gran poder, la fuerza de esa luz apareció como un Humano andrógino inmortal.
«is [conceived] perfect [Mind], and the female name is all-wise mother Sophia. It is also said that she resembles her brother and companion. She is unchallenged truth.» — sus dos nombres: el masculino, Mente perfecta concebida, y el femenino, madre Sofía toda sabia, que es verdad indisputada.
«As I said before, about what was produced, the One is first, then the Two, then the Three, up to the tens. The tens dominate the hundreds, the hundreds dominate the thousands, the thousands dominate the ten thousands. This is the pattern among the immortals.» — la aritmética de las emanaciones: primero el Uno, luego el Dos, luego el Tres hasta las decenas, y las decenas dominan a las centenas y estas a los millares; el tramo cruza de plana.
«These are their male names: first, unconceived, second, self-conceived, third, one who conceives, fourth, first to conceive, fifth, all-conceiving, sixth, chief creator.» — los seis nombres masculinos de los seres espirituales andróginos: no concebido, autoconcebido, el que concibe, primero en concebir, el que todo lo concibe y creador jefe.
«These are the female names: first, all-wise Sophia, second, all-mother Sophia, third, all-conceiving Sophia, fourth, first-conceiving Sophia, fifth, love Sophia, [83] [sixth], Pistis Sophia.» — y los seis femeninos, todos Sofía: toda sabia, madre de todo, la que todo lo concibe, primera en concebir, amor, y Pistis Sofía; el tramo cruza de plana.
«The twelve powers I have discussed came together with each other, and each disclosed <six> males and <six> females, for a total of seventy-two powers. Each of the seventy-two in turn disclosed five spiritual powers, bringing the number to three hundred sixty powers. They are united in will.» — la aritmética de los poderes: los doce dan setenta y dos y estos dan trescientos sesenta, unidos en voluntad.
«In this way immortal Humanity came to symbolize our realm. The first one to conceive, [84] the Son of Immortal Humanity, functions as a symbol of time. The [Savior] symbolizes [the year]. The twelve powers are symbols of the twelve months. The three hundred sixty powers who derive from the Savior stand for the three hundred sixty days of the year. And the angels who came from them and who are without number stand for the hours and moments.» — y su correspondencia calendárica: los doce poderes son los doce meses, los trescientos sesenta son los días del año y los ángeles sin número son las horas y los momentos; el tramo cruza de plana.
«This is how the defect of femaleness became apparent.» — la línea con que el texto explica la femineidad, que el volumen imprime sin glosarla dentro del cuerpo: así se hizo aparente el defecto de lo femenino.
«The male part was called the assembly and the female life, to indicate that from a female came life in all the realms.» — la etimología que el texto da a la asamblea del octavo reino: su parte masculina se llamó asamblea y la femenina vida, para indicar que de una hembra vino la vida.
«his companion Sophia, who was called silence. She was named silence because she perfected her own majesty by reflecting without speaking.» — el nombre de silencio dado a Sofía, con su razón: perfeccionó su propia majestad reflexionando sin hablar.
«This is enough. I have told you all this so that you might accept it, until one who does not need to be taught appears among you. That one will tell you all these things in joy and pure knowledge.» — y el cierre de la carta: todo se ha dicho para que lo acepten hasta que aparezca entre ellos uno que no necesite ser enseñado.
«After he 2 rose from the dead, his twelve disciples and seven women continued to be his followers. They went to Galilee, up on the mountain [91] called “Prophecy and Joy.”» — La sabiduría de Jesucristo (NHC III,4; BG 8502,3; P. Oxy. 1081) abre con la escena: tras la resurrección, los doce discípulos y siete mujeres suben al monte de Galilea llamado Profecía y Gozo.
«Then the Savior appeared, not in his previous form but in invisible spirit. He looked like a great angel of light, but I must not describe his appearance. Mortal flesh could not bear it,» — la aparición: no en su forma anterior sino en espíritu invisible, con aspecto de gran ángel de luz que el narrador declara indescriptible.
«The Savior [92] laughed and said to them, “What are you thinking about? Are you confused? What do you want to find out about?”» — la risa del Salvador ante el miedo de los discípulos y su pregunta por lo que quieren averiguar.
«“I have come from infinite light; I am here, and I can tell you exactly what the truth is. For any life that comes from itself is defiled, made by itself. Forethought lacks wisdom. Fate remains senseless.» — la respuesta que da a las tres opiniones filosóficas: viene de la luz infinita, la vida que viene de sí está contaminada, la providencia carece de sabiduría y el destino sigue insensato.
«“It is given to you, however, to know the truth. Whoever deserves knowledge will receive it, whoever has not been conceived by the semen of unclean sexual rubbing 6 but by the first one who was sent, for that person is immortal among mortal people.”» — y la condición del conocimiento: lo recibe quien lo merece, no concebido por la semilla del roce sexual impuro sino por el primero que fue enviado.
«Only the One Who Is, and anyone to whom this One wishes to give revelation through the emissary from the first light, knows the One Who Is. Henceforth, I am the great Savior.» — la enmienda que este texto hace a Eugnosto: solo el Que Es se conoce, y quien reciba revelación por el emisario de la primera luz, y el que habla se declara el gran Salvador.
«“I have come from the places above by the will of the bright light, and I have escaped from that fetter. I have smashed the work of those who are robbers.» — y lo que el Salvador declara haber hecho: escapar de esa atadura y romper la obra de los que son ladrones.
«“You in turn were sent by the Son, who was sent that you might receive light and escape the forgetfulness of the authorities. In this way the unclean sexual rubbing from the ferocious fire of the flesh of the authorities may never again come to expression through you. Trample on their evil intentions.”» — el encargo a los discípulos: escapar del olvido de las autoridades y pisotear sus malas intenciones.
«Mary said to him, “Holy master, where did your disciples come from, where are they going, and what should they do here?”» — la pregunta de María, que Scopello relaciona con los Extractos de Teódoto: de dónde vinieron los discípulos, adónde van y qué deben hacer aquí.
«“I want you to know that Sophia, the Mother of all and the companion, desired all by herself to bring these creatures into being without her male companion.» — la respuesta sobre Sofía: la Madre de todo quiso por sí sola traer esas criaturas a la existencia, sin su compañero masculino.
«This is judgment against the chief creator, 42 called Yaldabaoth.» — y la sentencia que el texto saca de la gota caída: es juicio contra el creador jefe, llamado Yaldabaot.
«“For this reason I have come here, that these may be united with spirit and breath, [117] 47 and two may become one, as in the beginning.» — la finalidad que el Salvador declara: que espíritu y aliento se unan y los dos se vuelvan uno, como en el principio.
«“So trample on their graves, humiliate their wicked intentions, break their yoke, and raise up those who are mine. I have given you authority over everything as children of light, to trample on their power with your feet.”» — y el mandato final: pisotear sus tumbas, humillar sus intenciones, romper su yugo y levantar a los suyos.
«In mercy and love the Spirit 15 wished to produce fruit independently, that the Spirit might not enjoy 16 goodness alone but that other spirits of the unshakable generation 17 might produce bodies and fruit, glory and honor, in imperishability and the infinite grace of the Spirit.» — y su motivo: por misericordia y amor quiso producir fruto por su cuenta, para no disfrutar la bondad a solas.
«a droplet from the light, are sent by him into the world of the ruler of the universe, 29 to be guarded by him.» — la imagen de la gota: todos los que vienen al mundo son enviados como gota de la luz al mundo del arconte del universo, para quedar bajo su custodia.
«The Savior said to his disciples, “Now the time has come, brothers and sisters, 2 for us to leave our labor 3 behind and stand at rest, 4 for whoever stands at rest will rest forever.» — el Diálogo del Salvador (NHC III,5) abre con la consigna del reposo: es hora de dejar atrás el trabajo y estar en reposo, porque quien está en reposo reposará para siempre; el tramo cruza de plana.
«But when I came, I opened a path and taught people about the way of passage for those who are chosen and alone, 6 [121] who have known the Father and have believed the truth.» — y lo que el Salvador declara haber hecho: abrir un camino y enseñar el paso a los elegidos y solitarios que han conocido al Padre; el tramo cruza de plana.
«Hear us, Father, as you have heard your only Son and have received him to yourself. 7 [You have] given him rest from many [labors]. Your power is [invincible], [because] your armaments are [invincible], …light…alive…inaccessible…[alive]. The [true] word 8 [has brought] repentance for life, [and this has come] from you. You are the thought and supreme serenity of those who are alone.» — la oración insertada en el monólogo: óyenos, Padre, como oíste a tu único Hijo, tú que eres el pensamiento y la serenidad suprema de los que están solos.
«In truth, fear is the power [of darkness]. So if you are afraid of what is about to come upon you, it will overwhelm you, and not one among them will spare you or show you mercy.» — la doctrina del miedo: el miedo es el poder de la oscuridad, y si se le teme a lo que viene, lo vencerá.
«Make what is [inside] you and what is [outside you a single one].» — la consigna de la unificación: hacer de lo de dentro y lo de fuera una sola cosa; los corchetes son restituciones del editor.
«The Savior [said], “The lamp [of the] body is the mind. As long as [what is within] you is kept in order—that is, [the soul] 15 —your bodies are [enlightened].» — la lámpara del cuerpo según este texto: la mente, y mientras lo de dentro está en orden los cuerpos están iluminados.
«The master said, “[The body] weeps because of its works [and what] remains to be done. The mind laughs [because of [127] the fruits 19 of] the spirit.» — la respuesta a María sobre sus lágrimas y su risa: el cuerpo llora por sus obras y la mente ríe por los frutos del espíritu; el tramo cruza de plana.
«The master said, “There was darkness and water, and [128] spirit upon [water]. 23 And I tell you [the truth], look, what you seek and inquire about [is] within you, and it [has] the power and mystery [of the] spirit, for [it is] from [the spirit].» — la cosmogonía en una línea y su giro: antes del cielo y la tierra había oscuridad y agua y espíritu sobre el agua, y lo que se busca está dentro de uno.
«and let one who [knows] seek and find and rejoice.» — la fórmula de la búsqueda: que quien tiene poder renuncie a él y se arrepienta, y que quien conoce busque, halle y se alegre.
«“When the Father established the world, he [collected] some of its water, and the word 33 came from it.» — la cosmogonía del texto: al establecer el mundo, el Padre recogió parte de su agua y de ella vino la palabra.
«“So [he] sent 38 from himself fountains of milk, fountains of honey, oil, wine, and fine fruit and delicious flavors and sound roots, [so that] the earth might not be deficient from generation [to] generation and from age to age.» — y lo que la palabra envía para que la tierra no carezca: fuentes de leche, de miel, aceite, vino, fruto fino, sabores deliciosos y raíces sanas.
«The master said, “Everyone who has known oneself 44 has seen oneself. Everything that person is given to do that person does. So such a person has come to [resemble] that place 45 in goodness.» — la respuesta a Mateo sobre el lugar de la vida: quien se ha conocido se ha visto, y así llega a parecerse a ese lugar en bondad.
«He said to them, “What supports the [earth] is also what supports heaven. When a word comes from the Majesty, it will go to what supports heaven and earth. The earth does not move. If it moved, it would collapse. But it does not, so that the first word might not fail.» — la respuesta sobre el temblor: lo que sostiene la tierra es lo mismo que sostiene el cielo, y la tierra no se mueve porque si se moviera se derrumbaría.
«“Whoever does [not] know the work of perfection does not know anything.» — el arranque de la serie de condiciones del conocimiento: quien no conoce la obra de la perfección no conoce nada.
«“One who does not [understand] how fire came to be will burn in it, not knowing its origin. 48 “One who does not first understand water knows nothing. For what use is there for such a person to be baptized in it?» — y su continuación: quien no entiende cómo llegó a ser el fuego arderá en él, y quien no entiende el agua no saca provecho de ser bautizado en ella.
«“All things are hidden from one who does not know the root of all things. “Whoever does not know the root of wickedness is no stranger to it.» — el remate de la serie: todo está oculto para quien no conoce la raíz de todas las cosas, y quien no conoce la raíz de la maldad no le es ajeno.
«The Son of Humanity greeted them and said to them, “A seed from a power was deficient, and it descended to the earth’s abyss. The Majesty remembered [it] and sent the [word to] it. The word brought the seed up into [the presence] of the Majesty, so that [136] the first word might not be lost.» — la visión apocalíptica que el Salvador explica: una semilla de un poder quedó deficiente y descendió al abismo, y la Majestad envió la palabra a recogerla; el tramo cruza de plana.
«The master answered, “You will rule over them. When you remove jealousy from yourselves, you will clothe yourselves in light and enter the bridal chamber.» — la respuesta sobre los arcontes: ustedes gobernarán sobre ellos, y al quitarse los celos se vestirán de luz y entrarán en la cámara nupcial.
«Mary said, “So, The wickedness of each day <is sufficient>. 59 Workers deserve their food. 60 Disciples resemble their teachers.» — las tres sentencias que el texto pone en boca de María: la maldad de cada día basta, los obreros merecen su comida y los discípulos se parecen a sus maestros.
«He answered them, “You are from fullness, and you are in a place of deficiency. And look, his light has poured down on me.» — la respuesta sobre la plenitud y la carencia: ustedes son de la plenitud y están en un lugar de carencia.
«The master said, “Whatever is from truth does not die. Whatever is from woman dies.» — la sentencia que el texto imprime sin glosar: lo que viene de la verdad no muere y lo que viene de mujer muere.
«The master said, “Whoever seeks life, this is their wealth. For the world’s [rest] is false, and its gold and silver are deceptive.» — y su juicio sobre el mundo: el reposo del mundo es falso y su oro y su plata son engañosos.
«He said, “Love and goodness. If one of these had existed among the rulers, wickedness would never have come to be.» — la respuesta sobre el principio del camino: amor y bondad, y si alguno de los dos hubiera existido entre los arcontes, la maldad nunca habría llegado a ser.
«Rather, I say to you, you will be blessed when you strip off your clothing. For it is no great thing [144] [to lay aside what is] external.» — la doctrina del vestido: serán dichosos al despojarse de su ropa, porque no es gran cosa dejar a un lado lo externo; el tramo cruza de plana.
«The master said, “Pray in the place where there is no woman.» — la instrucción sobre la oración que el volumen imprime sin suavizar: orar en el lugar donde no hay mujer.
«Matthew says, “He tells us, ‘Pray in the place where there is no woman,’ which means, destroy the works of the female, 78 not because there is another form of birth 79 but because they should stop [giving birth].» — y la glosa que el propio texto pone en boca de Mateo: destruir las obras de lo femenino, no porque haya otra forma de nacimiento sino porque deben dejar de dar a luz.
«It is the way of the Father and the Son, for the two are one. And you will travel the [way] you have come to know. Even if the rulers become great, they will not be able to reach it. I tell you the [truth], it is even difficult for me to reach it.» — el camino que el Salvador declara desconocido para ángel y autoridad: el del Padre y el Hijo, porque los dos son uno, y hasta a él le resulta difícil alcanzarlo.
«To be sure, the place [124] of crossing is frightening in [your] sight, but without hesitation» — la instrucción del paso: el lugar del cruce da miedo a la vista, y hay que pasar sin vacilar; el tramo se corta al pie de la plana.
«His disciples [said, “Master], who seeks and [who] reveals?” [The master] said [to them], “One who seeks [also] reveals.» — la pregunta de los discípulos y la respuesta breve del maestro: quien busca también revela.
«The little child 6 continued and said, “I know who you are, Paul, for you have been blessed from your mother’s womb. 7 Since I have [seen] that you were [going up to Jerusalem] to your fellow [apostles], 8 that is why [I] was [sent to you]. I am the [Spirit who is with] you.» — la Revelación de Pablo (NHC V,2) hace que el niño revele su identidad: sabe quién es Pablo, bendecido desde el vientre de su madre, y se declara el Espíritu que va con él.
«In the fourth heaven I 17 saw angels resembling gods in their rank, and they were bringing a soul from the land of the dead. The angels put the soul at the gate of the fourth heaven, and they were flogging her.» — la escena del juicio del alma en la puerta del cuarto cielo, traída de la tierra de los muertos y azotada por los ángeles.
«The soul replied, “Bring witnesses and let them [tell] you in what body I committed lawless actions. [Do you want] to bring a book and [read from it]?”» — la defensa del alma: que traigan testigos que digan en qué cuerpo cometió las acciones sin ley; el tramo cruza de plana.
«Three witnesses came. The first said, “Wasn’t I [in] the body? Around the second hour 20 I [came and] rose up against you, [21] until [you fell] into anger, rage, and envy.» — el primer testigo y su hora: alrededor de la segunda hora se levantó contra ella hasta hacerla caer en ira, furia y envidia; el tramo cruza de plana.
«The third said, “Didn’t I come to you around the twelfth hour of the day, near sunset? 22 I brought you darkness, until you completed your sins.» — y el tercero: llegó hacia la duodécima hora, cerca del ocaso, y le trajo oscuridad hasta que completó sus pecados.
«The soul that was cast down [entered] a body prepared [for her].» — el desenlace del juicio, que el texto enuncia como transmigración: el alma arrojada entra en un cuerpo preparado para ella.
«And I saw a great angel in the fifth heaven, holding an iron staff in his hand, and three other angels were with him. I stared into their faces. They were competing with each other, their whips in their hands, driving souls to judgment.» — la visión del quinto cielo: un gran ángel con un bastón de hierro y tres ángeles que compiten entre sí, con látigos en las manos, llevando almas a juicio.
«[Then we] ascended to the seventh [heaven. In the middle] of the light [I saw] an old man [in] white [clothing. His throne], which is in the seventh heaven, was [seven] times brighter than the sun.» — la visión del séptimo cielo: un anciano de blanco en medio de la luz, con un trono siete veces más brillante que el sol; el tramo cruza de plana.
«I replied to the old man, “I am going to the place I came from.» — la primera respuesta de Pablo al anciano: voy al lugar de donde vine.
«I answered and said, “I am going down to the world of the dead in order to take captive the captivity that was taken in the Babylonian captivity.» — y la segunda: bajo al mundo de los muertos para llevar cautiva la cautividad tomada en el cautiverio de Babilonia.
«The old man said to me, “How will you be able to escape me? Look and see the dominions and authorities.» — la tercera pregunta, que Pablo no contesta: cómo podrás escapar de mí.
«The Spirit said, “Give him the sign 28 you have, and [he will] open for you.» — y la salida que el Espíritu le indica: darle la señal que tiene, para que abra.
«I saw the twelve apostles, and they welcomed me. We ascended to the ninth heaven, and I greeted all those in the ninth heaven. 31 We ascended to the tenth heaven, and I greeted my fellow spirits.» — el cierre del ascenso: los doce apóstoles lo reciben en el octavo reino, y él saluda en el noveno y el décimo a sus compañeros de espíritu.
«After he finished saying these things, he went on and said to me, “Awaken your mind, Paul, and notice that this mountain where you are standing is the mountain of Jericho, so that you may come to know the things hidden in what is visible.» — el encargo del niño: despertar la mente y advertir que el monte donde está es el monte de Jericó, para conocer lo oculto en lo visible. Se ancló después de la frase anterior porque la introducción de Scopello cita el mismo pasaje en la plana 365.
«Then the holy [Spirit] who was speaking with [him] snatched him up on high to the third heaven, 14 and he went on further» — el arranque del ascenso: el Espíritu arrebata a Pablo al tercer cielo y sigue más allá; el tramo se corta al pie de la plana.
«It happened that the master 2 spoke to me: “See now the completion of my deliverance. I have already given you a sign of these things, my brother James. For not without reason have I called you my brother, though you are not physically my brother.» — la Primera revelación de Santiago (NHC V,3 y Códice Tchacos 2) abre con la salvedad del parentesco: lo llama hermano y no lo es físicamente.
«“Once nothing existed except the One Who Is. 3 That one is unnamable and ineffable. I also am unnamable, from the One Who Is, although I have been [given] many names. <We> both <come> from the One Who Is, but I am before you.» — la ontología del texto: nada existía salvo el Que Es, innombrable e inefable, y quien habla viene de él aunque le hayan dado muchos nombres.
«“Since you have inquired about femaleness, I tell you, femaleness did exist, but femaleness was not first. [It] prepared divine powers for itself, but [it] did not yet exist [when] I came to be,» — la respuesta sobre lo femenino: existió pero no fue lo primero, preparó poderes divinos para sí y aún no existía cuando él llegó a ser.
«He said to me, “Don’t be afraid, James. You too will be arrested. [Leave] Jerusalem, for this city always gives the cup of bitterness 5 to the children of light.» — el consejo sobre Jerusalén: dejarla, porque esa ciudad da siempre la copa de amargura a los hijos de la luz.
«The master said, “James, the one who spoke through this scripture had limited understanding. I shall reveal to you what has come from the one who is innumerable; I shall give you a sign concerning their number. And as for what has come from the immeasurable, I shall give you a sign concerning their measure.”» — la enmienda a la escritura: quien habló por ese escrito tenía entendimiento limitado, y el revelador dará una señal del número y de la medida.
«The master said, “These are the seventy-two inferior heavens that belong to them. These are the powers of all their might. They have been established by them, and they have been assigned to every place under the [authority] of the twelve rulers.» — la aritmética de los cielos: setenta y dos cielos inferiores asignados bajo la autoridad de los doce arcontes.
«If you wish to number them now, you will not be able to do so until you throw off blind thought, this bond of flesh surrounding you. Only then will you attain to the One Who Is, and then you will no longer be James, but you are that One Who Is.» — la condición para contarlos: desechar el pensamiento ciego, esta atadura de carne, y entonces ya no será Santiago sino aquel Que Es.
«You have come with knowledge 10 to reprove their forgetfulness. You have come with remembrance to reprove their ignorance. I was worried about you. For you have come down into profound ignorance, but you were not defiled by any of it. You have come down into thoughtlessness, but your memory stayed with you. You walked in mud, and your garments did not get dirty. You were not inundated with their filth, and they did not apprehend you.» — el elogio que Santiago dirige al maestro, en verso: viniste con conocimiento para reprender su olvido, caminaste en el lodo y tus vestidos no se ensuciaron.
«The master said, “James, do not be concerned for me or these people. I am the one who was within me. Never did I suffer at all, and I was not distressed. These people did not harm me.» — la explicación docética de la pasión: no sufrió en absoluto ni se afligió, y esa gente no le hizo daño.
«Rather, all this was inflicted upon a figure of the rulers, and it was fitting that this figure should be [destroyed] by them.» — y sobre qué recayó en cambio: sobre una figura de los arcontes, que convenía que ellos destruyeran.
«“If you fall into their hands, the one who is their guard will say to you, ‘Who are you, and where are you from?’ You are to say to him, ‘I am a son, and I am from the Father.’» — el interrogatorio de los recaudadores y la primera respuesta que el texto prescribe: soy un hijo y vengo del Padre.
«‘They are not entirely alien, but they are from Achamoth, 16 who is female. She produced them when she brought this generation down from the preexistent one.» — la respuesta sobre los extranjeros: no son del todo ajenos, vienen de Achamoth, que es femenina; el tramo cruza de plana.
«When he says to you again, ‘Where will you go?’ you are to say to him, ‘I shall return to the place I came from.’ 17 If you say these things, you will avoid their attacks.» — y la última respuesta del ascenso: volveré al lugar de donde vine, y con eso se evitan sus ataques.
«“You are to hide within yourself who I am, and who imperishable Sophia is, through whom you will be delivered, and who all the children are of the One Who Is, these matters that they have known and have hidden within themselves. Be quiet about these things, but reveal them to Addai.» — el encargo del secreto y su destinatario: callar estas cosas y revelarlas a Addai.
«Most of [the judges], when they saw [that] there was no case [against him, left] him alone. [But] the other ones [and the people resisted. Rising up, they] said, “Let [us take] this person away from the earth, for he is not worthy of life.” The first ones were afraid, and they rose up and said, “We have no part in this man’s blood, for a just man will perish unjustly.» — el martirio de Santiago: la mayoría de los jueces lo deja, y los primeros declaran no tener parte en la sangre de ese hombre.
«This is the discourse that James the Just delivered in Jerusalem and Mareim 2 wrote down.» — la Segunda revelación de Santiago (NHC V,4) declara su propia procedencia: discurso pronunciado por Santiago el Justo en Jerusalén y puesto por escrito por Mareim.
«But on this occasion he entered and sat down <not> in his customary place but on the fifth flight of steps, [which] is the favored place.» — el detalle escénico que el texto consigna: Santiago no se sentó en su lugar acostumbrado sino en el quinto tramo de escalones, que es el sitio favorecido.
«I am the one who received revelation from the fullness 8 of imperishability, who was summoned by the one who is great, who obeyed the [master].» — la autopresentación de Santiago: recibió revelación de la plenitud de la imperecibilidad y fue convocado por el que es grande.
«It is he who passed through the [worlds without being recognized], who [came down after] stripping off his clothing, and walked about naked, who was found in perishability though destined to be brought up to imperishability.» — y su descripción del maestro: pasó por los mundos sin ser reconocido, bajó despojado de su ropa y anduvo desnudo.
«He who lived [without] blasphemy died through [blasphemy]. He who was cast out [has been exalted].» — los pares que el texto enuncia sobre Jesús: vivió sin blasfemia y murió por blasfemia, fue expulsado y ha sido exaltado.
«I shall surely die, but I shall be found in life. I came to the world to be judged, [and I shall] come forth [victorious].» — y lo que pone en su boca: moriré ciertamente pero seré hallado en vida, vine al mundo a ser juzgado y saldré victorioso.
«I [am the] first [son] who was conceived and who will destroy the dominion of [them] all. I [am] the beloved. I am the just one. I am the son of the Father. I speak as [I] have heard.» — la serie de autodeclaraciones: soy el primer hijo concebido, el amado, el justo, el hijo del Padre, y hablo como he oído.
«“One time when I was sitting and meditating, the one whom you hated and persecuted opened the door and came in to me, and he said to me, Hello, my brother; brother, hello.» — la aparición del resucitado a Santiago: entra por la puerta y lo saluda llamándolo hermano.
«‘Don’t be afraid, my son, because he said to you, “My brother.” You were both nourished with the same milk. That is why he says to me, “My mother.” He is not a stranger to us; he is your stepbrother.» — y lo que la madre le explica sobre ese parentesco: fueron amamantados con la misma leche, y él es su hermanastro.
«Your father is not my Father, but my Father has become a father to you.» — la frase programática del texto: tu padre no es mi Padre, pero mi Padre se ha vuelto padre para ti.
«Your father, whom you consider rich, will grant that you inherit all that you see.» — la contraposición de las dos herencias: el padre que consideras rico te dará en herencia todo lo que ves.
«His inheritance, which he boasted about, claiming it was great, will prove to be insignificant. His gifts are not blessings and his promises are evil intrigues. You are not of <the children> of his compassion, but he does violence against you.» — y el juicio sobre esa herencia: resultará insignificante, sus dones no son bendiciones y sus promesas son intrigas malignas.
«But understand and know the Father who has compassion, who was not given an inheritance, whose inheritance is unlimited, with an unlimited number of days.» — el otro Padre: el que tiene compasión, a quien no se dio herencia y cuya herencia es ilimitada, con días sin número.
«For you are not the deliverer nor a helper of strangers. You are an illuminator and deliverer of those who are mine, and now those who are yours.» — el papel que el texto asigna a Santiago: no libertador ni auxiliador de extraños, sino iluminador y libertador de los suyos.
«As you are the first who clothed yourself, so also are you the first who will strip off your clothes. And you will become as you were before you took off your clothes.» — y la simetría con que cierra el himno: como fuiste el primero en vestirte, serás el primero en despojarte, y volverás a ser como eras antes.
«“He kissed me on the mouth and embraced me, saying, ‘My beloved! Look, I shall reveal to you what the heavens have not known, nor their rulers.» — el beso de la revelación: lo besa en la boca y lo abraza prometiendo revelarle lo que los cielos y sus arcontes no supieron.
«“At once I reached out my [hands], but I did not find him as I thought he would be. After this I heard him say, ‘Understand, and embrace me.’ Then I understood, and I was afraid, yet I rejoiced with great joy.» — y lo que ocurre al abrazarlo: extiende las manos y no lo halla como esperaba, y al entender siente miedo y a la vez gran gozo.
«You have judged yourselves, and so you will remain in their fetters. You have burdened yourselves, and you will repent, but you will not profit at all. Look upon the one who speaks, and seek the one who is silent. Know who came to this place, and understand who went away. I am the just one, yet I do <not> judge. I am not a master, but I am a helper.» — el reproche de Santiago a sus jueces: se han juzgado a sí mismos, y él se declara el justo que no juzga y no maestro sino ayudante.
«I shall tear down this house, to the ruin and derision of those who live in ignorance.» — y la amenaza con que acaba su discurso: derribará esa casa, para ruina y escarnio de quienes viven en ignorancia.
«They determined to throw him down from the height, and they did just that.» — el martirio: lo arrojan desde el pináculo del templo.
«Since he was still alive, they raised him up again, made him dig a hole, and forced him to stand in it. They covered him up to his abdomen and stoned him in this manner.» — y como seguía vivo, lo levantan, lo hacen cavar un hoyo, lo cubren hasta el abdomen y lo apedrean.
«My God and Father, who saved me from this dead hope, who made me alive through the mystery of your good pleasure, do not let these days in the world be prolonged for me, but let the day of your light, in which [no night] remains,» — la oración de muerte de Santiago: Dios y Padre que me salvaste de esta esperanza muerta, no prolongues estos días en el mundo sino que amanezca el día de tu luz.
«Save me from an evil death. Bring me from the tomb alive, for your grace is alive in me, the desire to accomplish a work of fullness.» — y sus peticiones: sálvame de una muerte mala, sácame vivo de la tumba, porque tu gracia está viva en mí.
«If I have come into being, who am I? For I have come as I am [not],» — la paradoja con que Jesús cierra su serie: si he llegado a ser, quién soy, porque he venido como no soy; el tramo se corta al pie de la plana.
«He was [the one] whom he who created heaven and earth and dwelled in it [could] not [see]. 38 He was the one [who] is life. He was the light. He was the one who will be» — la profesión sobre Jesús: aquel a quien no pudo ver el que creó el cielo y la tierra y habitó en ella, la vida y la luz; el tramo se corta al pie de la plana.
«and will provide an ending for [what] has begun and a beginning for what will come to an end. He was the holy Spirit and the invisible one who did not come down on the earth.» — y su continuación: el que da fin a lo empezado y principio a lo que acabará, el Espíritu santo y el invisible que no bajó a la tierra.
«The revelation that Adam taught his son Seth in the seven hundredth year. 2 And he said, Listen to my words, my son Seth.» — la Revelación de Adán (NHC V,5) se nombra a sí misma: la revelación que Adán enseñó a su hijo Set en el año setecientos.
«After God created me out of earth, along with your mother Eve, I went about with her in a glory that she had beheld in the eternal realm 3 we had come from. She instructed me in the knowledge 4 of the eternal God. 5 We resembled the great eternal angels, for we were superior to the god who had created us and the powers with him, whom we did not know.» — el estado primero que Adán recuerda: andaban en una gloria, Eva lo instruía en el conocimiento del Dios eterno y se parecían a los grandes ángeles eternos, superiores al dios que los había creado.
«God, the ruler 6 of the realms and the powers, angrily divided us. Then we became two beings, 7 and the glory in our hearts departed from your mother Eve and me, as did the previous knowledge that breathed in us.» — la separación: el dios de los reinos y los poderes los dividió airadamente y se fue de sus corazones la gloria y el conocimiento que alentaba en ellos.
«Then we came to recognize the god who had created us, for his powers were not foreign to us. We served him in fear and subservience. And after that we grew dim in our minds.» — lo que siguió: reconocieron al dios que los creó, le sirvieron con miedo y sumisión, y sus mentes se oscurecieron.
«saying to me, “Adam, arise from the sleep of death, and hear about the eternal realm and the seed of that human to whom life has come, who came from your partner Eve and you.”» — la revelación en sueños: tres personas le dicen a Adán que se levante del sueño de la muerte y oiga sobre el reino eterno y la simiente de aquel humano a quien vino la vida.
«“Adam, why were you both sighing in your hearts? Don’t you know that I am the god who created you? And that I breathed into you a spirit of life, so you might be a living soul?”» — la réplica del dios creador: no saben que soy el dios que los creó y que sopló en ustedes un espíritu de vida.
«After that great angels will come on high clouds, and they will bring those people into the place where the spirit of life dwells» — el patrón que el texto repite en cada catástrofe: grandes ángeles vienen sobre altas nubes y llevan a esa gente al lugar donde mora el espíritu de vida.
«Noah will say, “I testify before the might of your arm that the generation of these people did not come from me or [my] sons.» — la respuesta de Noé cuando el creador lo acusa: testifica que la generación de esa gente no salió de él ni de sus hijos.
«Then fire, sulfur, and asphalt will be cast upon those people, and fire and smoke will cover those realms. 32 The eyes of the powers of the heavenly luminaries 33 will be darkened, and the inhabitants of the realms will not be able to see in those days.» — la segunda catástrofe: fuego, azufre y asfalto sobre esa gente, con los ojos de los poderes de las luminarias celestes oscurecidos.
«Abrasax, Sablo, and Gamaliel 34 will descend and rescue those people from the fire and wrath, and take them above the realms and domains of the powers,» — y quiénes rescatan: Abrasax, Sablo y Gamaliel descienden y sacan a esa gente del fuego y de la ira.
«Once again, for a third time, the illuminator 35 of knowledge will pass by in great glory, 36 in order to leave behind some of the offspring of Noah and the sons of Ham and Japheth, to leave behind for himself trees that bear fruit.» — la tercera venida: el iluminador del conocimiento pasa en gran gloria para dejar tras de sí árboles que den fruto.
«For all creation that came from mortal earth will be under the authority of death, but those who reflect in their hearts on the knowledge of the eternal God will not perish. They have received spirit not from this kingdom, but from something eternal,» — la regla que el texto da: toda la creación venida de la tierra mortal está bajo la autoridad de la muerte, y no perecen quienes reflexionan en su corazón sobre el conocimiento del Dios eterno.
«Then they will punish the flesh of the human on whom the holy Spirit has come.» — y lo que las potencias hacen con el iluminador: castigan la carne del humano sobre el que ha venido el Espíritu santo.
«The second kingdom says of him, He came from a great prophet. A bird came, took the child who was born, and brought him onto a high mountain. He was nourished by the bird of heaven. An angel came from there and said to him, “Arise, God has given you glory.” He received glory and strength, and in this way he came to the water.» — el segundo de los trece relatos falsos sobre el origen del iluminador, cada uno cerrado con la misma fórmula: vino de un gran profeta, un ave lo llevó a un monte alto y así vino al agua.
«The ninth kingdom says of him, One of the nine muses went away by herself. She came to a high mountain and relaxed there, so that she desired herself alone to become androgynous. She fulfilled her desire and became pregnant from it. He was born. The angels over desire nourished him. He received glory and power there, and in this way he came to the water.» — el noveno relato, muestra de la serie: una de las nueve musas se apartó, deseó volverse andrógina ella sola, cumplió su deseo y quedó preñada.
«“Blessed are the souls of those people, because they have known God with knowledge of truth. They will live for ever and ever, because they have not been corrupted by their desires, as the angels have, and they have not accomplished the deeds of the powers. Rather, they have stood before him in knowledge of God, like light that has come from fire and blood.» — la bienaventuranza final: dichosas las almas de los que conocieron a Dios con conocimiento de verdad, que no se corrompieron por sus deseos como los ángeles.
«“Why were you crying out against the living God with lawless voices and unlawful tongues and souls full of blood and foulness? You are filled with deeds far from truth, yet your ways are full of fun and laughter. You have defiled the water of life and have drawn it to the will of the powers, into whose hands you have been given, to serve them.» — el reproche de Micheus, Michar y Mnesinous: han contaminado el agua de vida y la han arrastrado a la voluntad de los poderes.
«The preserved words of the God of the eternal realms were not copied in a book or put in writing. Angelic beings, whom none of the human generations know, will convey them, and they will be placed on a high mountain, on a rock of truth.» — y dónde queda la revelación: no copiada en un libro ni puesta por escrito, sino llevada por seres angélicos a un monte alto, sobre una roca de verdad.
«These are the revelations Adam disclosed to his son Seth, and his son taught them to his offspring. This is the hidden knowledge of Adam that he gave to Seth, and this is holy baptism for people who have eternal knowledge, through those born of the word and the incorruptible illuminators, 58 who have come from the holy seed, Yesseus Mazareus Yessedekeus, 59 the living water.» — el colofón del texto: el conocimiento oculto de Adán dado a Set, que es el bautismo santo para quienes tienen conocimiento eterno, por Yesseus Mazareus Yessedekeus, el agua viva.
«I felt a sweet desire for your mother. The power of our eternal knowledge was gone and weakness overtook us, and the days of our life became few.» — el precio que Adán declara: el deseo dulce por la madre, la pérdida del poder del conocimiento eterno y unos días de vida que se vuelven pocos.
«God will say to Noah, whom generations will call Deucalion, 20 “Look, I have protected <you> in the ark, along with your wife, your sons, their wives,» — el segundo nombre que el texto da a Noé: las generaciones lo llamarán Deucalión.
«But the generation without a king 52 says, God chose him from all the eternal realms. He made knowledge of the undefiled one of truth to come to be [in] him.» — la decimocuarta explicación, la de la generación sin rey: Dios lo eligió entre todos los reinos eternos e hizo venir a él el conocimiento del no contaminado de la verdad.
«One] of [them] [2] answered [and said, “The name] of this [city is ‘Abide’—that] is to say, establish yourself —‘[in]-endurance.’» — los Hechos de Pedro y los doce apóstoles (NHC VI,1) nombran la ciudad con una alegoría: Permanece —es decir, establécete— en la resistencia.
«I was staring at the man, because he was good-looking in appearance and demeanor. I saw four parts of his body: the soles of his feet, a portion of his chest, the palms of his hands, and his face. That was all I could see.» — la aparición del vendedor de perlas, de quien Pedro solo alcanza a ver cuatro partes del cuerpo: las plantas de los pies, parte del pecho, las palmas y el rostro.
«He said [to] me, “That is why I said, ‘My brother and my friend,’ for I too am a stranger along with you.”» — la respuesta del hombre a Pedro, que lo creía vecino de la ciudad: también él es un extranjero.
«They saw nothing in him, for there was no bag over his shoulder and no bundle within his linen cloth or shawl. 7 In their arrogance they did not even ask who he was, and he in turn did not make himself known to them. They went back to their rooms and said, “Is this man mocking us?”» — la reacción de los ricos: no ven nada en él, porque no lleva bolsa ni bulto, y por arrogancia ni preguntan quién es.
«He answered and said to them, “If you can, come to my city, so that I may not only show it to you but may give it to you free of charge.”» — y la oferta que hace a los pobres: que vayan a su ciudad, donde no solo se la mostrará sino que se la dará gratis.
«The man 11 answered and said, “Since you ask, my name is Lithargoel, which means ‘light bright stone.’» — el nombre del vendedor y su significado: Litargoel, que quiere decir piedra brillante de luz.
«None can travel that road unless they renounce all their possessions and fast daily from one night’s stay to the next.» — la condición del camino: nadie puede recorrerlo si no renuncia a todo lo que posee y ayuna a diario.
«If people 13 take bread on the road, black dogs kill them because of the bread. If they carry expensive garments of this world, robbers kill them [6] [because of the] garments. [If they carry] water, [wolves kill them because of the water], for the wolves are thirsty. [If they] are concerned about [meat] and vegetables, lions eat them because of the meat, and [if] they get away from the lions, bulls devour them because of the vegetables.» — y la serie de peligros, cada uno atado a lo que se lleve: perros negros por el pan, ladrones por los vestidos, lobos por el agua, leones por la carne y toros por las verduras; el tramo cruza de plana.
«He said to me, “This is the name of my city: In nine gates let us praise God, and consider that the tenth gate is the main gate.”» — el nombre de la ciudad, que es una frase entera: en nueve puertas alabemos a Dios, y la décima puerta es la principal.
«He said to me, “[You speak] the truth. We abide here because [we] endure.”» — la explicación del anciano sobre el nombre de la ciudad: permanecemos aquí porque resistimos.
«Cities are populated with people [who] endure their temptations, and a noble kingdom comes from them, because they endure through the deceptions and difficulties of the storms.» — y la consecuencia que Pedro saca: las ciudades se pueblan de quienes resisten sus tentaciones, y de ellos sale un reino noble.
«Lithargoel appeared, and he looked different from before. Now he took the form of a doctor with a medicine case under his arm, and there was a young student following him with a bag full of medicine. We did not recognize him.» — la segunda forma de Litargoel: aparece como médico, con un botiquín bajo el brazo y un estudiante joven que lleva una bolsa de medicinas.
«He answered and said, “It is I. Recognize me, Peter.» — el reconocimiento: soy yo, reconóceme, Pedro.
«The master answered and said, “Peter, it was necessary for you to understand the parable I told you. Don’t you know that my name, which you teach, is worth more than all riches, and the wisdom of God is worth more than silver and gold and precious stones?”» — la lectura de la parábola que el maestro pide: su nombre vale más que todas las riquezas, y la sabiduría de Dios más que la plata, el oro y las piedras preciosas.
«He answered him, “You have said it well, John: ‘I know that the doctors of this world heal what is of the world, but the doctors of souls heal the heart.’» — la respuesta a Juan sobre la sanación: los médicos de este mundo sanan lo que es del mundo y los médicos de las almas sanan el corazón.
«So, first heal bodies, that through the real powers 23 of healing their bodies, with no medicine of this world, they may come to believe in you, that you also have the power to heal sicknesses of the heart.» — y el orden que prescribe: sanar primero los cuerpos, sin medicina de este mundo, para que crean que también pueden sanar las dolencias del corazón.
«For many people in the churches have shown partiality to the rich, and thus they sin and also lead others to sin. Judge them in uprightness, that your ministry may be glorified and my name also may be glorified in the churches.» — la advertencia final contra el favoritismo: en las iglesias muchos han mostrado parcialidad hacia los ricos, y así pecan y hacen pecar; el tramo cruza de plana.
«I was sent from the power and have come to those who contemplate me and am found among those who seek me” (13, 2–5). These lines evoke the kind of discourse by which, in ancient societies, an envoy or» — el Trueno (NHC VI,2) abre declarando su envío: fui enviada del poder y he venido a los que me contemplan y me hallan los que me buscan.
«For I am the first and the last. 3 I am the honored and the scorned. I am the whore and the holy.» — la serie de contrarios con que la voz se nombra: soy la primera y la última, la honrada y la despreciada, la puta y la santa.
«I am silence that is incomprehensible and insight 5 whose memory is great. I am the voice whose sounds are many and the word whose appearances are many. I am the utterance of my own name.» — y la serie del habla: silencio incomprensible, intuición de gran memoria, voz de muchos sonidos, palabra de muchas apariencias, y la enunciación de su propio nombre.
«You who hate me, why do you love me and hate those who love me? You who deny me, confess me, and you who confess me, deny me. You who tell the truth about me, tell lies about me, and you who have lied about me, tell the truth about me. You who know me, be ignorant of me, and as for those who have not known me, let them know me.» — la serie de imperativos contradictorios que dirige a sus oyentes: los que me niegan, confiésenme; los que me confiesan, niéguenme; los que dicen la verdad de mí, mientan sobre mí; el tramo cruza de plana.
«For I am knowledge and ignorance. I am shy and bold. I am shameless; I am ashamed. I am tough and I am terror. I am war and peace.» — y la serie de pares: soy conocimiento e ignorancia, tímida y audaz, desvergonzada y avergonzada, dura y terror, guerra y paz.
«If you see me on the dung heap, don’t go and leave me thrown there. You will find me in the kingdoms.» — la instrucción sobre dónde buscarla: si me ven en el estercolero, no me dejen tirada ahí, porque me hallarán en los reinos.
«Why have you hated me, you Greeks? Because I am a barbarian among barbarians? For I am the wisdom 6 [of the] Greeks and the knowledge 7 of the barbarians.» — la pregunta a los griegos: por qué me han odiado, porque soy una bárbara entre bárbaros, siendo la sabiduría de los griegos y el conocimiento de los bárbaros.
«I am the one whose image is great in Egypt and who has no image among the barbarians. I have been hated everywhere and loved everywhere.» — y su estatuto doble respecto de la imagen: grande en Egipto y sin imagen entre los bárbaros, odiada en todas partes y amada en todas partes.
«I am the one called life, 8 and you have called me death. I am the one called law, and you have called me lawless.» — la serie de los nombres cruzados: me llaman vida y ustedes me llamaron muerte, me llaman ley y ustedes me llamaron sin ley.
«I, I am godless, and I have many gods. I am one you have professed, 10 and you have scorned me. I am uneducated, and people learn from me.» — y su reverso: soy sin dioses y tengo muchos dioses, soy ineducada y la gente aprende de mí.
«Draw near to childhood, and do not despise it because it is small and insignificant. Do not make what is great turn away, part by part, from what is small, for what is small is known from what is great.» — la instrucción sobre lo pequeño: acércate a la infancia y no la desprecies por pequeña e insignificante, porque lo pequeño se conoce por lo grande.
«I am [perfect] mind, 11 and rest….» — el nombre que da título al texto: soy mente perfecta, y reposo; los puntos suspensivos son laguna del manuscrito.
«Those near me have been ignorant of me, and those far from me have known me.» — la inversión de la cercanía: los que están cerca de mí me han ignorado y los que están lejos me han conocido.
«I, I am sinless, and the root of sin comes from me.» — la paradoja moral: soy sin pecado y de mí viene la raíz del pecado.
«For what is within you is outside you, and the one who fashions you on the outside has formed you within.» — la regla de la correspondencia que el texto enuncia: lo que está dentro de ti está fuera de ti, y quien te modela por fuera te ha formado por dentro.
«I am the name of the voice and the voice of the name. I am the sign of the letter and the indication of division.» — la fórmula del nombre y la voz: soy el nombre de la voz y la voz del nombre, el signo de la letra y la indicación de la división.
«I alone exist, and I have no one to judge me.» — la declaración de soledad: yo sola existo y no tengo quien me juzgue.
«until they become sober and rise up to their place of rest. They will find me there, and they will live and not die again.» — y la promesa con que el texto cierra: hasta que se vuelvan sobrios y suban a su lugar de reposo, donde la hallarán y vivirán y no morirán de nuevo.
«Secretly her bridegroom obtained the word. He held it to her mouth to make her eat it like food. He applied it to her eyes like medicine to make her see with her mind, and perceive those who are kin to her, 6 and learn about her root, that she may be able to hold on to the branch from which she has come, receive what is hers, and renounce matter» — el Discurso autorizado (NHC VI,3) abre con la escena del novio y el alma: le da la palabra a comer como alimento y se la aplica a los ojos como medicina para que vea con la mente.
«Similarly, when the spiritual soul was cast into a body, it became a sibling to lust, hatred, and envy, that is, to material souls.» — la alegoría de los hijastros: al ser arrojada a un cuerpo, el alma espiritual se hizo hermana de la lujuria, el odio y la envidia.
«Death and life are placed before everyone, and people choose for themselves which of these two they want.» — la libertad que el texto afirma: la muerte y la vida están puestas ante todos, y cada quien elige cuál quiere.
«The soul forgets her siblings and her father, and sensual pleasures and sweet things deceive her. She has abandoned knowledge and has fallen into the life of an animal.» — la caída del alma: olvida a sus hermanos y a su padre, abandona el conocimiento y cae en la vida de un animal.
«For if chaff is mixed with wheat, it is not the chaff that is contaminated but the wheat. Since they are mixed together, no one will buy the contaminated wheat. They will coax the dealer and say, “Give us this chaff,” for they see the wheat mixed with it. Then they will take the chaff and throw it out with the rest of the chaff, and that chaff will become mixed with all other material stuff.» — la parábola del trigo y la paja: al mezclarse, no se contamina la paja sino el trigo, y nadie compra el trigo contaminado.
«The Father wished to reveal his [wealth] and his glory, and so he established a great contest in this world. He wanted to make the contestants come up and leave behind what is of the created world, and despise these things with exalted, incomprehensible knowledge, and run to the one who is.» — el certamen que el Padre establece en el mundo, según el texto: para que los contendientes suban, dejen lo creado y corran hacia el que es.
«We now have been put to shame [in the] worlds, but we are not interested in them when they speak ill of us. We ignore them when they curse us. We stare at them in silence when they treat us shamefully, directly to our face.» — la conducta que el texto prescribe ante el desprecio: no interesarse por lo que dicen, ignorar las maldiciones y mirar en silencio.
«Our hearts are set on what truly is, and although we are sick, weak, and in pain, there is great strength hidden within us.» — y la fuerza que declara escondida: aunque estemos enfermos, débiles y doloridos, hay una gran fuerza oculta dentro.
«Our soul is sick because she lives in a house of poverty, and matter strikes her eyes in order to blind her. For this reason the soul pursues the word and applies it to her eyes as medicine,» — la enfermedad del alma: vive en una casa de pobreza y la materia le golpea los ojos para cegarla, y por eso ella persigue la palabra y se la aplica como medicina.
«While her enemies look at her in shame, she flees up to her treasure-house, where her mind is, and to her storehouse, which is secure. No one in creation has been able to grasp her, and she has taken no stranger into her house.» — el refugio del alma: huye a su tesoro, donde está su mente, y a su almacén, que es seguro, y nadie de la creación ha podido asirla.
«For a fisherman casts different kinds of bait into the water, because each kind of fish has its own food. The fish smells the food and swims after the fragrance of the food, but when it bites into the bait, the hook hidden within snares it and draws it up by force from the deep water.» — y la del anzuelo: el pescador echa cebos distintos porque cada pez tiene su comida, y el pez sigue el olor hasta morder.
«We live like this in the world, like fish. The adversary is on the lookout for us and is lying in wait for us, like a fisherman, to catch us.» — la aplicación: vivimos en el mundo como peces, con el adversario al acecho como un pescador.
«The soul who has tasted these things has come to realize that sweet passions are fleeting. She has learned about evil, has forsaken these passions, and has adopted a new lifestyle.» — el giro del alma: al probar esas pasiones aprende que son fugaces, las abandona y adopta otro modo de vida.
«She learns about the light, and she goes about and strips off this world. Her true garment clothes her within, and her bridal gown reveals beauty of mind rather than pride of flesh.» — y qué se pone en su lugar: su verdadero vestido por dentro y un traje nupcial que revela la belleza de la mente en vez del orgullo de la carne.
«The soul returned the body to those who had given it to her. They were ashamed, and those who deal in bodies sat down and wept because they could not do their business with that body, and that was the only commodity they had.» — la escena de los traficantes de cuerpos: el alma devuelve el cuerpo a quienes se lo dieron, y ellos se avergüenzan y lloran porque era su única mercancía.
«Those, however, who are ignorant do not seek God, and they do not look for their dwelling place, which is a place of rest, but instead they live like animals. They are more wicked than pagans.» — el juicio del texto sobre los ignorantes: no buscan a Dios ni su lugar de reposo, viven como animales y son más malvados que los paganos.
«Even pagans give to charity, and they know that God who is in the heavens exists, the Father of the universe, exalted over the idols they worship,» — y lo que concede a los paganos: dan limosna y saben que existe el Dios de los cielos, Padre del universo, por encima de los ídolos que adoran.
«She has found her rising. She has come to rest in the one who is at rest. She has reclined in the bridal chamber. She has eaten of the banquet for which she has hungered. She has partaken of immortal food. She has found what she has sought. She has received rest from her labors, and the light shining on her does not set.» — el final del alma racional, dicho en serie: halló su ascenso, descansó en el que descansa, se reclinó en la cámara nupcial y comió del banquete que ansiaba.
«If a lustful thought arises in a person who is a virgin, that person [already] has become contaminated. This sort of appetite cannot mix with moderation.» — la regla sobre el pensamiento: si surge un pensamiento lujurioso en una persona virgen, esa persona ya quedó contaminada, y ese apetito no se mezcla con la moderación. Se alargó el ancla porque la introducción de Scopello cita la misma frase en la plana 434.
«hidden from view, that are lying in place to catch us. For if we are caught in a single net, it will swallow us down within it, and water will wash over us and splash into our faces, and we shall be pulled down into the dragnet. We shall not be able to come up from the deep, because the water is high above us, flowing down from above, making our hearts sink down in filthy mud.» — la alegoría de las redes: están ocultas y puestas para atraparnos, y una sola nos tragaría y nos hundiría el corazón en lodo sucio.
«After that he introduces the desire for an article of clothing, so that you will be proud [31] of it, and then love of money, pride, vanity, envy rivaling envy, beauty of body, and covetousness. The worst of all these are ignorance and laziness.» — el catálogo de los cebos del diablo: deseo de una prenda de ropa, amor al dinero, orgullo, vanidad, envidia, belleza del cuerpo y codicia, y los peores de todos, la ignorancia y la pereza.
«Whoever knows our great Power 3 will become invisible. Fire will be unable to consume such a person, but it will purify. And it will destroy all that you possess.» — El concepto de nuestro gran Poder (NHC VI,4) abre con su promesa: quien conozca el gran Poder se volverá invisible y el fuego no podrá consumirlo sino purificarlo.
«For all those in whom my 4 form appears, from seven days old to one hundred twenty years old, 5 will be saved.» — y el alcance de la salvación que ofrece: todos aquellos en quienes aparezca su forma, de siete días de edad a ciento veinte años.
«Come to know how what has gone has come to be, that you may know <how> what is alive <will> come to be” (36, 27– 31). The deity also encourages his hearers to ask the most essential questions about their present condition in the world and their aim for the future life—“what that aeon looks like, what its nature is, and how it came into being.» — el encargo de conocimiento: saber cómo llegó a ser lo que pasó, para saber cómo llegará a ser lo que vive; el tramo cruza de plana.
«Think about how immense this water is, that it is incomprehensibly immeasurable. It has no beginning; it has no end.» — la cosmología del agua: inmensa, incomprensiblemente inconmensurable, sin principio y sin fin.
«The Spirit was given to people so that they may receive life from it day by day. It has life within and gives to all.» — el Espíritu dado a la gente para que reciba vida de él día tras día, porque tiene vida dentro y da a todos.
«If there had been no ark for a person to enter, the flood water would not have come.» — y la inversión que el texto añade: si no hubiera habido arca en que entrar, el agua del diluvio no habría venido.
«Next is the aeon of the soul. It is trivial, entangled with bodies and the conception of souls and defilements.» — el segundo eón, el del alma: trivial, enredado con cuerpos, concepción de almas y contaminaciones; el tramo cruza de plana.
«It produced all sorts of things—many works of wrath, anger, envy, jealousy, hatred, slander, contempt, and warfare, lies and evil advice, sorrows and pleasures, disgraces and defilements, deceits and diseases, and unjust judgments given arbitrarily.» — y el catálogo de lo que produce la primera contaminación: ira, envidia, celos, odio, calumnia, desprecio, guerra, mentiras, penas, placeres y juicios injustos dados a capricho.
«Still you sleep [40] and dream dreams. Wake up, come back, taste and eat the food of truth.» — la exhortación del texto: todavía duermen y sueñan sueños; despierten, vuelvan, prueben y coman el alimento de la verdad.
«The fire will become incorporeal, with no body, and it will burn matter until it has purified everything, including all that is wicked. When it can find nothing else to burn, it will turn on itself until it consumes itself.» — la escatología del fuego: se volverá incorpóreo y quemará la materia hasta purificarlo todo, y al no hallar más que quemar se consumirá a sí mismo.
«When he uttered his words, he spoke in seventy-two languages. 22 He opened the gates of the heavens with his words. He put the ruler of the underworld 23 to shame, he raised the dead, and he destroyed the dominion of the ruler of the underworld.» — lo que el texto dice del revelador: habló en setenta y dos lenguas, abrió las puertas de los cielos con sus palabras y destruyó el dominio del arconte del inframundo.
«Then the ruler of the underworld took him, [42] but he discovered that his flesh was such that it could not be seized and shown to the archons. He kept saying, “Who is this? What is this?”» — el desconcierto del arconte del inframundo: descubre que esa carne no se podía asir ni mostrar a los arcontes, y repite quién es este, qué es esto.
«The rulers searched to find out what had happened. They did not know that this was the sign of their demise and the moment of change of the aeon.» — y lo que los arcontes no supieron: que eso era la señal de su fin y el momento del cambio del eón.
«He spent time in the first aeon, as he went about in it until it perished, and he preached for one hundred twenty years. 33 This is the perfect number, which is held in high regard.» — la aritmética del texto: predicó ciento veinte años, número perfecto y muy estimado.
«Then the ruler of the west arose. 39 He will act from the east and will teach people his wickedness. He wishes to eradicate all teaching of words of true wisdom, 40 for he loves false wisdom.» — el arconte del oeste: actuará desde el este y enseñará su maldad, queriendo erradicar toda enseñanza de palabras de sabiduría verdadera.
«He raised his hand against what is old, with the intent of bringing wickedness in and dressing in the clothing of dignity. He could not do it, because his garments are exceptionally filthy.» — y por qué no lo logra: quiso vestirse con ropas de dignidad y sus vestidos son excepcionalmente sucios.
«Those people who follow the imitator will introduce circumcision. He will pronounce judgment upon those who are from the uncircumcision, who are the real people.» — lo que el texto dice de los seguidores del imitador: introducirán la circuncisión y juzgarán a los incircuncisos, que son la gente verdadera.
«The powers will tremble. All the seas will dry up. The firmament will not send down dew. The springs will stop giving water. The rivers will no longer flow [46] back to their springs. The waters of the springs of the earth will stop flowing. 46 The depths will be laid bare and will lie open.» — los signos del fin: los poderes temblarán, los mares se secarán, el firmamento no mandará rocío y los manantiales dejarán de dar agua; el tramo cruza de plana.
«They will enter into immeasurable light, where there is no being of flesh or seduction of fire to seize them. They will be free and holy, and no one will be able to drag them down. I am protecting them with my hand, and they have holy garments that fire cannot touch.» — y la suerte de los que conocen al gran Poder: entrarán en luz inconmensurable, libres y santos, con vestidos santos que el fuego no toca.
«The period of time allotted for them to have power is 1, 468 years.» — la cifra exacta que el texto da al poder de los arcontes: mil cuatrocientos sesenta y ocho años.
«Then will appear the souls who are holy through the light of the Power that is exalted above all powers, the immeasurable, the universal. That is I, and all who know me.» — el tercer eón, el del espíritu: aparecerán las almas santas por la luz del Poder exaltado sobre todos los poderes.
«They all have come to be as reflections in his light. They all have shone, and they have found rest in his rest.» — y su estado final: todos llegan a ser reflejos en su luz, todos brillan y hallan reposo en su reposo.
«subjection, found Noah, who was pious and worthy, Noah proclaimed a message of piety for one hundred twenty years, but no one listened to him. So he made a wooden ark, and whoever he found went in.» — el relato del diluvio en este texto: el padre de la carne halla a Noé, que predica piedad ciento veinte años sin que nadie lo escuche, y él construye un arca de madera.
«But all these [mythical figures] 7 that the rulers have revealed now turn out to be natural creatures, including Chimera 8 and Cerberus 9 and all the rest that are mentioned. They all have come down and have cast off forms and images and have become a single image.» — el Extracto de la República de Platón (NHC VI,5) en su forma copta: las figuras míticas que los arcontes revelaron resultan criaturas naturales, Quimera, Cerbero y las demás, que se han vuelto una sola imagen.
«The single image has become the image of a complex, many-headed beast, often 10 like the image of a wild beast, and then it can cast off the first image.» — la imagen múltiple: se vuelve la de una bestia compleja de muchas cabezas y puede desechar la primera imagen.
«Now then, join them together and make the three into a single one, 14 so that they grow together and all are in a single image, the outward image of a human who cannot see what is inside but only what is outside.» — la instrucción del texto: juntar las tres en una sola, la imagen exterior de un humano que no puede ver lo de dentro sino solo lo de fuera.
«What is profitable for a person is this: to cast down every image of the evil beast and trample them along with the images of the lion.» — y lo que el texto declara provechoso: derribar toda imagen de la bestia maligna y pisotearlas junto con las imágenes del león.
«But the human being is weak in this respect, and everything he does is weak. So he is drawn to the place where he first 17 spends time with them.» — la debilidad del humano según esta versión: todo lo que hace es débil, y por eso es arrastrado al lugar donde primero pasa el tiempo con ellas.
«For this reason in particular a person tries to care for them and nourishes them as a farmer nourishes the produce day by day 20 and the wild beasts keep it from growing.» — y el cuidado que prescribe: atenderlas y nutrirlas como el granjero nutre el producto día tras día.
«“[My father], 2 yesterday you promised [me you would take] my mind to the eighth stage 3 and after that you would take me to the ninth. You said this is the sequence of the tradition.» — El discurso sobre la Ogdóada y la Enéada (NHC VI,6) abre con la petición del discípulo: que el padre lleve su mente a la octava etapa y después a la novena, según la secuencia de la tradición.
«He said, “I gave birth to the power, as children are born.» — la respuesta de Hermes sobre el poder que lleva dentro: le dio a luz como se da a luz a los hijos.
«“My child, they are spiritual, for they exist as forces nurturing other souls. That is why I say they are immortal.» — y su explicación de los hermanos espirituales: existen como fuerzas que nutren otras almas, y por eso los llama inmortales.
«“This is what you call the beauty of the soul—the edification you have experienced in stages. May understanding come to you, and you will become wise.» — la definición que Hermes da de la belleza del alma: la edificación experimentada por etapas.
«the invisible God to whom one speaks in silence, whose image is moved when it is managed, and it is so managed, mighty one in power, who is exalted above majesty, who is superior to those honored,» — y la fórmula central de esa oración: el Dios invisible a quien se habla en silencio, cuya imagen se mueve cuando es administrada.
«Already we have advanced to the seventh, since we are faithful and abide in your law. Your will we fulfill always.» — y el punto en que se declaran: ya han avanzado a la séptima, son fieles y permanecen en su ley.
«Accept these spiritual offerings from us, which we direct to you with all our heart, soul, and strength. Save what is within us, and grant us immortal wisdom.» — el cierre de la oración: acepta estas ofrendas espirituales, salva lo que hay dentro de nosotros y danos sabiduría inmortal.
«“My child, let us embrace in love. 20 Be happy about this. Already from this, the power that is light is coming to us. I see, I see ineffable depths.» — el beso y la llegada del poder: abrazémonos en amor, ya viene a nosotros el poder que es luz, veo profundidades inefables.
«I see the one that moves me from pure forgetfulness. You give me power. I see myself.» — la visión de sí que da su centro al texto: veo al que me mueve desde el olvido puro, me das poder, me veo a mí mismo.
«For all of the eighth, my child, and the souls in it, and the angels, 24 sing a hymn in silence.» — y lo que la Ogdóada hace: toda ella, con sus almas y sus ángeles, canta un himno en silencio.
«“How does one sing a hymn through silence?» — la pregunta del discípulo ante esa fórmula: cómo se canta un himno por medio del silencio.
«“My child, I say nothing about this. It is right before God for us to remain silent about what is hidden.» — la regla del silencio que Hermes impone: ante Dios corresponde callar sobre lo oculto.
«“Sing <praise> again, my child, and sing while you are silent. Ask what you want in silence.» — y la instrucción que le da en su lugar: canta mientras callas, pide en silencio lo que quieras.
«I see the eighth, and the souls in it, and the angels singing a hymn to the ninth 29 and its powers. I see the one with the power of them all, creating [60] <those> in the spirit.» — lo que el discípulo alcanza a ver: la octava con sus almas y los ángeles cantando a la novena y a sus poderes.
«I am the instrument of your spirit, mind is your plectrum, and your guidance makes music with me.» — y la imagen del instrumento: soy el instrumento de tu espíritu, la mente es tu plectro y tu guía hace música conmigo.
«“My child, copy this book for the temple at Diospolis, 33 in hieroglyphic characters, and call it the Eighth Reveals the Ninth.» — el encargo de copia: copiar el libro para el templo de Diospolis en caracteres jeroglíficos y llamarlo La Octava revela la Novena.
«So I command that this discourse be carved in stone and that you put it in my sanctuary. 37 Eight guards watch over it with nine 38 of the sun: 39 the males on the right have faces of frogs, the females on the left have faces of cats.» — y el aparejo del depósito: el discurso tallado en piedra en el santuario, con ocho guardianes y nueve del sol, machos con cara de rana a la derecha y hembras con cara de gato a la izquierda.
«“Copy an oath in the book, so that those who read the book may not use the wording for evil purposes or try to subvert fate. Rather, they should submit to the law of God, and not transgress at all, but in purity ask God for wisdom and knowledge.» — el juramento que el texto manda copiar: para que quien lea no use las palabras con fines malos ni intente subvertir el destino.
«“This is the oath: I adjure you who will read this holy book, by heaven and earth and fire and water, and seven rulers of substance and the creative spirit in them, and the <un>begotten 43 God and the self-begotten and the begotten, that you guard what Hermes has communicated.» — y su fórmula: te conjuro por el cielo, la tierra, el fuego y el agua, los siete arcontes de la sustancia y el espíritu creativo que hay en ellos.
«and all our heart and our soul, and to ask him that the gift of the eighth reach us, and that each receive from him what belongs to him. Your job is to understand, mine is to be able to utter the discourse from the spring that flows to me.» — el reparto de la tarea entre maestro y discípulo: a este entender, a aquel proferir el discurso desde el manantial que fluye hacia él.
«I call upon you, who rules over the kingdom of power, whose word is an offspring of light, whose words are immortal, eternal, immutable, whose will produces life for forms everywhere, whose nature gives form to substance,» — el arranque de la oración de ascenso: te invoco, tú que riges el reino del poder, cuya palabra es descendencia de luz y cuya naturaleza da forma a la sustancia. Se alargó el ancla porque la Oración del apóstol Pablo abre con las mismas cuatro palabras en la plana 33.
«“I shall offer up the praise in my heart as I invoke the end of the universe, and the beginning of the beginning, the goal of the» — la serie de invocaciones del discípulo: el fin del universo, el principio del principio y la meta de la búsqueda humana; el tramo se corta al pie de la plana.
«human quest, the immortal discovery, the producer of light and truth, the sower of reason, the love of immortal life.» — y su continuación: el hallazgo inmortal, el productor de luz y verdad, el sembrador de la razón, el amor de la vida inmortal.
«am in Virgo, and the sun is in the first half of the day, and fifteen» — la hora astrológica del rito: cuando él esté en Virgo y el sol en la primera mitad del día; el tramo se corta al pie de la plana y sigue con los quince grados.
«it grants us mind, word, and knowledge: 4 mind, that we may understand you, word, that we may interpret you, knowledge, that we may know you.» — los tres dones y su función: mente para entenderte, palabra para interpretarte, conocimiento para conocerte.
«We are happy, enlightened by your knowledge. We are happy. You have taught us about yourself. We are happy. While we were in the body, you have made us divine through your knowledge.» — la fórmula repetida de la alegría: somos felices, iluminados por tu conocimiento, y estando en el cuerpo nos has hecho divinos por él.
«We have known you, light of mind. Life of life, we have known you. Womb of every creature, we have known you. Womb pregnant with the Father’s nature, we have known you. Eternal constancy of the Father who conceives, so have we worshiped your goodness.» — y la serie de reconocimientos: luz de la mente, vida de la vida, matriz de toda criatura, matriz preñada de la naturaleza del Padre.
«One favor we [65] ask: we wish to be sustained in knowledge. 5 One protection we desire: that we not stumble in this life.» — las dos peticiones finales: ser sostenidos en el conocimiento y no tropezar en esta vida.
«When they prayed and said these things, they embraced 6 and went to eat their sacred bloodless 7 food.» — la rúbrica litúrgica que cierra: tras orar se abrazaron y fueron a comer su comida sagrada sin sangre.
«I have copied this one of his discourses. 8 A great many have come into my hands, but I have not copied them because I thought they were already in your possession. I even hesitate to copy these things for you, since perhaps you may already have received them and the matter may annoy you, for that person’s discourses that have come into my hands are many.» — la nota del copista que el volumen imprime a continuación: copió uno de esos discursos y duda en copiar más porque quizá el destinatario ya los tenga; el tramo cruza de plana.
«honored with the designation God, praised with the designation Father.» — la Oración de acción de gracias (NHC VI,7) nombra a su destinatario: honrado con la designación Dios y alabado con la designación Padre.
«The thanksgiving of one approaching you is this alone: that we know you. We have known you, light of mind.» — la definición que la oración da a la acción de gracias: la de quien se acerca a ti es solo esta, que te conocemos. Se alargó el ancla porque la introducción de Mahé cita la misma frase en la plana 476.
«“If you wish to see the nature of this mystery, 2 consider the marvelous image of sexual intercourse between male and female. For when the male reaches his climax, the semen is ejaculated. At that moment the female receives the strength of the male and the male receives the strength of the female, as the semen does this.» — el Extracto del Discurso perfecto (NHC VI,8) abre con la imagen que propone para el misterio: la unión sexual, en que cada uno recibe la fuerza del otro.
«“Therefore the mystery of intercourse is performed in secret, so that the two genders may not be embarrassed in front of many who have not tried it. Each of them contributes to procreation. But if intercourse takes place in the presence of those who do not understand it, it is laughable and unbelievable.» — y por qué se hace en secreto: para que los dos géneros no se avergüencen ante quienes no lo han probado, porque ante los que no lo entienden resulta risible.
«Knowledge 4 of what is right is truly healing for the passions of material existence, and learning comes from knowledge.» — la tesis sobre el conocimiento: el de lo que es recto sana de veras las pasiones de la existencia material, y de él viene el aprender.
«“But if there is ignorance, and no learning in the soul of a person, then incurable passions persist in that soul. And more evil comes with the passions in the form of an incurable sore, and the sore gnaws at the soul, so that the soul produces worms from the evil sore and it stinks. God does not cause these things, since God has sent knowledge and learning to people.» — y el reverso: sin aprendizaje las pasiones incurables persisten como una llaga que roe el alma, y Dios no es la causa de eso; el tramo cruza de plana.
«Now, the gods have come into being out of pure matter and do not need learning and knowledge, for the immortality of the gods is learning and knowledge, since they have come out of pure matter. Immortality serves as their knowledge and learning.» — la razón que el texto da para que solo los hombres reciban conocimiento: los dioses vienen de materia pura y su inmortalidad es su conocimiento.
«So God has created a twofold nature in humanity, immortal and mortal.» — la doble naturaleza que el texto atribuye al ser humano: inmortal y mortal.
«“It turned out this way because of the will [68] of [God] that people should be better than the gods, since the gods are immortal but only people are both immortal and mortal.» — y la consecuencia que saca: las personas son mejores que los dioses, porque los dioses son solo inmortales y las personas son inmortales y mortales.
«For just as the Father, the Lord of the universe, creates gods, so too people—mortal, earthly, living things, who are not 9 like God—create gods. People give and receive power. People become divine and create gods.» — la afirmación más fuerte del tratado: como el Padre crea dioses, también las personas crean dioses, dan y reciben poder, se vuelven divinas.
«“Trismegistus, you are not talking about idols, are you?» — la objeción de Asclepio, que el texto deja en su boca: no estarás hablando de ídolos.
«“Asclepius, you are the one talking about idols. You see, Asclepius, that again you do not believe this discourse. You talk about things that have soul and breath and great accomplishments, and you call them idols.» — y la respuesta de Trismegisto: eres tú quien habla de ídolos, y llamas ídolos a cosas que tienen alma y aliento y grandes logros; el tramo cruza de plana.
«“Asclepius, don’t you know that Egypt is the image of heaven, moreover, that it is the dwelling place of heaven and all the forces in heaven? To tell the truth, our land is the temple of the world.» — la tesis egipcia del texto: Egipto es la imagen del cielo y su tierra es el templo del mundo.
«But you should know that a time will come when it will seem that Egyptians have served the divine in vain, and all their holy worship will be despised. All that is divine will depart from Egypt and fly up to heaven. Egypt will be widowed, abandoned by the gods.» — y el anuncio que sigue: llegará un tiempo en que parecerá que los egipcios sirvieron en vano a lo divino, y Egipto quedará viudo, abandonado por los dioses.
«“In that day the country that was more godly than any other country will become impious. It will not be full of temples but of tombs, not of gods but of corpses.» — la imagen central de la profecía: el país más piadoso se volverá impío y no estará lleno de templos sino de tumbas, ni de dioses sino de cadáveres.
«You, O Egypt, Egypt, will be the stuff of fables, and no one [71] will believe your divine practices, [neither] the marvelous deeds nor the holy words, not even if your wondrous words are written on stones.» — y el lamento sobre Egipto: será materia de fábulas y nadie creerá sus prácticas divinas aunque sus palabras estén escritas en piedras; el tramo cruza de plana.
«For you, O river, 17 the day will come when you will flow more with blood than with water. Dead bodies will be piled higher than the dams, and the dead will be not be mourned as much as the living.» — la profecía sobre el río: llegará el día en que corra más con sangre que con agua, y los cadáveres se apilen más altos que los diques.
«Egypt, lover of God, dwelling place of the gods, school of religion, will become the picture of impiety.» — y su remate: Egipto, amante de Dios, morada de los dioses, escuela de religión, se volverá la estampa de la impiedad.
«So the world will be despised, the beautiful world of God, an incomparable work, virtue in action, a vision of many forms, an abundance that does not hold back, full of every vision.» — la descripción del mundo que se despreciará: obra incomparable de Dios, virtud en acto, visión de muchas formas, abundancia que no se retiene.
«People will prefer darkness to light and death to life. No one will gaze up to heaven. The godly will be considered mad, and the impious will be honored as wise. The coward will be considered strong, and the good person will be punished as a criminal.» — y la inversión de los valores que anuncia: preferirán la oscuridad a la luz, los piadosos pasarán por locos y los impíos serán honrados como sabios.
«but the wicked angels will remain among people and be with them, and lead them recklessly into what is evil and into godlessness, war, and pillage, by teaching them things contrary to nature.» — el papel que el texto da a los ángeles malvados: quedarán entre la gente y la llevarán temerariamente al mal, a la impiedad, a la guerra y al pillaje.
«“Asclepius, when all this has happened, and the Lord, the Father and God and creator from 22 the first and only deity, has seen what has happened, he formulates his plan, a good plan, against the chaos. He eradicates error and eliminates evil, sometimes drowning it in a flood, at other times burning it in a conflagration, and at still other times subduing it in wars and plagues,» — la restauración: el Señor formula un plan bueno contra el caos, erradica el error y elimina el mal, a veces ahogándolo en un diluvio y a veces quemándolo.
«“Yes, Asclepius, since will is included in deliberation. <God> 26 does not will what he has from some deficiency. Rather, since God is filled everywhere, he wills what he fully has. God has everything good, and what he wills he wills, and he has the good he wills. God has everything, and God wills what he wills. And the good world is an image of the good.» — la doctrina de la voluntad divina: Dios no quiere por carencia sino que quiere lo que plenamente tiene, y el mundo bueno es imagen del bien.
«“The creator rules in the place between heaven and earth. He is called Zeus, which means life. 29 Plutonian Zeus 30 is lord over earth and sea, but he does not possess the sustenance for all mortal living creatures, for Kore 31 is the one who produces crops.» — el reparto de los dioses de este mundo: el creador reina entre cielo y tierra y se llama Zeus, que significa vida; Zeus Plutónico es señor de tierra y mar, y Coré produce las cosechas.
«“The masters of the earth will withdraw and establish themselves in a city that is in a corner of Egypt and that will be built toward the setting of the sun. 33 Everybody will enter the city, whether they come by sea or by land.» — la profecía de la ciudad: los señores de la tierra se retirarán a una ciudad en un rincón de Egipto, construida hacia el poniente.
«“Listen, Asclepius. There is a great demon 37 that the supreme God has appointed as overseer or judge of human souls. God has placed him in the middle of the air between earth and heaven.» — el gran demonio que juzga: designado por el Dios supremo como supervisor o juez de las almas humanas, puesto en medio del aire.
«“That soul does not have a place on earth or in heaven, but it has come to be in the open air 40 of the universe, where there is blazing fire, freezing water, streams of fire, and massive turbulence.» — el lugar de castigo: ni en la tierra ni en el cielo sino en el aire abierto del universo, con fuego ardiente, agua helada y corrientes de fuego.
«I am not saying that this is the death of the soul, for the soul has been delivered from evil. Nonetheless, it is a death sentence.» — y la acotación que el texto hace sobre esa pena: no dice que sea la muerte del alma, porque el alma fue librada del mal, pero es una sentencia de muerte.
«“Asclepius, some are called stranglers, some roll souls downhill, some whip them, some throw them into the water, some throw them into the fire, some bring about the pains and afflictions of people. For those who are like this 43 are not from a divine soul, nor from a rational human soul, but they are from terrible evil.» — el catálogo de los demonios: estranguladores, los que ruedan almas cuesta abajo, los que azotan, los que arrojan al agua o al fuego.
«Death is the dissolution of the labors of the body and the number of the body, when death completes the number of the body. For the number is what joins the body together.» — la definición de la muerte: disolución de los trabajos del cuerpo y del número del cuerpo, porque el número es lo que mantiene junto al cuerpo.
«The paraphrase about the unbegotten Spirit—what Derdekeas 2 revealed to me, Shem.» — La paráfrasis de Sem (NHC VII,1) se nombra a sí misma: la paráfrasis sobre el Espíritu no engendrado, lo que Derdekeas reveló a Sem.
«In the beginning there was Light and Darkness and Spirit between them.» — la tríada del principio: en el comienzo había Luz y Oscuridad, y el Espíritu entre ellos.
«Light was thought full of hearing and word 6 united in one form. Darkness was [2] wind in the waters, and Darkness had a Mind wrapped in restless fire.» — y la definición de cada raíz: la Luz era pensamiento lleno de oído y palabra, y la Oscuridad era viento en las aguas con una Mente envuelta en fuego inquieto; el tramo cruza de plana.
«Between them was Spirit, a quiet, humble light. These are the three roots.» — la tercera raíz: entre ellos el Espíritu, una luz quieta y humilde.
«These three each reigned alone, each by its own power, and they were hidden from one another.» — la armonía del principio: cada una reinaba sola, por su propio poder, y estaban ocultas unas de otras.
«The problem with Darkness was that he was ignorant, and he told himself that there was no one above him.» — el problema de la Oscuridad según el texto: era ignorante y se decía a sí misma que no había nadie por encima.
«Darkness stirred, and the Spirit was frightened by the noise. He raised himself up as high as he could, and when he saw a huge expanse of dark water, he was disgusted.» — el sobresalto que rompe la armonía: la Oscuridad se agita, el Espíritu se asusta del ruido y al ver la extensión de agua oscura siente asco.
«Among the members of Darkness, the Mind of Darkness was the eye of the bitterness of evil.» — la definición de la Mente de la Oscuridad: el ojo de la amargura del mal.
«Darkness made his Mind take shape partly from the members of the Spirit, thinking that by staring at his evil he would be able to equal the Spirit. He could not do it; he wanted to do something impossible, and it did not happen.» — y su intento fallido: quiso igualar al Espíritu mirando fijamente su propio mal, quiso algo imposible y no ocurrió.
«Out of Darkness the water became a mist, and from the mist the womb took shape. The fire of chaos, which is deceitfulness, came to the womb.» — la formación de la matriz cósmica: el agua se vuelve niebla y de la niebla toma forma la matriz, a la que llega el fuego del caos, que es el engaño.
«When Darkness saw the womb, he became defiled. And stirring up the water, Darkness rubbed the womb. The Mind of Darkness was ejaculated down to the depths of Nature, and it mingled with the power of the bitterness of Darkness.» — y lo que sigue: al verla, la Oscuridad se contamina, frota la matriz y eyacula su Mente hasta las profundidades de la Naturaleza.
«In order that Nature might become free of raging fire, Nature was quickly divided into four parts. These parts became clouds that varied in their appearance, and they were called hymen, placenta, power, and water.» — la división de la Naturaleza en cuatro nubes, con los nombres que el texto les da: himen, placenta, poder y agua.
«The Spirit of light, when Mind weighed him down, was astonished. The power of his astonishment cast off this burden, and it turned toward the heat of astonishment and put on the light of the Spirit.» — el origen del asombro: al pesarle la Mente, el Espíritu de luz se asombró, y el poder de su asombro arrojó esa carga.
«The hymen of Nature was a cloud that cannot be grasped: it was a great fire. Likewise, the placenta of Nature was the cloud of silence: it was a majestic fire.» — la glosa que el propio texto hace de sus nubes: el himen es una nube que no se puede asir, un gran fuego, y la placenta es la nube del silencio, un fuego majestuoso.
«I shall appear again. I am Derdekeas, the Son of undefiled, infinite Light. The light of the infinite Spirit came down into feeble Nature for a short time until all the defilement of Nature was withdrawn.» — la autopresentación del revelador: soy Derdekeas, el Hijo de la Luz infinita no contaminada.
«“Surely you alone are the infinite one, for you are above everything unbegotten and you have protected me from Darkness. At your wish I arose above the dark power.» — el homenaje del Espíritu a la Luz exaltada: solo tú eres el infinito, porque estás sobre todo lo no engendrado y me protegiste de la Oscuridad.
«For every form [11] into which Nature has divided is a power of restless fire; this is the seed of matter.» — la definición que el texto da a las formas de la Naturaleza: cada una es un poder de fuego inquieto, y esa es la simiente de la materia.
«Shem, I have told you these things so that you might understand [12] that my likeness, the Son of Majesty, is from my infinite thought, since I am for the Majesty a universal likeness that does not lie, and I am over every truth and the principle of the word.» — lo que Derdekeas declara de sí: es para la Majestad una semejanza universal que no miente, y está sobre toda verdad y sobre el principio de la palabra; el tramo cruza de plana.
«I am a helper to everyone who has been given a name.» — y la fórmula con que se ofrece: soy auxiliador de todo aquel a quien se ha dado un nombre.
«The fire mixed with water in order that the waters might become noxious. Nature, which had been driven back, immediately climbed out of the still waters, for her descent had been shameful. Nature conceived the power of fire, and that one became strong because of the light of the Spirit in Nature. His likeness appeared in the water in the shape of a frightful beast that had many faces and was twisted below.» — el nacimiento de la bestia: la Naturaleza concibe el poder del fuego y su semejanza aparece en el agua como una bestia espantosa de muchas caras, torcida por debajo.
«“Lord, have mercy on me, for my light and my effort have gone astray. If your goodness does not establish me, I really do not know where I am.» — la plegaria de la luz del medio: ten piedad de mí, porque mi luz y mi esfuerzo se han extraviado y no sé dónde estoy.
«Then the light of the middle said in the thought of the light, “AI EIS AI OU PHAR DOU IA EI OU,” 30 which means, “I was in great rest,”» — la fórmula ininteligible que el texto transcribe y luego traduce: yo estaba en gran reposo.
«My garment of fire, in accordance with the will of the Majesty, went down to the strong one, to the unclean part of Nature the dark power was covering. My garment rubbed Nature with its material, and her unclean femaleness grew strong.» — el episodio del vestido de fuego: frota a la Naturaleza con su materia y crece su femineidad impura.
«The passionate womb came up and [19] dried Mind up, in the form of a fish with a spark of fire and the power of fire.» — y su resultado: la matriz apasionada seca a la Mente y la expulsa en forma de pez con una chispa de fuego.
«Heaven was created, and from the foam of heaven the earth came into existence.» — la cosmogonía del texto: la Naturaleza sopla sobre el agua, se crea el cielo y de la espuma del cielo viene la tierra.
«Her forms held each other and rubbed their tongues together, and they had sex and produced winds and demons with the power from fire, Darkness, and the Spirit.» — el origen de vientos y demonios: las formas de la Naturaleza se frotan las lenguas, tienen sexo y los producen con poder de fuego, Oscuridad y Espíritu.
«A form that stayed alone cast off the beast from herself. She did not have intercourse, but rather she masturbated. She produced a wind possessing power from fire, Darkness, and the Spirit.» — y el caso de la forma que quedó sola: no tuvo trato sino que se masturbó, y produjo un viento con el mismo poder.
«At my wish, the Mind that appeared in dark Nature, that was the eye of the heart of Darkness, reigned over the winds and the demons. I gave him a likeness of fire, light, and hearing, with a share of the guileless word.» — el reparto final: la Mente que apareció en la Naturaleza oscura reina sobre vientos y demonios, con semejanza de fuego, luz y oído.
«For he will be found faithful, having loathed the defilement of Nature and Darkness.» — y la razón de su reposo futuro: será hallado fiel por haber aborrecido la contaminación de la Naturaleza y de la Oscuridad.
«At the place where the wind came by itself, it acted in a defiled manner. Barren women and sterile men came into existence from this, [24] for as one is begotten, so one begets.» — el origen que el texto da a la esterilidad: donde el viento vino solo obró de manera contaminada, y de ahí salieron mujeres estériles y hombres estériles; el tramo cruza de plana.
«It is a blessing, Shem, if a share is given to someone and that person leaves the soul for the thought of the light.» — la bienaventuranza del texto: es bendición que a alguien se le dé una parte y deje el alma por el pensamiento de la luz.
«The soul is a burden of Darkness, and those who know where the root of the soul comes from will be able to apprehend Nature as well. For the soul is a work of uncleanness and an object of scorn for bright thought.» — y su juicio sobre el alma, que el volumen imprime sin suavizar: es una carga de la Oscuridad, obra de impureza y objeto de desprecio para el pensamiento luminoso.
«a plan to bring about a flood and destroy your race, and thereby to seize the light and take it away from Faith.» — la lectura invertida del diluvio: es un plan de la matriz para destruir la raza de Sem y arrebatar la luz a la Fe.
«As for you, Shem, you remained in a body outside the cloud of light so that you might abide patiently with Faith and Faith might come to you.» — la misión de Sem: quedó en un cuerpo fuera de la nube de luz para aguardar pacientemente con la Fe.
«In prideful ignorance, Nature turned over her dark womb and expelled the power of fire that was in her from the beginning through the sexuality of Darkness. The fire raised itself up and shone upon the whole creation instead of the righteous one.» — el origen del sol material según el texto: la Naturaleza expulsa el poder de fuego, que se alza y brilla sobre la creación en lugar del justo.
«In her ignorance, as though she were doing a great work, Nature granted the demons and the winds a star each. Without wind and star nothing happens on the earth.» — y el origen del destino: la Naturaleza concede a cada demonio y a cada viento una estrella, y sin viento ni estrella nada ocurre en la tierra.
«I clothed myself in the beast, and I made a great request of Nature: that heaven and earth come into existence, in order that» — la petición del Salvador vestido de bestia: que el cielo y la tierra lleguen a existir; el tramo se corta al pie de la plana.
«It was in the place of Darkness and fire, of the power [28] of Mind and Light, that human beings came into existence. Since the thought of the Light, my eye, is from the Spirit, it does not exist in every person.» — la antropología del texto: los seres humanos vinieron del lugar de la Oscuridad y el fuego, del poder de la Mente y de la Luz, y el pensamiento de la Luz no existe en toda persona.
«The Sodomites, however, in accordance with the will of the Majesty, will bear witness to the universal testimony. They will rest with a pure conscience in the place of their repose, which is the unbegotten Spirit.» — la inversión que el texto hace de Sodoma: los sodomitas darán el testimonio universal y reposarán con conciencia pura en el Espíritu no engendrado.
«As these things happen, Sodom will be burned unjustly by perverse Nature. Evil will not cease,» — y el juicio sobre su destrucción: Sodoma será quemada injustamente por la Naturaleza perversa.
«At that time the demon will also appear on the river to baptize with an imperfect baptism and to disturb the world with bondage of water.» — la lectura del bautismo de Juan: el demonio aparecerá en el río para bautizar con un bautismo imperfecto y perturbar al mundo con la atadura del agua.
«Know, O Shem, that without Elorchaios, Amoia, Strophaia, Chelkeak, Chelkea, <Chelke>, and Aileos, no one will be able to pass by this wicked station.» — el memorial de nombres que el texto da por contraseñas del ascenso: sin ellos nadie podrá pasar esta estación malvada; los nombres van tal cual los imprime la traducción; el tramo cruza de plana.
«I testify to you, unquenchable spark, Osei, 45 the elect of the Light, the eye of heaven, and to you, Faith, 46 the first and the last,» — el testimonio que el texto enumera: la chispa inextinguible, Osei el elegido de la Luz, y la Fe, la primera y la última.
«Henceforth, O Shem, count on yourself alone to become better through the thought of the light. Do not let your thought get involved with the fire and the dark body, which was an unclean work.» — el encargo al oyente: contar consigo mismo para mejorar por el pensamiento de la luz y no mezclar su pensamiento con el fuego ni con el cuerpo oscuro.
«Elorchaios is the name of the great Light, the place from which I have come, the word without equal.» — la paráfrasis que el propio texto hace de sus nombres: Elorchaios es el nombre de la gran Luz, el lugar de donde vino, la palabra sin igual.
«Chelkeach is my garment, who has come from astonishment; this is the one who was in the cloud of hymen, which appeared as a cloud with three forms.» — y la de Chelkeach: su vestido venido del asombro, el que estaba en la nube del himen, aparecido como nube de tres formas.
«O Shem, none of those who wear the body will be able to complete these things, but by remembering they will be able to grasp them, so that when their thought separates from the body, then these things may be revealed to them.» — el límite que el texto pone al conocimiento en cuerpo: nadie que lleve cuerpo podrá completar estas cosas, solo recordarlas hasta que el pensamiento se separe del cuerpo.
«As for those who are repentant, they will find rest in the consummation of the age with Faith in the place of hymen. This is the Faith that will fill the place left empty. As for those who have nothing from the luminous Spirit or Faith, they will be dissolved in Darkness, [36] where repentance has not come.» — el reparto escatológico: los arrepentidos reposarán con la Fe en el lugar del himen, y quienes nada tengan del Espíritu luminoso se disolverán en la Oscuridad; el tramo cruza de plana.
«I opened the eternal gates closed from the beginning. To those who long for nobility of life and who are worthy of the repose, he revealed them. I granted perception to the perceptive; I disclosed to them all the concepts and teaching of the righteous.» — lo que el revelador declara haber hecho: abrir las puertas eternas cerradas desde el principio y dar percepción a los perceptivos.
«O Shem, people are deceived by the many forms of demons, and they think that through the baptism of unclean water this substance that is dark, feeble, ineffective, and disturbing will take away sins.» — la polémica antibautismal del texto: la gente cree que el bautismo de agua impura quita los pecados.
«I proclaim to those who have a mind that they must abandon defiled baptism, and those who possess thought from the light of the Spirit will not get involved with sexual rubbing. Their heart will not vacillate, nor will they be cursed, nor will they show honor to the water.» — y su mandato: abandonar el bautismo contaminado y no honrar al agua.
«Only in the unbegotten Spirit, where the exalted Light has rested, has water not been invoked, nor can it be invoked.» — la excepción que el texto declara: solo en el Espíritu no engendrado, donde reposa la Luz exaltada, el agua no ha sido invocada ni puede serlo.
«For at that time Nature wished to seize me. She will nail Soldas, who is a dark flame,» — la crucifixión según este texto: la Naturaleza quiso apresarlo y clavará a Soldas, que es una llama oscura.
«He engendered a woman, and she was named Rebouel.» — y la alegoría de la decapitada: engendró una mujer llamada Rebouel.
«I, Shem, awoke as from deep sleep. 51 I was astonished when I received the power of Light and all his thought.» — el despertar de Sem: como de un sueño profundo, asombrado al recibir el poder de la Luz; el tramo cruza de plana.
«Those who have a free conscience will remove themselves from the babbling of Nature and will bear witness to the universal testimony. They will strip off the burden of Darkness; they will put on the word of Light,» — el programa que el texto propone: apartarse del balbuceo de la Naturaleza, dar el testimonio universal, despojarse de la carga de la Oscuridad y vestirse de la palabra de Luz.
«In the last day the forms of Nature will be eliminated with the winds and all their demons. They will turn into a dark lump, just as they were in the beginning.» — la imagen final del texto: en el último día las formas de la Naturaleza se volverán un grumo oscuro, como eran al principio.
«Blessed are they who guard themselves against the deposit of death, against the burdensome water of Darkness.» — la bienaventuranza del texto: dichosos quienes se guardan del depósito de la muerte y del agua pesada de la Oscuridad.
«From now on, O Shem, proceed in grace and remain in Faith upon the earth. For all the powers of light and fire will be completed by me [49] for your sake.» — y el encargo con que cierra: proceder en gracia y permanecer en la Fe sobre la tierra.
«I have uttered a discourse 4 for the glory of our Father, through his goodness and imperishable thought, and this word comes from him.» — el Segundo discurso del gran Set (NHC VII,2) abre con la voz de Jesús: he pronunciado un discurso para gloria de nuestro Padre, y esta palabra viene de él.
«It is a matter fit for slavery to say, We shall die with Christ, 5 which means with imperishable and undefiled thought.» — y la enmienda que hace a una fórmula cristiana: decir moriremos con Cristo es cosa propia de esclavitud.
«Those in the world had been prepared by the will of our sister Sophia, 11 whose indiscretion 12 was without guile.» — el papel de Sofía en este texto: los del mundo fueron preparados por voluntad de nuestra hermana Sofía, cuya indiscreción fue sin engaño.
«I approached a bodily dwelling and evicted the previous occupant, and I went in.» — la encarnación según este texto: se acercó a una morada corporal, desalojó al ocupante anterior y entró.
«He was a [52] worldly person, but I, I am from above the heavens. I did not defy them, and I became an anointed one, 18 but neither did I reveal myself to them in the love coming from me. Rather, I revealed that I am a stranger to the regions below.» — y la diferencia que marca: aquel era una persona mundana y él viene de sobre los cielos, extranjero en las regiones de abajo.
«Then the voice of the world ruler announced to the angels, “I am God, and there is no other beside me.” 24 I laughed heartily when I reflected upon how conceited he was.» — la risa ante la jactancia del arconte: al oírlo decir que es Dios y no hay otro, el revelador se ríe de buena gana de su presunción.
«I was in the mouths of lions. 27 They hatched a plot against me, to counter the destruction of their error and foolishness, but I did not give in to them as they had planned. I was not hurt at all.» — la fórmula docética del texto: tramaron contra él y no cedió a lo planeado, y no sufrió daño alguno.
«Though they punished me, I did not die in actuality but only in appearance, that I might not be put to shame by them, as if they are part of me.» — y su precisión: lo castigaron pero no murió en realidad sino solo en apariencia.
«The death they think I suffered they suffered in their error and blindness. They nailed their man to their death.» — el pasaje central sobre la crucifixión: la muerte que creen que él sufrió la sufrieron ellos en su error, y clavaron a su propio hombre en su propia muerte; el tramo cruza de plana.
«As for me, they saw me and punished me, but someone else, their father, drank the gall and the vinegar; it was not I. They were striking me with a scourge, but someone else, Simon, 28 bore the cross on his shoulder. Someone else wore the crown of thorns. And I was on high, poking fun at all the excesses of the rulers and the fruit of their error and conceit. I was laughing at their ignorance.» — y el remate: otro bebió la hiel y el vinagre, otro, Simón, cargó la cruz, otro llevó la corona de espinas, mientras él, en lo alto, se burlaba y reía de su ignorancia.
«I brought all their powers into subjection. When I came down, no one saw me, for I kept changing my forms on high, transforming from shape to shape, so when I was at their gates, I assumed their likeness.» — el descenso polimorfo: nadie lo vio, porque cambiaba de forma en lo alto y en cada puerta tomaba la semejanza de sus guardianes.
«There I am, in the aeons that no one has seen or understood, where the wedding of the wedding robe is. It is the new wedding, not the old, and it does not perish, for the new bridal chamber is of the heavens, and it is perfect.» — la boda que el texto pone en el término: la boda del vestido nupcial, nueva y no vieja, con la cámara nupcial de los cielos.
«The world was not receptive to my visible exaltation, my third immersion in an image that was perceptible. 34 The flame of the seven authorities was extinguished, the sun of the powers of the rulers set, darkness overcame them, and the world became impoverished.» — la crucifixión leída como eclipse cósmico: se apagó la llama de las siete autoridades, se puso el sol de los poderes de los arcontes y la oscuridad los venció.
«They bound this one with many bonds and nailed him to the cross, and they secured him with four bronze nails.» — y el detalle material que el texto atribuye a otro: lo ataron y lo clavaron a la cruz con cuatro clavos de bronce.
«When we left our home and came down to this world and became embodied in the world, we were hated and persecuted both by those who are ignorant 36 and by those who claim to be enriched with the name of Christ,» — la queja del texto contra sus contemporáneos: fueron odiados y perseguidos por los ignorantes y por quienes dicen enriquecerse con el nombre de Cristo.
«It was a joke, I tell you, it was a joke. The rulers do not know that all this is an ineffable unity of undefiled truth like what is among the children of light.» — la fórmula con que el texto despacha la pasión: fue una broma, se los digo, fue una broma.
«They have imitated it, and they proclaim the doctrine of a dead man, 41 along with false teachings that mock the freedom and purity of the perfect assembly.» — y la acusación que lanza: proclaman la doctrina de un hombre muerto, con enseñanzas falsas que se burlan de la libertad y la pureza de la asamblea perfecta.
«In their doctrine they bind themselves to fear and slavery and worldly concerns and improper forms of worship, for they are ignorant and of no significance.» — el juicio sobre esa doctrina: se atan al miedo, a la esclavitud, a las preocupaciones mundanas y a formas impropias de culto.
«Noble people of the fatherhood, however, are not controlled, since they control themselves by themselves, without command or force.» — la libertad que el texto reclama para los suyos: la gente noble de la paternidad no es controlada, porque se controla a sí misma sin mandato ni fuerza.
«But those who live in the harmony and friendship of love of brother and sister, naturally and not only of necessity, completely and not merely in part, those truly reflect the will of the Father. This is universal and perfect love.» — y la definición del amor perfecto: vivir en armonía y amistad de amor fraterno, por naturaleza y no por necesidad, enteramente y no solo en parte.
«Adam was a joke. 46 He was created by the ruler of the seventh realm 47 in a phony way, in the shape of a human, as though he had become stronger than I and my siblings. 48 We are blameless toward him, and we have not sinned.» — el arranque de la letanía de las bromas: Adán fue una broma, creado de manera falsa por el arconte del séptimo reino.
«Abraham was a joke, as were Isaac and Jacob, since they were called patriarchs in a phony way by the ruler of the seventh realm, as though [63] he had become stronger than I and my siblings. We are blameless toward him, and we have not sinned.» — y su continuación: Abraham, Isaac y Jacob fueron una broma, llamados patriarcas de manera falsa por el mismo arconte; el tramo cruza de plana.
«Moses was a joke, called a faithful servant 51 and friend. 52 The testimony about him was wrong, since he never knew me.» — la de Moisés: fue una broma, llamado siervo fiel y amigo, y el testimonio sobre él fue equivocado porque nunca lo conoció.
«They had instruction from angels to observe food laws and submit to bitter slavery.» — y lo que el texto dice de quienes lo precedieron: tuvieron instrucción de ángeles para observar leyes de comida y someterse a amarga esclavitud.
«The ruler was a joke, for he said, “I am God, and no one is greater than I. I alone am Father and Lord, and there is no other beside me. I am a jealous god, and I bring the sins of the fathers upon the children for three and four generations”» — la broma del arconte: dijo ser Dios, único Padre y Señor, dios celoso que trae los pecados de los padres sobre los hijos.
«I am Christ, Son of Humanity, one from you who is within you. For you I am despised, that you may dismiss what is impermanent.» — la autopresentación: soy Cristo, Hijo de la Humanidad, uno de ustedes que está dentro de ustedes.
«Don’t become female, lest you give birth to evil and what is related, jealousy, dissension, anger, wrath, dishonesty, and greed.» — la advertencia que el volumen imprime sin suavizar: no se vuelvan femeninos, no sea que den a luz el mal y lo que le es afín.
«Once, before the foundation of the world, when the whole multitude of the assembly in the realm of the Eight 56 came together [66] and made plans, they united in spiritual marriage.» — la boda espiritual del principio: antes de la fundación del mundo, la asamblea del reino de los Ocho se unió en matrimonio espiritual.
«This is a wedding of truth, incorruptible rest, in a spirit of truth, in every mind, perfect light in unnamed mystery.» — y la fórmula final de esa boda: boda de verdad, reposo incorruptible, en espíritu de verdad, luz perfecta en misterio sin nombre.
«Rather, this is union, a feast of love, 60 and all are fulfilled in the One Who Is.» — el nombre que el texto da a esa unión: un banquete de amor, donde todos se cumplen en el Que Es.
«The Savior was sitting in the temple, in the three hundredth <year> since its foundation, <in the month of> the completion of the tenth pillar, and he was at rest in the plentitude of the living, incorruptible Majesty.» — la Revelación de Pedro (NHC VII,3) abre con su escena y su fecha ritual: el Salvador sentado en el templo, en el año trescientos desde su fundación.
«“Peter, you are to become perfect in keeping with your name, 9 along with me, the one who has chosen you, for through you I have begun a work for the remnant whom I called to knowledge.» — el encargo a Pedro, con el juego sobre su nombre: por medio de él se ha empezado una obra para el resto llamado al conocimiento.
«He said to me, “Peter, I have told you many times that they are blind and have no leader.» — el juicio del Salvador sobre los sacerdotes y el pueblo: son ciegos y no tienen guía.
«They will hold on to the name of a dead man, 22 thinking that in this way they will become pure, but instead they will become more and more defiled.» — la acusación central contra otros cristianos: se aferran al nombre de un hombre muerto creyendo purificarse y se contaminan cada vez más.
«“Evil cannot produce good fruit. 25 Everything, wherever it comes from, produces what is like it.» — la regla que el texto aplica a las almas: el mal no puede dar buen fruto y todo produce lo que se le parece.
«“But immortal souls are not like these, Peter. Still, as long as the hour 27 has not yet come, an immortal soul resembles mortal souls.» — y la acotación sobre el alma inmortal: mientras no llega la hora se parece a las almas mortales y no revela su naturaleza.
«“And there are others among those outside our number who call themselves bishops and deacons, as if they have received authority from God, but they bow before the judgment of the leaders. 45 These people are dry canals.» — la invectiva contra obispos y diáconos: dicen tener autoridad de Dios y se inclinan ante el juicio de los jefes, y son canales secos.
«I said, “What do I see, Lord? Is it really you they are seizing, and are you holding on to me? And who is the one smiling and laughing above 49 the cross? Is it someone else whose feet and hands they are hammering?» — la pregunta de Pedro ante la crucifixión: quién es el que sonríe y ríe sobre la cruz, y si es otro a quien clavan pies y manos.
«The Savior said to me, “The one you see smiling and laughing above the cross is the living Jesus. The one into whose hands and feet they are driving nails is his fleshly part, the substitute for him. They are putting to shame the one who came into being in the likeness of the living Jesus.» — y la respuesta: el que sonríe sobre la cruz es el Jesús viviente, y aquel a quien clavan es su parte carnal, el sustituto.
«Then I saw someone about to approach us who looked like the one laughing above the cross, but this one was intertwined with holy spirit, and he was the Savior. And there was an unspeakably bright light surrounding them and a multitude of ineffable and invisible angels praising them.» — la segunda visión: alguien semejante al que ríe sobre la cruz, entretejido con espíritu santo, rodeado de una luz indeciblemente brillante.
«“Be strong, for these mysteries have been given to you so that you might know clearly 53 that the one they crucified is the firstborn, the abode of demons, the stone vessel in which they live, 54 the man of Elohim, the man of the cross, who is under the law.» — la explicación del Salvador: el crucificado es el primogénito, morada de demonios, el hombre de Elohim, el hombre de la cruz, que está bajo la ley.
«The one capable of suffering must remain, since the body is the substitute, but what was set free was my bodiless body. I am the spirit of thought filled with radiant light. The one you saw approaching me is our fullness of thought, which unites the perfect light with my holy spirit.» — y la cristología en una línea: lo capaz de sufrir ha de quedarse, porque el cuerpo es el sustituto, y lo liberado fue su cuerpo sin cuerpo.
«“You are to present what you have seen to those who are strangers, 56 who are not of this age. 57 For there will be no grace among those who are not immortal, but only among those chosen because of their immortal nature, which has shown it can receive the one who gives in abundance.» — el encargo final: presentar lo visto a los extranjeros, que no son de esta edad, porque la gracia solo está entre los elegidos por su naturaleza inmortal.
«Put an end to every kind of immature conduct. Acquire for yourself 3 strength of mind and soul, and strengthen your struggle against every kind of foolishness consisting of the passions of erotic love, 4 base wickedness, love of praise, fondness for strife, tiresome jealousy, wrath, anger, and avaricious desire.» — Las enseñanzas de Silvano (NHC VII,4) abren exhortando a acabar con la conducta inmadura y a adquirir fuerza de mente y de alma contra las pasiones.
«Arm yourself with all the soldiers, which are words, with the commanders, which are counsels, and with your [85] mind as a guiding principle.» — la alegoría militar del texto: los soldados son palabras, los comandantes son consejos y la mente es el principio rector; el tramo cruza de plana.
«But the person who will not guard these things will become like a captured city, desolate and trampled by wild animals. For thoughts that are not good are evil beasts.» — y su reverso: quien no guarde esas puertas será como una ciudad tomada, desolada y pisoteada, porque los pensamientos que no son buenos son bestias malignas.
«Bring in your guide and your teacher. The mind is the guide, and reason is the teacher.» — el reparto de papeles que da su tesis al tratado: la mente es la guía y la razón es la maestra.
«Don’t be an animal, with men pursuing you; instead, be a human being, with you pursuing the evil beasts,» — la inversión que propone: no ser animal perseguido por hombres sino humano que persigue a las bestias malignas.
«Let holy reason become a torch in your mind, burning the wood which is all sin.» — la imagen de la antorcha: que la razón santa se vuelva antorcha en la mente y queme la leña, que es todo pecado.
«You will weave a crown of education by your guiding principle. 15 Put on the holy teaching like a robe.» — la instrucción sobre la educación: tejer una corona de educación con el principio rector y vestir la enseñanza santa como un manto.
«Accept the light for your eyes, and cast the darkness from you. Live in Christ, and you will obtain treasure in heaven.» — y la exhortación a vivir en Cristo, con el tesoro en el cielo por promesa.
«Why do you pursue the darkness when the light is at your disposal? Why do you drink brackish water when sweet water is available to you?» — las dos preguntas con que el maestro reprende: por qué perseguir la oscuridad si la luz está a la mano, y por qué beber agua salobre si hay agua dulce.
«Wisdom summons you in her goodness, saying, “Come to me, all of you foolish ones, that you may receive as a gift the understanding that is good and excellent. I am giving you a high-priestly vestment that is woven from every kind of wisdom.» — la llamada de la Sabiduría, que el texto pone en su boca: vengan a mí todos los necios y reciban de regalo el entendimiento bueno y excelente.
«But clothe yourself with wisdom like a robe, put knowledge on yourself like a crown, and be seated upon a throne of perception.» — el atuendo que prescribe: vestirse de sabiduría como un manto, ponerse el conocimiento como corona y sentarse en un trono de percepción.
«For a foolish person puts on folly like a robe, and like a garment of sorrow he puts on shame.» — y su simetría invertida para el necio: se viste de necedad como manto y de vergüenza como ropa.
«But he is like a ship tossed to and fro by the wind, and like a loose horse that has no rider.» — las dos imágenes del que carece de mente: una nave zarandeada por el viento y un caballo suelto sin jinete.
«For death did not exist at first, nor will it exist in the end.» — la tesis sobre la muerte: no existió al principio ni existirá al final.
«But before everything else, know yourself, 28 that is, from what substance you are, or from what race, 29 or from what species. Understand that you have come into being from three races: from the earth, from the formed, 30 and from the created.» — la máxima délfica con su desarrollo propio: conócete a ti mismo, es decir, de qué sustancia, de qué raza y de qué especie vienes, porque has llegado a ser de tres razas.
«The body came into being from the earth with an earthly substance, but the formed, for the sake of the soul, came into being from the thought of the divine. The created, however, is the mind that came into being according to the image of God.» — y el reparto de las tres: el cuerpo de la tierra, lo formado por causa del alma desde el pensamiento de lo divino, y lo creado, que es la mente hecha a imagen de Dios.
«Live in accordance with the mind. Don’t think about the things of the flesh. Get strength for yourself, because the mind is strong.» — la regla práctica que de ahí saca: vivir conforme a la mente y no pensar en las cosas de la carne.
«If you fall from this other, 34 you have become a female male.» — y la fórmula con que el texto describe la caída, que el volumen imprime sin suavizar: te has vuelto un varón femenino.
«O obstinate soul, be sober and shake off your drunkenness, which is the work of ignorance.» — Las enseñanzas de Silvano llaman a la sobriedad: sacúdete la embriaguez, que es obra de la ignorancia.
«For he casts into our heart evil thoughts disguised as good ones, hypocrisy as secure shrewdness, avarice as conservative frugality, love of glory as what is beautiful, boastfulness and pride as great austerity, and godlessness as [great] godliness.» — el catálogo de los disfraces del adversario: hipocresía por prudencia segura, avaricia por frugalidad, amor a la gloria por lo bello, jactancia y orgullo por gran austeridad.
«And he 52 casts spurious knowledge 53 into your heart disguised as mysterious sayings.» — y el disfraz mayor, que da su polémica al texto: conocimiento espurio metido en el corazón bajo forma de dichos misteriosos.
«Do not put a malicious word in your disposition. For every malicious person harms only himself.» — la regla sobre el habla: toda persona maliciosa solo se daña a sí misma.
«A foolish person does not keep from telling a secret. A wise person, on the other hand, does not blurt out every word, but scrutinizes those who hear.» — y su contraste: el necio no se guarda de contar un secreto y el sabio no suelta toda palabra, sino que examina a quienes oyen.
«First, examine your counselor, and don’t honor 56 anyone who flatters. Their 57 speech is sweet as honey, but their hearts are full of poison.» — la advertencia sobre los consejeros: examínalos, y no honres a quien adula, porque su habla es dulce como miel y su corazón está lleno de veneno.
«Do not trust anyone as a friend. For the whole world has become deceitful, and every [person] is troubled [in vain]. 59 All things [of] [98] the world are without profit; they happen in vain. 60 There is no real <friend>, 61 not even a brother, since each person seeks his own advantage.» — la sentencia dura del texto: no confíes en nadie como amigo, porque el mundo entero se ha vuelto engañoso y cada quien busca su ventaja; el tramo cruza de plana.
«Entrust yourself to God alone, both as father and as friend. For everyone goes about in deceit. The whole earth is full of suffering and pain, things in which there is no profit. If you wish to lead your life in tranquility, do not keep company with anyone. Even if you do keep company with them, be as if you do not. Be pleasing to God, and you will not need anyone.» — y la salida que propone: confiarse solo a Dios, como padre y como amigo, y no necesitar a nadie.
«For he is the true light and the sun of life. Just as the visible sun shines on physical eyes, 63 so Christ illuminates every mind and heart.» — la imagen solar de Cristo: es la luz verdadera y el sol de la vida, y como el sol visible alumbra los ojos, él alumbra toda mente y todo corazón.
«For everything visible is a copy of what is invisible. As a fire burns in a place without being confined to it, so it is with the sun in the sky: all of its rays extend to places on earth. It is a single being 68 that Christ has, and he gives light to every place.» — la regla de la correspondencia: todo lo visible es copia de lo invisible, como el fuego que arde sin quedar confinado y el sol cuyos rayos llegan a todas partes.
«The mind, in terms of its actual being, is in a place, which means it is in the body. But in terms of the thought process, the mind is not in a place. For how can it be in a place when it contemplates every place?» — la paradoja de la mente: por su ser está en un lugar, el cuerpo, y por su pensar no está en lugar alguno, porque contempla todo lugar.
«If you localize the [Lord of] all [100] in a place, then you could say that the place is more exalted than the one who dwells in it. For what contains is superior to what is contained.» — el argumento contra localizar a Dios: si se le pone en un lugar, el lugar resultaría más exaltado que quien lo habita.
«Now, the creator of all creatures is not difficult to know, but it is impossible to comprehend what he is like.» — la distinción del texto: el creador no es difícil de conocer, pero es imposible comprender cómo es.
«You cannot know God through any means except through Christ, who bears the image of the Father. For this image reveals the true likeness of God in a visible way. A king is usually not known apart from an image.» — y la mediación que declara única: no se conoce a Dios sino por Cristo, que lleva la imagen del Padre, como a un rey no se lo conoce sin imagen.
«Consider these things about God: He is in every place; on the other hand, he is in [no] place. [In terms of power], [101] he is in every place, but in terms of divinity, he is in no place.» — la fórmula doble sobre Dios: está en todo lugar y no está en lugar alguno; el tramo cruza de plana.
«In terms of his power, he fills every place, but in his exalted divinity nothing contains him. Everything is in God, but God is not in anything.» — y su desarrollo: por su poder llena todo lugar, por su divinidad exaltada nada lo contiene, todo está en Dios y Dios no está en nada.
«But it is as impossible to look at Christ as it is to look at the sun. 72 God sees everyone; no one looks at him.» — la comparación con el sol: es tan imposible mirar a Cristo como mirar al sol, y Dios ve a todos sin que nadie lo mire.
«When you consider sin, it is not anything real.» — la sentencia sobre el pecado: al considerarlo, no es nada real.
«Even if [he was begotten] [102] he is unbegotten. So it is with Christ: if, on the one hand, he is comprehensible, on the other, he is incomprehensible in terms of his actual being.» — la cristología paradójica: aunque engendrado, es no engendrado, y aunque comprensible, es incomprensible en cuanto a su ser.
«For there is no small danger in speaking about these things, since you know that you will be judged on the basis of everything you say.» — y su razón: no es pequeño el peligro de hablar de esas cosas, porque se será juzgado por todo lo que se diga.
«My [103] child, do not let your mind stare downward, but rather let it look with the light at things above. For light always comes from above.» — la instrucción sobre la mirada: que la mente no se quede mirando hacia abajo sino que mire con la luz las cosas de arriba.
«Do not tire of knocking on the door of the Word, and do not cease walking in the way of Christ.» — el encargo de la puerta: no cansarse de llamar a la puerta de la Palabra ni dejar de andar el camino de Cristo.
«The one who has exalted humanity became like <humanity>, 132 not that he might bring God down to humanity but that humanity might become like God.» — la fórmula de la encarnación en este texto: el que ha exaltado a la humanidad se hizo como ella, no para bajar a Dios a la humanidad sino para que la humanidad se hiciera como Dios.
«If we have not been able to understand the counsel of our companions, who will be able to comprehend divinity or the heavenly divinities? If we scarcely find things on earth, who will search for heavenly things?» — el argumento a fortiori: si no entendemos el consejo de nuestros compañeros, quién comprenderá la divinidad, y si apenas hallamos lo de la tierra, quién buscará lo del cielo.
«For he is light from [113] the power of God, and he is a <pure> emanation of the glory of the Almighty. 147 He is the spotless mirror of the activity of God, and he is the image of his goodness.» — el himno a Cristo, que reescribe el himno a la Sabiduría del libro de la Sabiduría: luz del poder de Dios, emanación pura de la gloria del Todopoderoso, espejo sin mancha de su actividad.
«He is the eye that looks at the invisible Father. He is always serving and creating by the Father’s will, he who alone was begotten by the Father’s good pleasure. For he is an incomprehensible Word, and he is Wisdom and life.» — y su continuación: es el ojo que mira al Padre invisible, Palabra incomprensible, Sabiduría y vida.
«All living things and powers he vivifies and nourishes; just as the soul gives life to all the members of the body.» — la comparación con el alma: vivifica y nutre a todos los vivientes como el alma da vida a todos los miembros del cuerpo.
«Fight the great fight as long as the contest lasts, while all the powers are staring at you, not only the holy ones, but also all the powers of the adversary.» — la imagen del combate: pelea la gran pelea mientras dura el certamen, mirándote todos los poderes, los santos y los del adversario.
«Listen, my child, and do not be slow of hearing. 151 Soar aloft like an eagle, when you have left your old self 152 behind.» — la exhortación del águila: remonta el vuelo como un águila cuando hayas dejado atrás a tu viejo yo.
«This hand of the Father is Christ, and it fashions all things. Through it, 158 everything has come into being, since it became the mother of everything.» — la identificación que el texto hace: esa mano del Padre es Cristo, que modela todas las cosas y se volvió la madre de todo.
«Let no one ever say that God is ignorant, for it is not right to attribute ignorance to the creator 165 of every creature.» — la polémica antignóstica que Pearson señala: que nadie diga jamás que Dios es ignorante, porque no cabe atribuir ignorancia al creador de toda criatura.
«So there is nothing hidden except God alone. But he is revealed to everyone, yet very hidden. He is revealed because God knows everything. Even if people do not wish to say it, they will be corrected by their hearts. He is hidden because no one perceives the things of God.» — la paradoja de lo oculto: nada hay oculto salvo Dios, y él está revelado a todos y a la vez muy escondido.
«If you do not know yourself, 171 you will not be able to know any of these.» — y la condición que el texto pone a todo conocimiento: si no te conoces a ti mismo, no podrás conocer nada de eso.
«Open the door for yourself, that you may know the One Who Is. Knock on yourself, that the Word may open to you.» — la exhortación final: ábrete la puerta para conocer al Que Es, y llama a tu propia puerta para que la Palabra te abra.
«Don’t be a merchant of the word of God. 175 Put all words to the test before you utter them.» — y dos de sus máximas de cierre: no ser mercader de la palabra de Dios y poner a prueba toda palabra antes de decirla.
«Accept for yourself the wisdom of Christ, who is patient and mild, and guard this, O my child, knowing that God’s way is always profitable.» — la última: acoger la sabiduría de Cristo, paciente y apacible, sabiendo que el camino de Dios siempre aprovecha.
«Jesus Christ, Son of God, Savior. 177 Indescribable Wonder!» — el colofón en griego con que se cierra el tratado: Jesucristo, Hijo de Dios, Salvador. Maravilla indescriptible.
«Dositheos’s revelation of the three steles 2 of Seth, father of the living and unshakable generation. Dositheos 3 remembered what he saw, understood, and read, and gave it to the chosen, just as it was written there.» — Las tres estelas de Set (NHC VII,5) se presentan como revelación de Dositeo: recordó lo que vio, entendió y leyó, y lo dio a los elegidos.
«I praise you, father Pigeradamas, 4 I, your son Emmacha Seth, whom you have engendered without procreation for the praise of our God.» — el primer himno, de Set a su padre Pigeradamas: te alabo, padre, yo, tu hijo Emmacha Set, a quien engendraste sin procreación.
«Because of you I exist, because of God you exist, because of you I exist in the presence of that one.» — la cadena de dependencias que el himno traza: por ti existo, por Dios existes, por ti existo en presencia de aquel; el tramo cruza de plana.
«You are light and see light. You have revealed light. You are a Mirotheid, you are my Mirotheos.» — y los nombres que le da: eres luz y ves luz, has revelado luz, eres un Mirotheida, eres mi Mirotheos.
«Great is the good Self-Generated One who stood, the God who was first to stand at rest.» — el segundo himno, al Autogenerado: grande es el bueno Autogenerado que se puso en pie, el Dios que fue el primero en estar en reposo.
«You are the One Who Is, so you have revealed those who really are.» — y la fórmula que lo define: eres el Que Es, y por eso has revelado a los que realmente son.
«You are uttered by a voice, but by mind you are glorified.» — el par que el himno enuncia: eres proferido por una voz y glorificado por la mente.
«We praise you, Triple-Male, 18 you have unified the All through them all, you have empowered us.» — el himno comunitario a Barbeló: te alabamos, Triple Varón, que has unificado el Todo por medio de todos y nos has dado poder.
«You have come into being from Unity, 19 you have gone forth from Unity, you have come to Unity.» — la fórmula circular del mismo himno: has llegado a ser de la Unidad, has salido de la Unidad y has venido a la Unidad.
«Great is the first aeon, male virgin Barbelo, 21 the first glory of the invisible Father.» — la segunda estela: grande es el primer eón, Barbeló virgen varón, primera gloria del Padre invisible.
«You who are called perfect first saw that the one who really preexists is nonbeing.» — y la tesis ontológica del himno: la llamada perfecta vio primero que el que realmente preexiste es no ser.
«first shadow 24 of the holy Father, light from light.» — la definición de Barbeló como sombra: primera sombra del Padre santo, luz de luz.
«You have given rise to multiplicity, yet you turned out to remain one, 25 while still conferring multiplicity through division.» — y la paradoja de la multiplicidad: diste origen a lo múltiple y resultaste seguir siendo una.
«Because of these you have empowered the eternal ones by Substantiality; you have empowered divinity by Vitality; you have empowered Mentality by goodness; 30 by blessedness you empowered the shadows» — el reparto de poderes: a los eternos por la Sustancialidad, a la divinidad por la Vitalidad, a la Mentalidad por la bondad.
«Unify us as you have been unified. Teach us what you see. Empower us so we may [124] be saved to eternal life.» — la petición comunitaria: unifícanos como has sido unificada, enséñanos lo que ves, danos poder para salvarnos a vida eterna.
«We are a shadow 37 of you even as you are already a shadow of the preexistent one.» — y la fórmula de la escala: somos sombra tuya como tú ya eres sombra del preexistente.
«For there is nothing active prior to you. You are spirit, 41 alone and living.» — y lo que el himno declara de él: nada hay activo antes de ti, eres espíritu, solo y viviente.
«How shall we give you a name? We have none. You are the Existence of all these, you are their Life, you are their Mind.» — la pregunta que el himno deja sin respuesta: cómo darte un nombre, no tenemos ninguno, eres la Existencia, la Vida y la Mente de todos ellos.
«O [single] preeminent glory, 45 O hidden one, blessed Senaon, who generated himself, Asineus Mephneus Optaon Elemaon, the great power Emouniar Nibareus Kandephoros Aphredon Deiphaneus you who are Armedon for me, 46 you generator of powers, Thalanatheus Antitheus.» — la doxología tradicional con la serie de nombres que el texto imprime: Senaon, Asineus, Mephneus, Optaon, Elemaon, Emouniar, Nibareus, Kandephoros, Aphredon, Deiphaneus, Thalanatheus y Antitheus.
«Whoever remembers these things 48 and always glorifies will be perfect among the perfect and free of suffering beyond all things.» — la rúbrica de uso: quien recuerde estas cosas y glorifique siempre será perfecto entre los perfectos y libre de sufrimiento.
«As it has been ordained for them, they ascend. After silence, they descend from the third. They praise the second, and afterward the first. The way of ascent is the way of descent.» — y la regla del rito: ascienden, callan, descienden desde la tercera, alaban la segunda y luego la primera, porque el camino de ascenso es el de descenso.
«This is the father’s 50 book, 51 and the son wrote it. Bless me, father. I bless you, father, in peace. Amen.» — el colofón del escriba: este es el libro del padre y lo escribió el hijo.
«[The book] of the [glory] of the eternally living words [that] I, Zos[trianos, 2 wrote]…and Yolaos when I came into the world for the sake of those of my generation and [those] after me, the living elect.» — Zostrianos (NHC VIII,1) se nombra a sí mismo: el libro de la gloria de las palabras eternamente vivas que escribió Zostrianos para los de su generación y los que vinieran después.
«The God [of] truth lives in very truth and knowledge and eternal light!» — y el pronunciamiento kerigmático con que abre: el Dios de la verdad vive en verdad misma, conocimiento y luz eterna.
«After I mentally abandoned my inner corporeal darkness, psychical chaos, and dark, lustful femininity with which I was unconcerned, and after I had discovered the boundlessness of my materialism and reproved the dead creation within me as well as the perceptible divine world ruler, I powerfully proclaimed wholeness to those with unrelated parts.» — el prólogo autobiográfico: abandonó mentalmente su oscuridad corporal, el caos psíquico y la femineidad lujuriosa, y descubrió lo ilimitado de su materialismo.
«When I had improved my sinless soul, then I strengthened [2] the intellectual [spirit within me] and I [was able to awaken from] the [dark sleep and find] my [paternal] God…. Although I had [worked on this in every way], 4 I was strengthened by a holy spirit higher than God. [It settled] upon me alone as I was improving myself, and I saw the perfect Child,» — la primera visión: tras mejorar su alma sin pecado y fortalecer el espíritu intelectual, un espíritu santo se posó sobre él y vio al Niño perfecto.
«things [that are] conceptual and sensible, specific and generic,» — la serie de pares con que el texto describe lo que buscaba: conceptual y sensible, específico y genérico; el tramo se corta al pie de la plana.
«[partial]and whole, containing and contained, corporeal and incorporeal, essential and material,» — y su continuación en la plana siguiente: parcial y entero, continente y contenido, corpóreo e incorpóreo, esencial y material.
«As for me, I did not stop seeking a place of rest worthy of my spirit, where I would not be bound in the perceptible world.» — Zostrianos declara su búsqueda: no dejó de buscar un lugar de reposo digno de su espíritu, donde no quedara atado en el mundo perceptible.
«Then, as I was deeply troubled and gloomy because of the feeblemindedness that surrounded me, I dared to act and to deliver myself to the wild beasts of the desert for a violent death.» — y a qué lo llevó: turbado y sombrío por la torpeza que lo rodeaba, se atrevió a entregarse a las bestias del desierto para una muerte violenta.
«There stood before me the angel of the knowledge 9 of eternal light, and he said to me, “Zostrianos, why have you gone mad as though you were ignorant of the great eternal beings [4] who are above?» — la aparición que lo detiene: el ángel del conocimiento de la luz eterna le pregunta por qué ha enloquecido como si ignorara a los grandes seres eternos; el tramo cruza de plana.
«Come and transcend these [realms]! You will return to them another [time] to proclaim a living [race], to save those who are worthy and to empower the chosen. For great is the struggle of this age, but the time [in] this world is short.» — el encargo del ángel: trascender esos ámbitos y volver después a proclamar una raza viviente, porque grande es la lucha de esta edad y el tiempo en este mundo es corto.
«When he had said this [to me], I very eagerly and gladly embarked with him upon a great luminous cloud, and [left] my molded bodily form upon the earth, guarded by glories.» — el arranque del ascenso: embarca en una gran nube luminosa y deja su forma corporal modelada sobre la tierra, guardada por glorias.
«Then I knew that my inner power had overcome the darkness, because it contained total light. I was baptized there, and I received the image of the glories there and became like one of them.» — y el primer bautismo: supo que su poder interior había vencido la oscuridad, fue bautizado allí y se volvió como una de las glorias.
«I was baptized 16 in the [name of] the divine Self-Generated One [by] those powers that preside [over the] living water, Michar and Mi[cheus].» — la fórmula del primer bautismo en nombre del Autogenerado divino, por los poderes que presiden el agua viviente, Michar y Micheus.
«I was [baptized for the] second time in the name of the divine Self-Generated One by these same powers. I became an angel of masculine gender. I stood upon the second—that is, the third— aeon along with the children of Seth, and I blessed these same ones.» — el segundo de los cinco bautismos, con el mismo patrón repetido: se vuelve ángel de género masculino y se sitúa en el segundo eón; el texto repite la fórmula cinco veces y aquí se citan dos como muestra.
«“Why [are there differences] in the ability [to hear] them, given the differences in human hearing? [8] [Are these very things] their powers? Or are they the same things, but with names that differ from one another? Does soul differ from soul? Why are human beings different from one another? How and to what extent are they human?» — las preguntas con que Zostrianos busca la unidad bajo los eones: por qué difieren las capacidades de oír, si un alma difiere de otra y en qué medida los seres humanos son humanos; el tramo cruza de plana.
«they have manifested every principle and empowered every power, and have appeared in that which is far superior to them, these ones who are Existence, Blessedness, and Life.» — los tres principios preexistentes de Zostrianos, salidos de un solo principio del Eón de Barbeló: Existencia, Bienaventuranza y Vida.
«It is the water of Life that belongs to Vitality in which you now have been baptized in the Self-Generated One. It is the [water] of Blessedness that [belongs] to Knowledge in which you will be [baptized] in the Protophanes. It is the water of Existence [that] belongs to Divinity, that is, to Kalyptos.» — las tres aguas bautismales del Eón de Barbeló: la de la Vida para la Vitalidad, la de la Bienaventuranza para el Conocimiento y la de la Existencia para la Divinidad.
«he imposed a [limit] upon Being, lest it become endless and formless; instead, Becoming was truly delimited» — la generación del ser determinado: se impuso un límite al Ser para que no quedara sin fin ni sin forma.
«And the name in which one is baptized is a verbal expression of this water.» — la definición que el texto da al nombre bautismal: es una expresión verbal de esa agua.
«[Arm]ozel [is set] over the first aeon, a desire for god and truth, a uniter of souls; Oroiael, a seer of truth, is set over the second; Daveithe, a vision of knowledge, is set over the third; Eleleth, an eager appetite and readiness for truth, is set over the fourth.» — el reparto de las Cuatro Luminarias por aeón: Armozel, deseo de dios y de verdad; Oroiael, vidente de la verdad; Daveithe, visión de conocimiento; Eleleth, apetito ávido y disposición para la verdad.
«“And Adam is the [perfect] human, being an eye of the Self-Generated One. It is his knowledge that <knows> that the divine Self-Generated One is a rational expression of the perfect Mind of truth.» — la definición de Adán en este texto: el humano perfecto, ojo del Autogenerado, cuyo conocimiento sabe que el Autogenerado divino es expresión racional de la Mente perfecta de la verdad.
«“The son of Adam, Seth, comes to each of the souls as knowledge sufficient for them. Therefore, the living [seed] originated from him.» — y la de Set: viene a cada alma como conocimiento suficiente para ella, y de él se originó la simiente viviente.
«“Therefore, for their salvation, there have been appointed specific powers, and these same ones inhabit this world. 55 And among the Self-Generated ones there stand at each [aeon] certain glories, so that one who is in the [world] might be saved alongside [them].» — las glorias que Zostrianos pone al servicio de la salvación: poderes específicos habitan este mundo y en cada eón hay glorias para que quien está en el mundo se salve junto a ellas.
«The glories are perfect living concepts; it is [im]possible that they perish, because [they are] patterns of salvation—that is to say, anyone receiving them will be rescued to them.» — y su definición: son conceptos vivientes perfectos, patrones de salvación, de modo que quien los recibe es rescatado hacia ellos.
«And there [47] are the guardians of the immortal soul: 56 Gamaliel and Strempsouchos; Akramas and Loel, and Mnesinous [are] immortal spirits; Yesseus [M]azareu[s] Ye[s]sedekeus is [the commander]» — el arranque del catálogo de guardianes del alma inmortal: Gamaliel, Strempsouchos, Akramas, Loel y Mnesinous; la lista sigue por decenas de nombres y aquí se cita el marco y una muestra.
«the judges are Sumphthar, Eukrebos, and Keilar; the rapturer, Samblo; the angels who guide the misty clouds are Sappho and Thouro.» — y el cierre del mismo catálogo: los jueces Sumphthar, Eukrebos y Keilar, el arrebatador Samblo, y los ángeles que guían las nubes de niebla, Sappho y Thouro.
«He is his own place, and he is its inhabitant. Indeed <he is> everything.» — la fórmula del Espíritu en Zostrianos: es su propio lugar y es su habitante, y en efecto es todo.
«for this reason those who will [perish] if they had no [share] in him; for [this] reason there is matter and bodies;» — la serie de consecuencias que el texto saca de la participación: por eso los que perecerán si no tuvieron parte en él, y por eso hay materia y cuerpos.
«All of them exist in unity, unified and individually, perfected in fellowship and filled with the aeon that truly exists.» — la fórmula de los eones de Kalyptos: todos existen en unidad, unificados e individualmente, perfeccionados en comunión.
«There is there an incorporeal essence with an imperishable [body]; in [that place] there is the [truly] existent [immutable one], [even] that which changes [with] change; [with all of them] stands [the unconsuming and in]destructible fire.» — y el cuadro del lugar: una esencia incorpórea con un cuerpo imperecedero, el inmutable que existe de verdad y el fuego que no consume ni se destruye.
«The knowledge of the knowledge is there as well as a basis for ignorance.» — el rasgo que el texto atribuye a ese ámbito ideal: allí está el conocimiento del conocimiento y también una base para la ignorancia.
«and the bondage of femininity, and choose for yourselves the salvation of masculinity.» — la exhortación final de Zostrianos, que el volumen imprime sin suavizar: dejar la atadura de la femineidad y elegir la salvación de la masculinidad.
«“You have not come to suffer; rather, you have come to escape your bondage. Release yourselves, and that which has bound you will be nullified. Save yourselves, so that one 114 may be saved.» — y su consigna: no vinieron a sufrir sino a escapar de su atadura, y al liberarse quedará anulado lo que los ataba.
«“Great is the aeon of the aeons of the living ones, and the [punishment] of those who are unconvinced. Many bonds and chastisers surround you. [132] Flee quickly before destruction reaches you. Behold the light! Flee the darkness.» — el cierre apremiante: huyan pronto antes de que los alcance la destrucción, miren la luz y huyan de la oscuridad; el tramo cruza de plana.
«Zostrianos Words of Truth of Zostrianos. God of Truth. Words of Zoroaster 116» — el título y colofón del tratado: Zostrianos, palabras de verdad de Zostrianos, Dios de Verdad, palabras de Zoroastro.
«Peter, apostle of Jesus Christ, 2 to Philip, our beloved brother and our fellow apostle, 3 and the brothers who are with you: greetings.» — La carta de Pedro a Felipe (NHC VIII,2 y Códice Tchacos 1) abre con la fórmula epistolar: Pedro, apóstol de Jesucristo, a Felipe, hermano amado y coapóstol.
«But you were separated from us, and you did not wish us to come together and learn how to organize ourselves that we might tell the good news. So would it be agreeable to you, our brother, to come according to the orders of our God Jesus?» — y el reproche que contiene: Felipe se separó y no quiso que se reunieran a aprender cómo organizarse para dar la buena nueva; el tramo cruza de plana.
«Father, Father, Father of the light, you who possess the incorruptions, hear us, just as [you] have taken pleasure in your holy child Jesus Christ. For he has become for us a luminary [134] in the darkness.» — la primera oración de los apóstoles: Padre de la luz, que posees las incorrupciones, óyenos, porque él se ha vuelto para nosotros una lumbrera en la oscuridad; el tramo cruza de plana.
«Son of life, Son of immortality, you who are in the light, Son, Christ of immortality, our Redeemer, give us strength, because they are searching for us to kill us.» — y la segunda: Hijo de la vida, Hijo de la inmortalidad, danos fuerza porque nos buscan para matarnos.
«“To begin with, concerning [the deficiency] of the aeons, this is the deficiency. 7 When the disobedience and foolishness of the Mother 8 appeared, 9 without the command of the majesty of the Father, she wanted to set up aeons. 10 When she spoke, the arrogant one 11 followed. But when she left behind a portion, 12 the arrogant one grabbed it, and it became a deficiency. This is the deficiency of the aeons.» — la respuesta sobre la deficiencia: la desobediencia y necedad de la Madre, que quiso establecer eones sin el mandato de la majestad del Padre.
«“The arrogant one grew proud because of the praise of the powers. He was jealous and wanted to make an image in place [of an image] and a form in place of a form.» — el arrogante: se envanece por la alabanza de los poderes y quiere hacer una imagen en lugar de una imagen y una forma en lugar de una forma.
«“Concerning the fullness, 19 it is I. 20 I was sent down in the body for the seed 21 that had fallen away. And I came down to their mortal model. 22 But they did not recognize me, thinking I was a mortal.» — la respuesta sobre la plenitud: la plenitud soy yo, enviado abajo en el cuerpo por la simiente caída, y no me reconocieron.
«Since he was deficiency, he became fullness.» — y la fórmula que cierra esa respuesta: siendo deficiencia, se volvió plenitud.
«“Concerning the fact that you are being detained, it is because you are mine. When you strip yourselves of what is corruptible, you will become luminaries in the midst of mortal people.» — la respuesta sobre la detención: están detenidos porque son suyos, y al despojarse de lo corruptible se volverán lumbreras entre los mortales.
«“You must fight against them like this, for the rulers fight against the inner person.» — la respuesta sobre el combate: los arcontes pelean contra la persona interior.
«come together and teach salvation in the world with a promise. And arm yourselves with my Father’s power, and express your prayer, and surely the Father will help you, as he helped you by sending me.» — y las armas que prescribe: reunirse, enseñar la salvación con una promesa, armarse del poder del Padre y expresar su oración.
«Peter answered and said, “He suffered for us, 28 and we must also suffer for our smallness.» — la fórmula de Pedro sobre el sufrimiento: él sufrió por nosotros y también nosotros debemos sufrir por nuestra pequeñez.
«“Our luminary Jesus [came] down and was crucified. He wore a crown of thorns, put on a purple robe, was hanged on wood, was buried in a tomb, and he rose from the dead.» — el credo que Pedro recita, lleno del espíritu santo: nuestra lumbrera Jesús bajó y fue crucificado, llevó corona de espinas, vistió púrpura, fue colgado de un madero y sepultado.
«“My brothers, Jesus is a stranger to this suffering. 33 But we are the ones who have suffered through the Mother’s transgression. 34 For this reason he did everything symbolically among us. 35 The Lord Jesus, Son of the Father’s immeasurable glory, is the author of our life.» — y la interpretación que le da: Jesús es extraño a ese sufrimiento, y quienes sufrieron son ellos por la transgresión de la Madre.
«Then Jesus appeared and said to them, “Peace be with [all] of you and everyone who believes in my name. When you go, you will have joy, grace, and power.» — la aparición final: paz para todos los que creen en su nombre, y al marchar tendrán gozo, gracia y poder.
«The apostles parted from each other with four words, 38 to preach. And they went in the power of Jesus, in peace.» — y el cierre del tratado: los apóstoles se separaron con cuatro palabras para predicar, y fueron en el poder de Jesús, en paz.
«But 17 [on] the [third] day he [will rise from the] dead.» — Melquisedec (NHC IX,1) profetiza la resurrección en un tramo mutilado: al tercer día resucitará de entre los muertos; los corchetes son restituciones del editor.
«I [am Gamal]iel. It is to [snatch away] 25 the assembly 26 of the [children] of Seth that I have come.» — la presentación del ángel: soy Gamaliel, y he venido a arrebatar la asamblea de los hijos de Set.
«O essence of [every aeon, A]BA[BA AI]AIAI 28 ABABA, O divine A[utogen]es 29 of…, O movement [of every nature, Mother] of the aeons, [B]arb[elo], O firstborn of [the aeons,] [6] Aithops 30 Doxomedon Dom[edon], O possessor of lives, Jesus Christ, O commanders in chief, luminaries, powers—Harmozel, Oroiael, Dav[eithe], Elel[eth], And you, luminous immortal aeon, Pigeradamas, And you, good God of the virtuous worlds, Mirocheirothetou, 31 I call upon all of you through Jesus Christ, Son of God.» — la invocación litúrgica del tratado, con sus voces mágicas y sus nombres setianos: Autogenes divino, Barbeló madre de los eones, Doxomedon, Jesucristo, las cuatro luminarias, Pigeradamas; el tramo cruza de plana.
«[But this] is [not] the true Adam [10] or the true Eve.» — la distinción que el texto marca en un tramo muy dañado: ese no es el verdadero Adán ni la verdadera Eva.
«“Father of the All, [Thought] of light, Mind dwelling on high, above the regions below, light dwelling [on] high, voice of truth, upright Mind, unattainable Word, 2 ineffable voice, [incomprehensible] Father!» — El pensamiento de Norea (NHC IX,2) abre con la invocación: Padre del Todo, Pensamiento de luz, Mente que mora en lo alto, voz de verdad, Palabra inalcanzable, voz inefable.
«To these Norea 3 [calls] out. They heard and received her into her eternal place.» — y la respuesta: a estos llama Norea, y ellos la oyeron y la recibieron en su lugar eterno.
«so that she might rest in ineffable Insight 4 and inherit the First Mind, 5 which <she> 6 has received, and rest in the divine Self-Generated, 7 and generate herself, as [she] also has inherited the living Word, and be joined to all the imperishable ones, and [dwell] in 8 the Mind of the Father, so as to speak with words of [life], and remain in the presence of the exalted one by taking [possession] of what she received before the world came into being.» — el programa de su restauración: reposar en la Intuición inefable, heredar la Mente primera, reposar en el Autogenerado divino y generarse a sí misma.
«Days will come when she will [attain] 13 fullness and no longer be in deficiency.» — y la promesa que cierra: vendrán días en que alcanzará la plenitud y ya no estará en deficiencia.
«She has four holy helpers 14 who intercede for her with the Father of the All, Adamas, 15 [29] who is within all Adams. 16 While he has the thought of Norea, while she speaks of two names, they mean a single name.» — los cuatro ayudantes santos que interceden por ella ante el Padre del Todo, Adamas, que está dentro de todos los Adanes; el tramo cruza de plana.
«Now, 2 I shall speak to those who understand how to listen with spiritual ears and not with their physical ones.» — El testimonio de la verdad (NHC IX,3) abre declarando a quién habla: a los que saben oír con oídos espirituales y no con los físicos.
«For no one living under the law is able to lift his gaze to the truth, for they cannot serve two masters.» — y su tesis sobre la ley: nadie que viva bajo ella puede levantar la mirada a la verdad, porque no se puede servir a dos amos.
«The law commands one to take a husband or take a wife, and to produce children, to multiply like the sand of the sea.» — la acusación encrática del texto: la ley manda tomar marido o mujer y producir hijos, multiplicarse como la arena del mar.
«Foolish people have it in their minds that if they simply make the confession, “We are Christians,” in words but not with power, and ignorantly give themselves up to a human death, they will live. But they are in error and do not know where they are going [32] or who Christ really is.» — la polémica contra el martirio: los necios creen que basta confesarse cristianos de palabra y entregarse a una muerte humana; el tramo cruza de plana.
«For if only words of testimony were effective for salvation, the whole world would hold out for this and be saved. But it is in this way that they have drawn error to themselves....... 20 [they do] not [know] that they [will destroy] themselves. If [God] really wanted a human sacrifice, he would be conceited.» — y el argumento que opone: si bastaran las palabras del testimonio, el mundo entero se salvaría, y si Dios quisiera de veras un sacrificio humano sería vanidoso.
«Some say, “On the last day we will certainly rise again [35] [in the] resurrection.” But they do not [know what] they are saying,» — la polémica contra la resurrección de la carne: dicen que en el último día resucitarán y no saben lo que dicen.
«Therefore, [do not] look for the carnal resurrection, 41 [37] which [is] destruction.» — y la sentencia que de ahí saca: no busques la resurrección carnal, que es destrucción.
«It is [these] people who say, “God created [genitalia] 51 for our use, for us to [grow in] defilement in order to enjoy [ourselves].» — la burla del texto contra quienes justifican el placer: dicen que Dios creó los genitales para su uso.
«What kind of a god is this? First, he begrudged Adam’s eating from the tree of knowledge. Second, he said, “Adam, where are you?” God does not have foreknowledge; otherwise, wouldn’t he have known from the beginning?» — el midrás gnóstico sobre la serpiente y su pregunta: qué clase de dios es este, que envidió a Adán el comer del árbol del conocimiento y preguntó dónde estás.
«He has certainly shown himself to be a malicious grudger.» — y la calificación que le da: se ha mostrado un envidioso malicioso.
«He 100 completed the course of Valentinus. He himself speaks about the Ogdoad, and his disciples resemble the disciples of Valentinus.» — la polémica del texto contra otros gnósticos, que Pearson destaca: completó el curso de Valentín y sus discípulos se parecen a los de Valentín.
«They do [not] agree [with] each other. For the Si[mo]nians get married and produce children, but the…ans 107 abstain from their…nature» — y la división que consigna entre ellos: no concuerdan entre sí, porque los simonianos se casan y tienen hijos y los otros se abstienen.
«Who, then, is “[David]”? And who is “Solomon”? And what is the “foundation”? And what is the “wall” that surrounds Jerusalem? 149 And who are the “demons”? And what are the “water jugs”? And who are the “Romans”?» — la serie de preguntas alegóricas con que el texto interroga la escritura: quién es David, quién Salomón, qué el cimiento, qué el muro de Jerusalén, quiénes los demonios y los romanos.
«They do not let the…of the soul…freedom…, for they are still immature.» — el reproche del texto a los que están bajo la ley: no dejan la libertad del alma porque aún son inmaduros.
«[But] those who will have the power will pass by [all of the] bodies, and…the Twelve 160 [judge]…them…the immortal fountain…… 161 is good… the whole place…the enemies. He baptized himself, and the…. He became divine, and flew [up], and they did not grasp him…the [enemies]…since it was not possible [for them to] bring him down again.» — la meta que el texto propone: quien tenga el poder pasará por todos los cuerpos, se bautizará a sí mismo, se volverá divino y volará, sin que los enemigos puedan bajarlo.
«[But] let none of us be distressed and think [in] his heart that the supreme Father [is aloof], for he looks upon the All and takes care of them all.» — Marsanes (NHC X) abre con una consigna: que nadie se aflija creyendo que el Padre supremo está distante, porque mira al Todo y cuida de todos.
«The first [and the] second and the [third] are for the worldly and the material realms. I have [informed] you about these, that you should [guard] your bodies.» — el arranque del catálogo de los trece sellos: los tres primeros son para los ámbitos mundanos y materiales, y su encargo es guardar el cuerpo.
«The sixth concerns the self-generated ones, the incorporeal being that exists individually, 14 together with those who abide in the truth of the All [with] understanding and stability.» — el sexto sello: los autogenerados, el ser incorpóreo que existe individualmente junto con los que moran en la verdad del Todo.
«The tenth [concerns Barbelo, the] virgin [who is male]—that is, the Aeon.» — el décimo: Barbeló, la virgen que es varón, es decir, el Eón.
«The thirteenth speaks concerning [the Unknown] Silent One, even the foundation of the indistinguishable One.» — y el decimotercero, el más alto: el Silencioso Desconocido, fundamento del Uno indistinguible.
«Name [them according] to their nomenclature, [and let no] one [think that you are] inferior to [their knowledge] and their [reality].» — el encargo sobre los nombres de los poderes cósmicos: nombrarlos según su nomenclatura y que nadie se crea inferior a su conocimiento.
«But their powers, which are the angels, are in the form of beasts and animals.» — y la doctrina zodiacal del texto: los poderes de los signos, que son los ángeles, tienen forma de bestias y animales.
«But as for these <discourses>, 154 beware your [divulging] them to [any]one....... 155 lest [he succeed in understanding them] and take [them away.» — Marsanes prescribe el secreto de sus discursos: no divulgarlos a nadie, no sea que alguien los entienda y se los lleve.
«whether he observes the two 157 or observes the seven planets or the twelve signs of the zodiac or the thirty-[six] decans 158» — la serie astrológica del texto: los dos, los siete planetas, los doce signos del zodiaco y los treinta y seis decanos.
«For every person is [persuaded by means of what] he already believes. If [he does not believe, nothing] may [persuade] him.» — La interpretación del conocimiento (NHC XI,1) abre con su tesis sobre la fe: cada quien se persuade por lo que ya cree, y si no cree, nada lo persuadirá.
«It is great for a person to possess faith [while still dwelling] in unbelief—[that] is, in the world. [For] the world [is the place of] unbelief [and death].» — y el mérito que de ahí saca: es grande tener fe mientras se habita la incredulidad, es decir, el mundo, que es el lugar de la incredulidad y de la muerte.
«For [by] speaking to the Church he [became] for it a teacher of immortality. 27 [He] destroyed the arrogant [teacher] who [taught] it to [die. This teacher brought] a school of [life]. For [this teacher has] a different kind of school. [He] taught us the [living] letters.» — el Salvador como maestro: al hablar a la Iglesia se volvió maestro de inmortalidad y le enseñó las letras vivientes.
«He took [us] away from the letters of the world, the ones from which we were taught about our death.» — y de qué la apartó: de las letras del mundo, por las que se nos enseñaba nuestra muerte.
«For while we were in the darkness, we used to call many people “father,” because we were ignorant of the true Father. And this is the greatest of all sins» — la sentencia que Thomassen cita como marca gnóstica del texto: mientras estábamos en la oscuridad llamábamos padre a mucha gente por ignorar al Padre verdadero, y ese es el mayor de los pecados.
«For he said, [Shun] the world, for it doesn’t belong to you. Do [not regard] as profitable the delights that are in it. Rather, they are [harmful] and a punishment.» — la enseñanza del maestro viviente: rehúye el mundo, que no te pertenece, y no tengas por provechosos sus deleites.
«It is the status and the rank that you knew before you wandered astray and were sentenced to become flesh.» — y lo que promete recobrar: la posición y el rango que se conocían antes de extraviarse y ser sentenciado a hacerse carne.
«Now, if such people [as] those who break the harmony in the performance of music, so that it becomes [dissonant], must be trained to take [part in] music, how much more incumbent is it on [those who] belong to [absolute] unity to be joined with one another!» — el argumento musical de la homilía: si a quien rompe la armonía hay que enseñarle música, cuánto más deben unirse quienes pertenecen a la unidad absoluta.
«Do not accuse your head for not having made you into an eye but rather a finger. Do not be jealous of the one who has been given the part of an eye or a hand or a foot.» — y su aplicación al cuerpo eclesial: no reproches a tu cabeza no haberte hecho ojo sino dedo, ni envidies a quien recibió la parte del ojo, de la mano o del pie.
«Since the roots are joined to one another, and their fruits are indivisible, what belongs to anyone superior is owned in common with the others.» — la doctrina de las raíces: como están unidas y sus frutos son indivisibles, lo de cualquiera superior se posee en común con los demás.
«For to see the God of Truth is to give glory to the root of the All.» — La exposición valentiniana (NHC XI,2) enuncia su regla teológica: ver al Dios de la Verdad es dar gloria a la raíz del Todo.
«He is the [true] High Priest, the [one who has] the authority to enter the Holies of Holies, revealing the glory to the aeons and bringing forth the abundant wealth» — el Límite como sumo sacerdote verdadero: el único con autoridad para entrar en el Santo de los Santos y revelar la gloria a los eones.
«And it has four powers: a separating one, a strengthening one, a form-giving one, and a [substance-producing one. These, then], are the true [powers].» — los cuatro poderes del Límite según una escuela: separador, fortalecedor, dador de forma y productor de sustancia.
«For [they] maintain that the Boundary has only two powers, a separating one and a strengthening one,» — y la objeción de otros, que el texto consigna sin arbitrar: el Límite tendría solo dos poderes, el separador y el fortalecedor.
«[The first] baptism [is the forgiveness] of sins, …one who said, “[I baptize] you for the [forgiveness] of your sins.» — las lecturas litúrgicas valentinianas sobre el primer bautismo: es el perdón de los pecados.
«The meaning of John 65 is the aeon, the meaning of the Jordan is the descent that is the ascent, 66 [our] exodus 67 from the world [into] the aeon.» — la alegoría bautismal del texto: Juan significa el eón, y el Jordán el descenso que es el ascenso, la salida del mundo al eón.
«[from the] world [to the Jordan], from [the things] of world [to the sight] 69 of God, from [the carnal] to the spiritual, from the physical [to the] angelic, from [creation] to Fullness, from the world [to the] aeon, from [enslavements] 70 to sonship, [from] entanglements to virtue,» — la serie de tránsitos que el bautismo opera según estas lecturas: del mundo al Jordán, de lo carnal a lo espiritual, de lo físico a lo angélico, de la creación a la Plenitud.
«[We] thank [you] [and celebrate] the eucharist, 75 Father, [remembering] your Son [Jesus Christ],» — la lectura eucarística: te damos gracias y celebramos la eucaristía, Padre, recordando a tu Hijo Jesucristo.
«O eternal [light of] the knowledge 7 that has [appeared]! 8 O male virginal [glory]! [O first] aeon from a unique threefold [aeon]! [O] Triple-Powered One who [truly exists]! For after it [contracted, it expanded], and [it spread out] and became complete, and it was empowered [with] all of them by knowing [itself in addition to the perfect Invisible Spirit], and it [became an] aeon.» — Alógenes el Extranjero (NHC XI,3) canta el devenir de Barbeló: se contrajo, se expandió, se extendió, se completó y llegó a ser un eón al conocerse a sí misma.
«By knowing [herself] she knew that one, and she became Kalyptos. [Because] she acts in those whom she knows, she is Protophanes, a perfect, invisible Intellect, Harmedon. Empowering the individuals, she is Triple-Male.» — y el reparto de sus nombres según lo que hace: al conocerse es Kalyptos, al obrar en los que conoce es Protophanes, y al dar poder a los individuos es Triple Varón.
«Everything that is higher than perfect is anterior to knowledge. Just as there is no possibility for complete comprehension, so also he is not known by me.» — la regla epistemológica del texto: lo que es más alto que lo perfecto es anterior al conocimiento, y por eso él no le es conocido.
«Not only is he the unknowable knowledge that is proper to him, he is also united with the ignorance that sees him.» — la paradoja central: no solo es el conocimiento incognoscible que le es propio, también está unido a la ignorancia que lo ve.
«He needed neither time nor <did he participate> in eternity. Rather he is self-derived, unfathomably unfathomable.» — la teología negativa del tratado: no necesitó tiempo ni participó de la eternidad, es derivado de sí mismo, insondablemente insondable.
«He is not an Existence lest he be in want. Spatially he is corporeal, while properly 82 he is incorporeal. He has nonbeing Existence.» — y su serie de negaciones: no es una Existencia, no sea que carezca; espacialmente es corpóreo y propiamente incorpóreo; tiene Existencia de no ser.
«Concerning all these matters, you have heard certainly. Do not seek anything more, but go. We do not know whether the Unknowable One has angels or gods, or whether the One who is at rest contains anything within himself except that very stillness.» — el límite que los reveladores imponen: no buscar más, porque no saben si el Incognoscible tiene ángeles o dioses ni si contiene algo salvo esa quietud.
«and he 89 said to me, “Write down [the things] that I shall [tell] you and of which I shall remind you for those who will be worthy after you. And you shall leave this book upon a mountain and you shall adjure the guardian, ‘Come, Dreadful One!’» — el encargo final de Alógenes: escribir lo revelado, dejar el libro sobre un monte y conjurar al guardián.
«But I was full of joy, and I wrote this book. I was commissioned, my son Messos, to disclose to you the matters that were proclaimed before me. And I initially 91 received them in great silence» — y su testimonio: lleno de gozo escribió el libro para revelar a su hijo Messos lo que le fue proclamado, recibido primero en gran silencio; el tramo cruza de plana.
«The book [concerning the things] seen [by Hypsi]phrone 2 when they were [revealed] in the place of [her] virginity.» — Hypsifrone (NHC XI,4) se nombra a sí misma: el libro sobre las cosas vistas por Hypsifrone cuando se le revelaron en el lugar de su virginidad.
«I left [the place] of my [virginity] and went out to the [world]. Those who abide in the [place] of my virginity told me [about] these things.» — la salida que el texto narra: dejó el lugar de su virginidad y salió al mundo.
«I followed [him], for [I] was [very] fearful. He told [me] about a wellspring of blood that is revealed by burning» — y el desenlace conservado: lo siguió con mucho miedo y él le habló de un manantial de sangre que se revela por el arder.
«[Love] truth, and [treat] falsehood like poison.» — una de las Sentencias de Sexto (NHC XII,1 y 4) sobre la verdad: ámala y trata la falsedad como veneno.
«[It is] a skill [to speak] and also a skill [to remain silent].» — y otra sobre el habla: es un arte hablar y también lo es callar.
«[There are times] when you [sin] by telling [the truth] and [you do not sin] when [you tell a lie].» — la sentencia que el volumen imprime sin suavizar: hay veces en que se peca diciendo la verdad y no se peca al mentir.
«If someone takes [a wise person] from the body in a violent way, that one actually [does something] good for the person, [for] this person has been liberated from bonds.» — la sentencia sobre la muerte violenta del sabio: quien lo saca del cuerpo con violencia le hace en realidad un bien, porque queda liberado de ataduras.
«Someone who says, “I believe,” and spends a great deal of time faking it, will not endure but will fall. As your heart is, so your life will be.» — la sentencia sobre la fe fingida: quien dice creer y pasa mucho tiempo fingiéndolo no perdurará sino que caerá, y como sea el corazón será la vida.
«You cannot acquire understanding unless you first know you do not have <it>.» — la sentencia sobre el entendimiento: no se adquiere si antes no se sabe que no se tiene.
«It is better to serve others than to make others serve you.» — y la del servicio: es mejor servir a otros que hacer que otros te sirvan.
«I am incomprehensible, dwelling in the incomprehensible, although I move in every creature» — Protennoia se predica a sí misma en la aretalogía inicial del tratado.
«I am the invisible one within the All. I counsel those who are hidden, since I know everything that exists in the All. I am numberless beyond everyone» — sigue la misma aretalogía de apertura.
«I am hidden in [radiant] waters. I gradually made the All radiant by my thought. I am laden with the voice» — Protennoia se manifiesta como Voz; los corchetes son restituciones del editor sobre el papiro dañado.
«I am the real voice. I resonate in everyone, and they know it, since a seed is in [them]. I am the thought of the Father, and through me came the voice, the knowledge of everlasting things» — cierre de la manifestación como Voz.
«I am the image of the Invisible Spirit. Through me all took shape. I am the Mother, and the light that she appointed as virgin, she who is called Meirothea, the incomprehensible womb» — Protennoia se identifica con Barbelo, la Madre.
«I am the mother [of] the voice, speaking in many ways, completing the All. In me is knowledge, knowledge of things everlasting. I speak in every creature, and I was known by everyone» — Protennoia como Habla, en la segunda parte del tratado.
«Now I have come the second time in the likeness of a female, and have spoken with them. I shall tell them of the coming end of this age, and teach them about the beginning of the age to come» — Protennoia anuncia su segunda venida y el cambio de las edades.
«When you enter the light, you will be glorified by those who give glory, and those who enthrone will enthrone you. You will receive robes from those who give robes, and the baptizers will baptize you, and you will become exceedingly glorious, as you were in the beginning, when you were light» — Protennoia promete los Cinco Sellos a los suyos.
«And I hid myself in everyone and revealed [myself] in them, and every mind seeking me longed for me, for I gave shape to everything when it had no form. I transformed their forms into other forms until the time when form will be given to everything» — Protennoia transforma a los suyos antes de reascender.
«But light is hidden in silence, and it was first to appear. While the Mother alone exists as silence, I alone am the word, ineffable, incorruptible, immeasurable, inconceivable» — el Logos habla en la tercera parte del tratado.
«The word is hidden light, bearing fruit of life, pouring living water from the invisible, incorruptible, immeasurable spring» — sigue el mismo discurso del Logos.
«I bore him from the cursed wood and established him in the dwelling places of his father» — Protennoia dice haberse revestido de Jesús; la frase *And I put on Jesus* queda fuera del verbatim porque lleva pegada la llamada de nota 109.
«My seed is mine, and I shall [place] it in holy light within incomprehensible silence» — final del tratado, antes del Amén.
«Every nature, every modeled form, every creature exists in and with each other. They will dissolve again into their own proper root. For the nature of matter is dissolved into what belongs to its nature» — el Salvador responde sobre la disolución de la materia.
«rather, you yourselves are what produces sin when you act in accordance with the nature of adultery, which is called ‘sin.’ For this reason, the Good came among you, pursuing the good» — el Salvador niega la existencia del pecado como cosa; el arranque *There is no such thing as sin* queda fuera del verbatim porque lleva pegada la llamada de nota 8.
«Be on your guard so that no one deceives you by saying, ‘Look over here’ or ‘Look over there.’ For the Child of Humanity exists within you» — el Salvador se despide de los discípulos.
«Peter said to Mary, “Sister, we know that the Savior loved you more than all other women» — Pedro pide a María la enseñanza que los demás no oyeron.
«Blessed are you for not wavering at seeing me. 28 For where the mind is, there is the treasure» — el Señor responde a María en la visión.
«A person does not see with the soul or with the spirit. Rather, the mind, which exists between these two, sees the vision» — el Salvador sitúa la visión en la mente.
«I saw you. You did not see me, nor did you know me. You mistook the garment I wore for my true self» — el alma responde al poder llamado Deseo en el ascenso.
«Why do you judge me, since I have not passed judgment? I have been bound, but I have not bound anything» — el alma responde al tercer poder, la Ignorancia.
«It had seven forms. The first form is darkness; the second is desire; the third is ignorance» — las siete formas del cuarto poder; el tramo se corta al pie de la plana.
«the fourth is zeal for death; the fifth is the kingdom of the flesh; the sixth is the foolish wisdom of the flesh; the seventh is the wisdom of the wrathful person. These are the seven powers of Wrath» — sigue la enumeración de las siete formas en la plana siguiente.
«What binds me has been slain, and what surrounds me has been destroyed, and my desire has been brought to an end, and ignorance has died» — el alma declara vencidos los poderes.
«but I do not believe that the Savior said these things, for indeed these teachings are strange ideas» — Andrés objeta la enseñanza de María.
«Did he, then, speak with a woman in private without our knowing about it» — Pedro objeta que el Salvador haya instruido a una mujer en privado.
«For if the Savior made her worthy, who are you then for your part to reject her? Assuredly the Savior’s knowledge of her is completely reliable. That is why he loved her more than us» — Leví defiende a María frente a Pedro.
«Rather, [we should] praise his [greatness], for he has united us and [made us] human beings» — el fragmento griego P. Oxy. 3525; los corchetes son restituciones de la editora.
«On the first day of the week, the Lord’s Day, 2 a crowd gathered and brought many sick people to Peter so that he might heal» — arranque del relato; el tramo se corta antes de la llamada de nota.
«Look, Peter, before our eyes you have made many of the blind to see and the deaf to hear and the lame to walk, and you have helped the weak and strengthened them» — uno de la multitud reprocha a Pedro que sane a otros y no a su hija.
«My son, it is clear to God alone why her body is not sound» — Pedro responde al reproche.
«Peter, today a great trial has been born to you. [132] For this girl will harm many souls if her body stays healthy» — la voz de la visión advierte a Pedro sobre su hija recién nacida.
«We carried her off, and praised the Lord for having saved his servant from defilement, shame, and [destruction]. This is the reason why the girl [remains] in this condition to this day» — Pedro cuenta por qué su hija quedó paralizada; los corchetes son restituciones del traductor.
«Ptolemy, God has not given vessels 10 for corruption and shame» — la voz del cielo reprende a Ptolomeo; el tramo se corta antes de la llamada de nota.
«And it was not right for you, a believer in me, to defile my virgin, whom you should recognize as your sister, 11 since I have become one spirit for both of you» — sigue la reprensión a Ptolomeo.
«So, O servant of Christ Jesus, understand that God [140] takes care of his own and prepares what is good for each one of them, even though we think God has forgotten us» — cierre de la historia en boca de Pedro.
«Peter continued speaking before them all and, praising the name [141] of the Lord Christ, he gave bread to them all» — última escena del tratado; el tramo se corta antes de la llamada de nota.
«God of [Gods] God of Gods Lord of Lords King of Kings» — colofón del Códice de Berlín 8502, al final del tratado.
«The secret revelatory discourse that Jesus spoke with Judas Iscariot in the course of a week» — íncipit del evangelio; el tramo se corta antes de la llamada de nota.
«He began to discuss with them the mysteries that transcend the world and what will happen at the end. Many a time he does not appear as himself to his disciples, but you find him as a child among them» — el evangelio resume la vida de Jesús.
«I’m not laughing at you. You aren’t doing this out of your own will, but because in this way your god [will be] praised» — Jesús responde a los discípulos por su risa ante la acción de gracias.
«How is it that you know me? [I] tell you the truth, 10 no generation will know me among the people who are with you» — Jesús responde a quienes lo llaman hijo de su dios.
«Why has your concern produced this hostility? Your god who is within you and [his powers] 11 [35] have become angry within your souls» — Jesús reprende la hostilidad de los discípulos.
«I know who you are and from what place you have come. You have come from the immortal realm 14 of Barbelo, 15 and I am not worthy to pronounce the name of the one who has sent you» — confesión de Judas ante Jesús.
«Move away from the others, and I shall explain to you the mysteries of the kingdom, not so that you can attain it, but you will go through a great deal of grief. [36] For somebody else will take your place, so that the twelve [disciples] may be complete once again with their god» — Jesús aparta a Judas para revelarle los misterios del reino.
«I went to a different generation, one that is great and holy» — Jesús dice a dónde fue.
«no one born [of] this realm 23 will behold that [generation], no angelic host of the stars 24 will rule over that generation, no human of mortal birth will be able to accompany it» — Jesús describe a la generación grande y santa.
«all the priests who stand at that altar call upon my name. I tell you again, my name has been written on the…of the generations of the stars through the generations of people. They have planted trees in my name, without fruit, in a shameful way» — Jesús interpreta la visión del templo.
«You are the ones presenting the offerings at the altar you have seen. That is the god you serve, and you are the twelve men you have seen. And the cattle brought in are the offerings you have seen—they are the multitude you lead astray» — Jesús aplica la alegoría del templo a los propios discípulos.
«Stop disputing with me. Each of you has your own star» — Jesús remite a cada quien a su estrella.
«The souls of all generations of people will die. When these people, however, bring the time of the kingdom to completion and the spirit parts from them, their bodies will die, but their souls will be alive and will be taken up» — Jesús responde sobre el fruto de esa generación.
«O thirteenth daimon, 55 why are you so excited» — Jesús llama a Judas *daimon* decimotercero.
«I have seen myself in the vision as the twelve disciples were stoning me and [45] treating [me harshly]. And I also came to the place that…after you. I saw [a house]…, and my eyes could not [grasp] its dimensions» — Judas cuenta su visión a Jesús; los corchetes son restituciones del traductor.
«No person of mortal birth is worthy to go into the house you have seen: that place is kept for the saints, where sun and moon will not rule, nor the day, but they will stand there always» — Jesús niega a Judas la casa que vio en la visión; el tramo se corta antes de la llamada de nota.
«For there is a great and infinite realm, 67 whose dimensions no angelic generation could see, [in] which is the 68 great invisible [Spirit], 69 which no eye of angel has seen, no thought of the mind has grasped, nor was it called by a name» — Jesús empieza a revelar a Judas el Espíritu invisible.
«And a great angel, the Self-Generated, God of light, came from the cloud. Four more angels came into existence because of him, from another cloud, and they served as attendants for the angelic Self-Generated» — el Autogenerado y los cuatro ángeles asistentes.
«Now, the multitude of those immortal beings is called ‘cosmos,’ that is, corruption» — el cosmos como corrupción.
«His name was Nebro, 86 which is interpreted as ‘rebel,’ but others name him Yaldabaoth» — los nombres del ángel rebelde.
«Then Sakla said to his angels, ‘Let’s create a human being after the likeness and after the image» — Sakla ordena la creación del ser humano.
«They formed Adam and his partner Eve, who in the cloud is called Zoe. For all the generations seek him under this name, but each of them calls her with their own names» — formación de Adán y Eva.
«This is the reason why God commanded Michael to give the spirits of people to them on loan, for adoration, but the Great One commanded Gabriel to give spirits to the great generation without a king 97 —the spirit and the soul» — Jesús responde si muere el espíritu humano.
«But God caused knowledge 101 to be [granted] to Adam and those who are with him, so that the kings of chaos and the underworld might not dominate them» — el conocimiento otorgado a Adán; el tramo se corta antes de la llamada de nota.
«I’m not laughing [at you] but rather at the error of the stars, because these six stars wander around with these five warriors, and all of them will be destroyed, with their creatures» — Jesús explica de qué se ríe.
«But you will exceed all of them. For you will sacrifice the man who bears me» — la sentencia central del evangelio; el tramo se corta antes de la llamada de nota.
«Already your horn has been lifted up, and your anger has flared up, and your star has burned brightly» — las sentencias salmódicas que siguen.
«Look, you have been informed of everything. Lift up your eyes and behold the cloud and the light that is within it and the stars that are circling it. And the star that leads the way is your star» — última instrucción de Jesús a Judas.
«Judas lifted up his eyes and beheld the cloud of light, and he 123 entered it. Those who were standing on the ground heard a voice coming from the cloud» — la transfiguración de Judas.
«And Judas received some money and handed him over to them» — últimas palabras del evangelio; el tramo se corta en la llamada de nota.
«will be cursed by the other generations, but eventually you will rule 64 over them. In the last days they will… 65 up [47] to the holy [generation]» — Jesús anuncia a Judas su suerte de decimotercero; el arranque queda en la plana anterior.
«revelation…[that] we 5 may know ourselves: where we [have] come from, where we are going, and what we should do in order to live» — la pregunta que abre el tratado; los corchetes y los puntos suspensivos son del traductor sobre el papiro dañado.
«And they departed and climbed up a mountain called Tabor. 7 They got on their knees and prayed» — los discípulos suben al Tabor.
«you who have neither beginning nor end, bestow upon us a spirit of knowledge for the revelation of your mysteries, to come to a knowledge of ourselves: where we have come from, where we are going, and what we should do in order to live» — la plegaria de los discípulos.
«Get away from me, Satan, for I do not seek you but my Father, who is superior to all the great realms. 16 For I have been called the Stranger because I am from another race. I am not from your race» — el Extranjero responde a Satanás.
«Then Satan [left] him, 21 after he had angered him many times but had been unable to fool [him]. 22 When he had been overcome, he retreated to his own place in great shame» — derrota de Satanás.
«hear my voice, have compassion on me, and save me from all evil. Look down upon me and hear me while I am in this desolate place» — la plegaria del Extranjero antes de la teofanía.
«a cloud of light surrounded [me]. 27 I was not able to gaze at the light around it, so brightly was it shining» — la nube de luz rodea al Extranjero.
«O Stranger, the utterance of your prayer has been heard, and I have been sent to you in this place to announce the good news to you» — la voz desde la nube; el tratado se corta poco después.
«They appear in truth dwelling in true and eternal life, and they speak of the perfect light filled with the Father’s seed, which is in his heart and in the fullness.» — el Evangelio de la verdad (NHC I,3) describe a los que aparecen morando en la vida verdadera y eterna y hablando de la luz perfecta llena de la simiente del Padre.
«That which he now made to rise like a light for those who had gone forth from himself, that by which they are given a name, that is the Son, the full and faultlessly perfect one.» — el Tratado tripartito (NHC I,5) nombra al Hijo como aquello que el Padre hizo surgir como luz para los que salieron de él, y por lo cual reciben nombre.
«The seeds of the promise, however, were withheld for some time from coming into being, because they were such as had been appointed to be sent out at the advent of the Savior and his companions—it is they who are “the first”—for the knowledge and the glory of the Father.» — el mismo tratado explica por qué las simientes de la promesa se retuvieron: estaban destinadas a salir con el advenimiento del Salvador y sus compañeros.
«For he not only worked on but he himself also produced, in his capacity of father, [his] own economy and seeds. This took place, however, [through the] superior spirit that descended [through him] to the lower stations.» — y cómo el demiurgo produjo su propia economía y sus simientes, aunque por medio del espíritu superior que descendía por él a las estaciones inferiores.
«Jesus said, “Blessed are the poor, for yours is heaven’s kingdom.”» — el dicho 54 del Evangelio de Tomás (NHC II,2), la bienaventuranza de los pobres con el reino de los cielos.
«He said to them, “So also with you, seek for yourselves a place for rest, or you might become a carcass and be eaten.”» — el dicho 60 del mismo evangelio, que cierra la escena del samaritano con la advertencia de buscar un lugar de reposo para no volverse carroña.
«They commanded him and said, “You may eat from [every] tree in the garden, but do not eat from the tree of knowledge of good and evil.» — la Naturaleza de los gobernantes (NHC II,4) repite el mandato del Génesis en boca de los arcontes: comer de todo árbol menos del árbol del conocimiento del bien y del mal.
«The Spirit said in the prophet Jeremiah: If a husband divorces his wife and she goes and takes another man, can she ever go back to him again?» — la Exégesis sobre el alma (NHC II,6) cita a Jeremías para su alegoría del alma prostituida.
«Again, it is said in Ezekiel: It happened that after much wickedness, the Lord said, you built yourself a brothel and made yourself a beautiful place in the streets.» — y cita a Ezequiel en el mismo sentido, con el burdel edificado en las calles.
«[An emanation 25 appeared in silence], with the [living] silence of the Spirit, the Father’s word, and light.» — el Libro santo del Gran Espíritu Invisible (NHC III,2) describe una emanación que aparece en silencio, con el silencio vivo del Espíritu, la palabra del Padre y la luz; los corchetes son restituciones del editor.
«The One Who Is has an appearance of its own, [95] 12 not like anything you have seen and received, but an alien appearance that surpasses everything and is superior to the universe.» — la Sabiduría de Jesucristo (NHC III,4) niega que el Que Es se parezca a nada visto: su apariencia es ajena y superior al universo.
«I want you to know that the being who appeared before the universe in infinity is the one who grows by himself, [101] the self-made Father.» — el mismo texto declara al ser que apareció antes del universo en la infinitud como el que crece por sí mismo, el Padre que se hace a sí mismo.
«I have come from the self-conceived one and the first infinite light, to reveal everything to you.» — y el revelador declara de dónde viene: del autoconcebido y de la primera luz infinita.
«I congratulate you for asking about the exalted realms, for your roots are in infinite places.» — la respuesta a la pregunta de los discípulos, que felicita a quien pregunta por los reinos exaltados porque sus raíces están en lugares infinitos.
«Whatever you ask about I shall tell you. These beings created hosts of angels, myriads without number, to serve and glorify them.» — y la creación de huestes de ángeles sin número por esos seres, para servirlos y glorificarlos.
«James said, “[I am] encouraged…and they are…[for] my soul.» — la Primera revelación de Santiago (NHC V,3) en un tramo mutilado; los puntos suspensivos y los corchetes son del traductor sobre el papiro dañado.
«They will say to Sakla, “What is the power of these people who have stood in your presence, who have separated from the offspring of Ham and Japheth and are <four hundred thousand> 31 in number?» — la Revelación de Adán (NHC V,5) pone en boca de los poderes la pregunta por la fuerza de los que se separaron de la descendencia de Cam y Jafet; la cifra va entre ángulos porque el editor la enmienda.
«They did not find the one they sought, but rather the virgin who was given to them.» — y el desenlace de una de las leyendas del iluminador: no hallaron a quien buscaban sino a la virgen que se les dio.
«pearls catches the attention of rich people only for a very short time, but poor people, on the contrary, surround the man, eager to see a shining pearl, even if they cannot afford to buy it.» — los Hechos de Pedro y los doce apóstoles (NHC VI,1) contrastan a ricos y pobres ante la perla del vendedor Litargoel; el arranque de la frase queda en la plana anterior.
«And now, to him who maintains that it is profitable for the human creature to be unjust, and unprofitable to be just, let us reply that, if he be right, it is profitable for this creature to feast the multitudinous monster and strengthen the lion and the lionlike qualities, but to starve» — la traducción inglesa de Benjamin Jowett de República 588a-589b, que el volumen imprime junto al copto: la réplica a quien sostiene que conviene ser injusto; el tramo se corta en el cambio de plana.
«Excerpt from Plato’s Republic 1 “Since we have reach» — el encabezado y el arranque del Extracto de la República de Platón (NHC VI,5) en su versión copta; la frase queda cortada por el cambio de plana.
«The threefold unity of my garment appeared in the cloud, by the will of the Majesty, in a single form, and my likeness was covered with the light of my garment.» — la Paráfrasis de Sem (NHC VII,1) en boca de Derdekeas: la unidad triple de su vestidura aparece en la nube por voluntad de la Majestad.
«When the Pleiades separated, I saw clouds, which I shall pass» — el mismo texto fecha una visión por la separación de las Pléyades; el tramo se corta en el cambio de plana.
«They are few, they are uneducated, and they are ignorant.» — el Segundo discurso del gran Set (NHC VII,2) despacha así a los adversarios que nombra.
«I am Jesus the Christ, Son of Humanity, exalted above the heavens.» — y la declaración con que el mismo texto identifica a quien habla: Jesús el Cristo, Hijo de la Humanidad, exaltado sobre los cielos.
«It is a very good thing not to love fornication, and not even to think of that wretched subject at all, [105] for to think of it is death.» — las Enseñanzas de Silvano (NHC VII,4) sobre la fornicación, que declaran muerte hasta el pensarla.
«For no one lights a lamp for wild animals or their young.» — y el símil de la lámpara que nadie enciende para las fieras.
«The true wine entails the end of drinking, since it can give joy to the soul and mind through the Spirit of God.» — y el vino verdadero que pone fin al beber porque alegra alma y mente por el Espíritu de Dios.
«But whoever defiles God’s temple God will destroy.» — y la sentencia sobre quien profana el templo de Dios.
«We rejoice, we rejoice, we rejoice, we rejoice. We have seen, we have seen, we have seen what really preexists, that it really exists and is the first eternal one. You unengendered one, from you are the eternal ones and the aeons, the all-perfect ones, who are unified, and the perfect individuals.» — la doxología comunal que abre la tercera estela de los Tres discursos de Set (NHC VII,5), con su fórmula de repetición cuádruple y la declaración de haber visto lo que realmente preexiste.
«But when they came upon it and thereby perceived the works of the world, they condemned its ruler to a perishability characteristic of the world,» — Zostrianos (NHC VIII,1) cuenta cómo condenaron al gobernante del mundo a una perecibilidad propia del mundo; el tramo se corta en el cambio de plana.
«the remainder, for the image belonging to Sophia is always corrupt and deceptive. But the archon—[since he simulates] and embodies by [pursuing the image] on account of the superabundance [that inclined downward]—looked down.”» — y declara siempre corrupta y engañosa la imagen que pertenece a Sofía, mientras el arconte mira hacia abajo; los corchetes son restituciones del editor sobre el papiro dañado.
«The divine Self-Generated One is chief ruler of his own aeons and angels as parts of him, since those that individually comprise the four simultaneously comprise the fifth aeon, and the fifth exists in unity.» — el mismo texto ordena los eones del Autogenerado: los que componen los cuatro componen a la vez el quinto, y el quinto existe en unidad.
«And the universal intelligence joins in when the water of the Self-Generated One is complete.» — y el momento en que la inteligencia universal se suma, cuando el agua del Autogenerado está completa.
«There is first the path into the Self-Generated ones, the one in which you have now been baptized each time, which is appropriate for seeing the [perfect] individuals.» — y el primero de los caminos que el texto enumera, el que lleva a los Autogenerados y sirve para ver a los individuos perfectos.
«on the other hand, an individual sees, understands, enters, and becomes like his genus by audible speech and hearing.» — y cómo un individuo ve, entiende, entra y se hace semejante a su género por el habla audible y el oír.
«only those, [you will fall away] from the perfect [aeons and] that power, [whether] or [not it is] possible for one [to consolidate] every [form] of his [immortal] soul, not [only] the perceptible and [measurable, but] also the in[expressibly] individually [perfect] one.» — Zostrianos sobre la consolidación de toda forma del alma inmortal, no solo la perceptible y mensurable; los corchetes son restituciones del editor.
«although they are pre[existent, they are derivatives] of that preexistence [which is his alone].» — y sobre lo preexistente que es derivado de una preexistencia que solo al Padre pertenece.
«As for the type of person that repents: if it renounces dead things and desires real things— immortal mind and immortal soul—[it is going to] be zealous about them by first undertaking for itself an inquiry, not just about action but of the results.» — y el retrato del que se arrepiente: renuncia a lo muerto, desea lo real y emprende primero una indagación sobre los resultados y no solo sobre la acción.
«When it descends to them in thought, it cannot understand them in any other way unless [46] it be enlightened, and so it becomes a mere physical object.» — y lo que pasa al alma que desciende sin ser iluminada: se vuelve mero objeto físico.
«There are in [each] of the aeons a living [earth] and a [living] water, air made of light and a blazing fire that does not [consume], 64 and living animals and [trees]; souls and minds» — el inventario de cada eón según Zostrianos: tierra viva, agua viva, aire de luz, un fuego ardiente que no consume, animales y árboles vivos; el tramo se corta en el cambio de plana.
«Therefore he is mediated by [Ga]briel the spirit-giver, [so that] when he gives a holy spirit, he might seal one with the crown and crown him, as though [he has] gods» — y el papel de Gabriel dador de espíritu, que sella y corona a quien recibe espíritu santo.
«“[The individuals are] spirits [that exist and know him in order that they may] become [perfect. They exist by themselves] and they are not [intermingled]» — y la definición de los individuos como espíritus que existen por sí mismos y no se entremezclan; el tramo se corta en el cambio de plana.
«And Yoel the all-[glorious] one said to me, “You have [received] all the [baptisms] in which it is fitting to [be] baptized, and you have become [perfect for] the hearing of all [these matters].» — Yoel la todo-gloriosa declara a Zostrianos que ha recibido todos los bautismos y quedado perfecto para oír.
«It is he alone who delimits himself , [65 ] [part ] less , [shape ] less , [quality ] less , [color ]less , [specie ] less ,» — la teología negativa de Zostrianos: solo él se delimita a sí mismo, sin parte, sin forma, sin cualidad, sin color, sin especie; el espaciado de las palabras y los corchetes son de la edición.
«The ineffable, unnamable one— it is from himself that he [truly] exists,» — y el inefable e innombrable que existe verdaderamente desde sí mismo; el tramo se corta en el cambio de plana.
«She was called Barbelo by virtue of thought, the perfect virginal male of three kinds.» — y el nombre de Barbelo, dado en virtud del pensamiento, con el epíteto de varón virginal de tres clases.
«You are great, Harmedo[n], the [all]-glorious one, Epiph[aneus]”—his Blessedness and the perfection [of] the unity.» — una de las aclamaciones de Zostrianos a los seres luminosos, con la perfección de la unidad.
«There are fourth powers that are [in] the fourth aeon, those [that] are in the [totalities] and perfections of all these,» — y las potencias cuartas del cuarto eón; el tramo se corta en el cambio de plana.
«At each of the aeons I saw a living earth, a living water, luminous [air], and an [unconsuming] fire. 57 All [these], being simple, are also immutable and simple [eternal living creatures], possessing a variety [of] beauty, trees of many kinds that do not perish, as well as plants of the same sort as all these, imperishable fruit, human beings alive with every species» — Zostrianos describe en primera persona lo que ve en cada eón: tierra viva, agua viva, aire luminoso, fuego que no consume, árboles que no perecen y fruto imperecedero.
«she became distinct because she is an all-perfect instance [of] perfection existing as contemplation. With respect to that one, [she] is an offspring that supplements him, even that which derives from his ineffable power. She has a pre-potency, even the primal unengenderedness succeeding that one, because with respect to all the rest [she is] a first aeon» — Zostrianos sobre Barbelo: se hace distinta por ser instancia todo-perfecta de la perfección que existe como contemplación, y es primer eón respecto de todo lo demás.
«the first [is Aphre]don and his consort is [Arme];» — Zostrianos enumera las parejas de los eones con sus consortes; los corchetes son restituciones del editor.
«It was not the power of the former, but of the latter.» — y distingue de cuál de los dos venía la potencia.
«The first aeon inhabiting him 106 <is…>, from whom comes the first luminary Solmis and the god-revealer, infinite according to the pattern in the Kalyptos and Doxomedon aeons.» — y el primer eón que lo habita, de donde viene el luminar Solmis, según el patrón de los eones Kalyptos y Doxomedon; los ángulos y los puntos suspensivos son de la edición.
«It was because of their knowledge of majesty, their audacity and power, that they came into existence and adorned themselves.» — y a qué debieron su existencia: al conocimiento de la majestad, a su audacia y a su poder.
«But I will be silent…, for we [are the brethren who have] come down from the living [generations.» — Melquisedec (NHC IX,1) en un tramo mutilado, donde los hermanos declaran haber bajado de las generaciones vivas.
«because] you have had pity on me, and [15] [you have sent] the angel of light, [Gamaliel], from your [aeons, that he might] reveal to me…. When he came he [caused] me [to be raised up] from ignorance and the fructification of death to life.» — y la acción de gracias por el envío del ángel de luz Gamaliel, que levanta al orante de la ignorancia y de la fructificación de la muerte a la vida.
«But [as for me, they spoke to me, saying, “Do not] 78 be concerned, for [this priesthood] which you exercise [and which is]» — y lo que se le dice sobre el sacerdocio que ejerce; el tramo se corta en el cambio de plana.
«Do not reveal these revelations to anyone who is in the flesh—it <is> something noncarnal—unless it is revealed to you to do so.» — la orden de secreto con que se cierra una revelación de Melquisedec: no revelarlas a nadie que esté en la carne salvo que se le permita.
«for it is possible for every one 66 to have death and life within himself and to exist in the midst of both.» — el Testimonio de la verdad (NHC IX,3) sostiene que cada quien puede tener dentro de sí muerte y vida y estar en medio de las dos.
«This, therefore, is [45] the true testimony: 72 When a person comes to know himself and God, who is over the truth, that person will be saved and crowned with the unfading crown.» — y la sentencia misma en el cuerpo del tratado, con su número de plana copta y su llamada de nota.
«They lend money [at interest] and [spend their time] doing nothing. But he who is the father of [mammon] is also the father of sexual intercourse.» — y el reproche del mismo tratado a quienes prestan a interés, con la identificación del padre de mammón como padre del coito.
«It is to him and from him that they all come, the power of them all, the principle of them all. When he knows [himself], he becomes a [second] aeon and» — Zostrianos sobre el principio del que todos vienen y al que todos van, y sobre el conocerse a sí mismo que lo hace segundo eón; el tramo se corta en el cambio de plana.
«For it is I who have [contemplated] that which truly exists.» — Marsanes (NHC X) en primera persona, declarando haber contemplado lo que verdaderamente existe.
«Now as for the summit of the Silent One’s silence: it is possible <for> the summit of the Triple-Powered One’s activity <to> behold it.» — y la cumbre del silencio del Silencioso, que solo la cumbre de la actividad del Uno de Triple Poder puede contemplar; los ángulos son enmiendas del editor.
«For this reason the virgin became male, 45 because she had separated from the male.» — y la razón que da el texto para que la virgen se volviera varón: se había separado del varón; la cifra es llamada de nota.
«But on that day you will see [as you hasten to] ascend above [with him].» — y la promesa del ascenso; los corchetes son restituciones del editor.
«But know that the long vowels 96 exist among the vowels and the diphthongs beside them.» — la sección de Marsanes sobre las letras: las vocales largas entre las vocales y los diptongos al lado.
«Don’t [sin anymore], and don’t dare to have anything to do with sin.» — y la exhortación moral intercalada en esa misma sección.
«And sometimes consonants exist with the vowels, and by turns they are prepended and appended.» — y la combinatoria de consonantes y vocales, antepuestas y pospuestas por turnos.
«A good point of departure 132 is from the Triad, and it [extends to that 133 which] has need of [the One that] confined [it in] a shape.» — y el punto de partida que el texto recomienda: la Tríada, que se extiende a lo que necesita del Uno que lo confinó en una forma.
«The vowels [are joined with] the [consonants, whether] externally [or] internally, by means of…they said…[teach you]…again [in this way they were counted] four times, and they were [engendered] three times,» — y la cuenta de las veces que se cuentan y se engendran; los puntos suspensivos marcan lo ilegible del papiro.
«He [was] nailed, so that [they] might hold on to him in the Church, [because he teaches] it by means of humiliations» — la Interpretación del conocimiento (NHC XI,1) sobre el clavado del Salvador y la enseñanza por humillaciones; el tramo se corta en el cambio de plana.
«Rather, he works in the Son, and through the Son.» — la Interpretación del conocimiento sobre cómo obra el Padre: en el Hijo y por el Hijo.
«His feet, however, made tracks, and [they paved] the way that leads [up] toward the Father.» — y las huellas de sus pies, que pavimentaron el camino que sube hacia el Padre.
«For [whoever is] worthy of…God and the Father…Christ, has removed himself [from] all such things and loves [his brothers] with all his heart…his limbs [against one another. If] he is free of jealousy, [he will not be] separate from the other [limbs. Accept the] good [we] see that [our] brother has. [He] considers us [as if we] were himself, praising the [one who accords him] the grace. Thus, each one of us should partake of the gift that he has received from [God], and should not be jealous, in the knowledge that whoever is jealous insults his [brother] and also excludes himself from the gift and is negligent of God.» — el mismo tratado contra la envidia entre miembros de la comunidad: quien envidia insulta a su hermano, se excluye a sí mismo del don y descuida a Dios; los corchetes y los puntos suspensivos son del traductor sobre el papiro dañado.
«Thus, if we sin, who are the fighters [of] the Word, we sin worse than the gentiles, but if we overcome all sin, we shall receive the crown [of] victory, just as our head was given glory by the Father.» — y la conclusión: quienes combaten por el Verbo pecan peor que los gentiles si pecan, y reciben la corona de la victoria si vencen.
«The Father, who [is the root] of the All and the [Ineffable One], exists as Oneness, [being alone] in silence—“silence” means tranquility—since [he was] in fact One, and nothing existed before him.» — la Exposición valentiniana (NHC XI,2) define al Padre como raíz del Todo e Inefable, que existe como Unidad, solo en silencio, y glosa el silencio como tranquilidad.
«although he was [a member] of Man and Church—and this is Sophia—so as to surpass [the Boundary] of the Fullness.» — y el intento de sobrepasar el Límite de la Plenitud; el sujeto es Sofía, como el propio texto aclara.
«She repented and prayed to the Father of Truth, [saying], “Granted that I have [abandoned] my partner.» — y el arrepentimiento de Sofía, que reconoce haber abandonado a su pareja.
«The devil in fact is one of God’s beings, but he defected and took with him the entire army of angels» — las Lecturas litúrgicas valentinianas consignan que el diablo es uno de los seres de Dios que desertó llevándose el ejército de ángeles; el tramo se corta en el cambio de plana.
«Because of that, the angels lusted after the daughters of the humans, and they descended into flesh—so that God made a flood, and almost regretted having created the world.» — y la caída de los ángeles tras las hijas de los humanos, que provoca el diluvio.
«you will be pure, so everyone who receives food and [drink] from this will [live].» — una de las plegarias litúrgicas valentinianas, por la pureza del alimento y la bebida.
«He [exists] as an invisible One, incomprehensible for them all, although he contains them all within [himself],» — Allogenes el Extranjero (NHC XI,3) sobre el Uno invisible, incomprensible para todos y que a todos contiene; el tramo se corta en el cambio de plana.
«But if they share, 21 they share in the primary Vitality, even an indivisible activity, a reality 22 of the primary activity of the one that truly exists.» — y sobre en qué participan los que participan: en la Vitalidad primaria, actividad indivisible del que verdaderamente existe.
«And then again, O my son Messos, the all-glorious one, Youel spoke to me.» — y la fórmula con que Allogenes se dirige a su hijo Messos al reanudar el relato de lo que le dijo Youel.
«appropriate [that you know it 58 ] at first, so as [not to forfeit your] kind.» — Youel advierte a Allogenes que conozca primero, para no perder su estirpe; los corchetes son restituciones del editor.
«And even if you cannot stand, fear not. But if you wish to stand, ascend to the Existence, and you will find it standing and still after the likeness of the one who is truly still and embraces all these silently and inactively.» — y la instrucción para el ascenso: subir a la Existencia y hallarla quieta, a semejanza del que está verdaderamente quieto y abraza todo en silencio.
«Do not know him, for it is impossible; but if by means of an enlightened thought you should know him, stay incognizant of him!» — y la paradoja con que el texto manda conocer al Uno: no conocerlo, y si por un pensamiento iluminado se le conoce, permanecer sin conocerlo.
«He is superior to the totality in his privation 74 and unknowability—which is nonbeing Existence—although he is endowed with silence and stillness» — y la superioridad del Uno en su privación y su incognoscibilidad, que el texto llama Existencia no-ente; el tramo se corta en el cambio de plana.
«He is neither boundless nor is he bounded by another.» — y la fórmula negativa que le niega a la vez lo ilimitado y el ser limitado por otro.
«That person is [faithful] who takes the lead in all [that is good].» — una de las Sentencias de Sexto (NHC XII,1) en su versión copta.
«and those things that are unknown to the multitude you might know, and that you might be restored to that which is yours, which was already intact and so needs no restoration» — Allogenes el Extranjero sobre lo que ha de conocerse y sobre la restauración a lo propio, que por estar intacto no necesita restauración.
«The power uttered a sound in this fashion: 46 “ZZA ZZA ZZA.” But when she 47 heard the power and she was filled [54] ...... 48 …. You are [great, Deiphan]eus! Solmis, [you are great]! In accord with the Vitality [that is yours], [even] the primary activity from which derives Divinity: You are great, Armedon! You are perfect, Epiphaneus!» — la aclamación de Allogenes el Extranjero, con la emisión de sonido de la potencia y los nombres de los seres luminosos; las sílabas repetidas son las que imprime la traducción.
«Then the mother of] the glories Youel spoke to me again: [O Allogenes], you [shall surely] know that the [Triple-Powered] One exists before [those that] do not exist, 52 [those that exist] without [truly] existing» — Youel, madre de las glorias, declara a Allogenes que el Uno de Triple Poder existe antes de los que no existen y de los que existen sin existir verdaderamente; los corchetes son restituciones del editor.
«Unclean demons lay claim to a corrupt soul; evil demons cannot stop a faithful and good soul from walking in the way of God.» — una de las Sentencias de Sexto sobre demonios y almas: los inmundos reclaman el alma corrupta, pero los malvados no pueden detener al alma fiel y buena.
«A person who cares for people and prays for them all is the truth of God.» — y la sentencia sobre quien cuida de la gente y ora por todos.
«Do not do what is not right to do or anything of the kind.» — y la prohibición negativa con que sigue la serie.
«He revealed everlasting things, and all that was unknown became known.» — Tres formas del primer pensamiento (NHC XIII,1) sobre la revelación de lo eterno y lo desconocido que se hace conocido.
«He has neither form nor perfection, but rather he has the form of the splendor of those conceived in darkness.» — y el retrato del arconte, sin forma ni perfección, con el esplendor de los concebidos en tinieblas.
«The Epinoia of the [luminary Eleleth] realized that [Yaldabaoth] had begged him for another [order, even though he was lower] than she, and she said to Eleleth, “Give [me another order], so that you may become for me [a dwelling place and I may not] dwell in disorder [forever.”» — y la petición de la Epinoia del luminar Eleleth para no habitar en desorden para siempre; los corchetes son restituciones del editor.
«I am their father, and I shall tell you a mystery, 50 ineffable and unspeakable by [any] mouth.» — Protennoia se declara padre de ellos y anuncia un misterio inefable.
«We shall be purified in those aeons from which I revealed myself in the thought of the likeness of my masculinity. 60 I settled among those who are worthy 61 in the thought of my changeless aeon.» — y la purificación en los eones desde los que se reveló, asentándose entre los dignos.
«Now look, we have heard a voice of the invisible speech of [the aeon] that we do not know. 69 And we ourselves have not recognized to whom we belong, for the voice we heard is foreign to us, and we do not recognize it, we do not know where it came from.» — y la reacción de los poderes ante la voz del eón que no conocen: no reconocen a quién pertenecen y la voz les resulta ajena.
«None of the powers knew me, [though] I work in them.» — y la declaración de que ninguno de los poderes la conoció aunque obra en ellos.
«I 100 delivered him to those who give robes, Yammon, Elasso, Amenai, and they clothed him with a robe from the robes of light.» — y la entrega a los que dan túnicas, nombrados uno a uno, que revisten con una túnica de las túnicas de luz.
«I taught them about the ineffable ordinances and the brethren, but the ordinances of the Father are inexpressible to every sovereignty and every ruling power, and expressible only to the children of light.» — y la enseñanza de las ordenanzas inefables, que solo se pueden decir a los hijos de la luz.
«Mary replied, “I will] report [to you as much as] I remember that is unknown to you» — el Evangelio griego de María en el papiro de Oxirrinco: María se ofrece a contar lo que recuerda y los demás desconocen; los corchetes son restituciones del editor sobre el fragmento griego.
«After he said [these] things, Levi [left] and began to [announce the good news]. [The Gospel According to Mary» — el cierre del Evangelio griego de María según el papiro Rylands, con Leví saliendo a anunciar la buena nueva y el título final; los corchetes son restituciones del editor.
«holy light. The Gospel According to Philip» — las últimas palabras del Evangelio de Felipe (NHC II,3) y el título con que el manuscrito lo cierra.
«preach the gospel of God, the eternal, imperishable Spirit. Amen. The Wisdom of Jesus» — el cierre de la Sabiduría de Jesucristo y el arranque de su título final, cortado por el cambio de plana.
«Bano the lungs, Sostrapal the liver, Anesimalar the spleen, Thopithro the intestines, Biblo the kidneys, Roeror the sinews, Taphreo the backbone, Ipouspoboba the veins, Bineborin the arteries, Aatoimenpsephei the breaths in all the limbs» — el Libro secreto de Juan (NHC II,1) reparte los órganos del cuerpo humano entre ángeles nombrados uno a uno; los nombres van tal cual los imprime la traducción.
About the work
1390 entries — what the apparatus and scholarship say about it«CONTENTS Dedication Preface James M. Robinson Introduction Marvin Meyer and Elaine H. Pagels» — el índice abre el volumen nombrando a los firmantes de las dos piezas de apertura: el prefacio es de James M. Robinson y la introducción, de Marvin Meyer y Elaine H. Pagels.
«Epilogue: Schools of Thought in the Nag Hammadi Scriptures Thomas Christianity Marvin Meyer The Sethian School of Gnostic Thought John D. Turner The Valentinian School of Gnostic Thought Einar Thomassen Hermetic Religion Jean-Pierre Mahé» — el índice reparte el epílogo en cuatro escuelas de pensamiento, cada una con su firmante: Meyer para el cristianismo de Tomás, Turner para la escuela setiana, Thomassen para la valentiniana y Mahé para la religión hermética.
«Table of Tractates Bibliography Acknowledgments Searchable Terms About the Author Books by Marvin W. Meyer» — y el aparato final que el índice anuncia: tabla de tratados, bibliografía, agradecimientos, índice de términos, nota sobre el autor y lista de sus libros.
«Books by Marvin W. Meyer The Gospel of Thomas The Nag Hammadi Scriptures The Gospels of Mary The Gnostic Gospels of Jesus The Gnostic Discoveries Judas» — la lista de libros del editor que el volumen imprime antes del prefacio; el último título queda suelto al cortar la plana.
«THE PRAYER OF THE APOSTLE PAUL Madeleine Scopello and Marvin Meyer THE SECRET BOOK OF JAMES Madeleine Scopello and Marvin Meyer THE GOSPEL OF TRUTH Einar Thomassen and Marvin Meyer THE TREATISE ON RESURRECTION Einar Thomassen and Marvin Meyer THE TRIPARTITE TRACTATE Einar Thomassen» — el arranque de la lista de textos, cada uno con quienes lo firman; es la fuente de la adjudicación de voces en esta ficha.
«In all, there are some fifty-two tractates in the collection of Nag Hammadi codices, and since six are duplicates, there are forty-six different texts.» — Robinson cuenta la colección: cincuenta y dos tratados con seis duplicados, es decir cuarenta y seis textos distintos.
«Of these, forty-one are texts that were not previously extant, but ten are very fragmentary, so that one may say that the discovery has added about thirty-one new texts to our knowledge of religion and philosophy in antiquity.» — y qué añade el hallazgo, con su límite dicho en la misma frase: cuarenta y un textos antes inexistentes, diez de ellos muy fragmentarios, de modo que unos treinta y uno son aprovechables.
«The people who wrote, copied, translated, recopied, read, collected, and finally buried these texts are unknown.» — Robinson declara desconocidos a quienes escribieron, copiaron, tradujeron, recopiaron, leyeron, reunieron y enterraron los textos; es la razón por la que esta ficha va sin atribuciones de autor.
«Since most of the tractates are Gnostic, it is assumed that there must have been a sympathetic community in the region that collected, cherished, and then buried its library.» — y da por supuesta una comunidad simpatizante en la región que reunió, apreció y enterró la biblioteca; lo enuncia como suposición, no como dato.
«In 367, Athanasius, the orthodox patriarch of Alexandria, wrote an Easter letter to be read in all the monasteries of Egypt, calling upon them to eliminate from their libraries apocryphal writings; in the letter he listed those books that were to be included as acceptable—the oldest extant list of the twenty-seven books in the New Testament.» — Robinson sitúa la carta pascual de Atanasio de 367, que ordena a los monasterios de Egipto eliminar los escritos apócrifos de sus bibliotecas y trae la lista más vieja de los veintisiete libros del Nuevo Testamento.
«It has been suggested that the Nag Hammadi codices were among the books that had to be excluded but were buried for safekeeping in a sealed jar by those who valued them.» — y recoge la sugerencia de que los códices estuvieran entre los libros por excluir y fueran enterrados a resguardo por quienes los valoraban; la da como sugerencia ajena.
«Another codex, Papyrus Berolinensis 8502, which has been in Berlin for a century, contains duplicates of two tractates in the Nag Hammadi collection, the Secret Book of John and the Wisdom of Jesus Christ , as well as two other texts, the Gospel of Mary and the Act of Peter . They have been included in the present edition, as have the texts from Codex Tchacos, the Gospel of Judas and the Book of Allogenes .» — Robinson explica qué más entra al volumen además de Nag Hammadi: el Papiro Berolinense 8502, con dos duplicados y otros dos textos, y el Códice Tchacos con el Evangelio de Judas y el Libro de Alógenes.
«The English translation of the Nag Hammadi scriptures published in the present volume is the result of the close collaboration of three teams of scholars who over the past generation have prepared English, French, and German translations.» — y de dónde sale la traducción: la colaboración de tres equipos que llevan una generación preparando versiones inglesa, francesa y alemana.
«The English-language team has had its center in the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity of Claremont Graduate University in Claremont, California.» — el equipo inglés, con centro en el Coptic Gnostic Library Project del Institute for Antiquity and Christianity de Claremont.
«The project was founded and directed by James M. Robinson.» — Robinson consigna en tercera persona que él mismo fundó y dirigió el proyecto de Claremont.
«The German-language team has been based in the Berliner Arbeitskreis für koptisch-gnostische Schriften of the Theological Faculty of the Humboldt University of Berlin.» — el equipo alemán, en el Berliner Arbeitskreis für koptisch-gnostische Schriften de la Facultad de Teología de la Universidad Humboldt.
«The Arbeitskreis was founded by Hans-Martin Schenke and is currently directed by Hans-Gebhard Bethge.» — con Hans-Martin Schenke como fundador y Hans-Gebhard Bethge como director al momento del volumen.
«The French-language team has been centered in the Institut d’études anciennes and the Faculté de théologie et de sciences religieuses of the Université Laval in Québec, Canada.» — y el equipo francés, en el Institut d’études anciennes y la Faculté de théologie et de sciences religieuses de la Universidad Laval.
«Founded by Jacques-É. Ménard and Hervé Gagné, the team is currently directed by Louis Painchaud, Wolf-Peter Funk, and Paul-Hubert Poirier.» — fundado por Jacques-É. Ménard y Hervé Gagné y dirigido entonces por Louis Painchaud, Wolf-Peter Funk y Paul-Hubert Poirier.
«The advisory board for this volume consists of James M. Robinson, representing the American team, Wolf-Peter Funk, representing the German team, and Paul-Hubert Poirier, representing the French-Canadian team.» — Robinson nombra el consejo asesor del volumen: él por el equipo estadounidense, Funk por el alemán y Poirier por el francocanadiense.
«The translators have also smoothed out the often verbose formulations of the Coptic texts into a more crisp, intelligible English rendition in order to produce a volume in which the texts are presented as accurately as possible in readable, contemporary English.» — y declara la política de traducción: alisar las formulaciones verbosas del copto hasta un inglés contemporáneo legible, buscando a la vez la mayor exactitud posible.
«He not only organized and directed the Berlin team, but also worked for two years in Québec and taught three semesters in Claremont, thus bringing his scholarly mastery of the texts and his congenial goodwill into play in all three centers. With gratitude we dedicate this volume to him.» — Robinson cierra el prefacio dedicando el volumen a Hans-Martin Schenke, que dirigió el equipo de Berlín, trabajó dos años en Quebec y enseñó tres semestres en Claremont; la frase arranca en la plana siguiente a la que la abre.
«The present volume, entitled The Nag Hammadi Scriptures , 1 offers a new edition of some of the most remarkable texts that have come to light in the last century.» — Meyer y Pagels declaran qué es el libro: una nueva edición de algunos de los textos más notables salidos a la luz en el último siglo.
«Since the discovery of the thirteen codices of the Nag Hammadi library in 1945, the Berlin Gnostic Codex 8502 a few decades before, and Codex Tchacos more recently, such texts as the Gospel of Thomas and the Gospel of Mary have become a significant part of cultural and religious life, and they have come to be known and read not only by students of early Christianity, but also by a wide variety of people interested in religion in general and the early Christian movement in particular.» — y qué ha pasado con esos textos: el Evangelio según Tomás y el Evangelio de María han pasado a formar parte de la vida cultural y religiosa, leídos también fuera de la academia.
«Rather, the documents from the Nag Hammadi library, the Berlin Gnostic Codex, and Codex Tchacos are scriptural in the broader sense of texts composed, read, translated, and copied as books recognized as inspired—and inspiring—for those seeking God.» — el sentido ancho en que los editores llaman escriturales a estos textos: libros compuestos, leídos, traducidos y copiados como inspirados para quien busca a Dios.
«In 1896 a German scholar, Carl Reinhardt, bought the Berlin Gnostic Codex from a dealer from Akhmim, in central Egypt, who claimed that the codex had been discovered with feathers covering it in a recessed place in a wall; Carl Schmidt, the first editor of the codex, suspected that it may have come from a cemetery near Akhmim.» — Meyer y Pagels datan en 1896 la compra del Códice Gnóstico de Berlín por Carl Reinhardt, y dan la sospecha de Carl Schmidt, su primer editor, sobre un cementerio cercano a Ajmim.
«Schmidt published the last text of the codex—the Act of Peter —in 1903, but it was not until 1955 that Walter C. Till was able to see the first three texts of the codex—the Gospel of Mary , the Secret Book of John , and the Wisdom of Jesus Christ —through the press. Hans-Martin Schenke published a second, revised edition of the Berlin Gnostic Codex in 1972: Die gnostischen Schriften des koptischen Papyrus Berolinensis 8502 . 2» — la cronología editorial de ese códice: Schmidt publica el Acta de Pedro en 1903, Walter C. Till saca los tres primeros textos en 1955 y Hans-Martin Schenke da una segunda edición revisada en 1972; el *2* final es la llamada de nota.
«Meanwhile, around the end of 1945, the texts known as the Nag Hammadi library were discovered, not at the city of Nag Hammadi itself, but near the base of a majestic cliff, the Jabal al-Tarif, which flanks the Nile River a few kilometers from Nag Hammadi.» — y la corrección geográfica que hacen al nombre mismo de la colección: no se halló en la ciudad de Nag Hammadi sino al pie del Jabal al-Tarif, a unos kilómetros.
«Five years after the discovery, the French scholar Jean Doresse explored the region and tried to find out the circumstances of the discovery of the Nag Hammadi library.» — cinco años después del hallazgo, Jean Doresse explora la región para averiguar las circunstancias del descubrimiento.
«James M. Robinson has offered another version of the story of the discovery. For a number of years, Robinson conducted interviews with people from the towns and villages in the Nag Hammadi area, in particular Muhammad Ali of the al-Samman clan, a resident of al-Qasr, and from the interviews he pieced together a fascinating account of how the Nag Hammadi codices were uncovered.» — y la otra versión del relato, la de Robinson, armada con entrevistas a gente de la zona, en particular a Muhammad Ali del clan al-Samman.
«In his account of what transpired, Muhammad Ali has suggested to Robinson that he paused before removing the lid or breaking open the jar, out of fear that the jar might contain a jinni , or spirit, that could cause trouble if released from the jar.» — el detalle que Muhammad Ali le dio a Robinson: se detuvo antes de abrir la jarra por miedo a que contuviera un *jinni* que causara problemas al salir.
«He smashed the jar with his mattock, and indeed something golden in color and glistening in the sunlight—fragments of papyrus, we might conclude—flew out of the jar and disappeared into the air. And when he looked into the broken jar to see what remained, he found only a collection of old books—the codices of the Nag Hammadi library. 5» — y lo que siguió: la jarra rota a golpe de azadón, algo dorado que vuela y se pierde en el aire —fragmentos de papiro, conjeturan los editores— y dentro solo libros viejos.
«I had to go to Hamra Dum myself, find the son of Ahmad Isma’il, the man Muhammad Ali had butchered, and get his assurance that, since he had long since shot up a funeral cortège of Muhammad Ali’s family, wounding Muhammad Ali and killing a number of his clan, he considered the score settled. Hence, he would not feel honor-bound to attack Muhammad Ali if he returned to the foot of the cliff. I took this good news back to Muhammad Ali, who opened his shirt, showed me the scar on his chest, bragged that he had been shot but not killed, yet emphasized that if he ever laid eyes on the son of Ahmad Isma’il again, he would kill him on the spot.» — los editores citan a Robinson contando cómo convenció a Muhammad Ali de volver al sitio: tuvo que ir antes a Hamra Dum a pactar con el hijo del hombre al que aquel había matado.
«The burial cave was located across the river from Maghagha, not far from the village of Qarara in what is known as Middle Egypt. The fellahin stumbled upon the cave hidden down in the rocks. Climbing down to it, they found the skeleton of a wealthy man in a shroud. Other human remains, probably members of the dead man’s family, were with him in the cave. His precious books were beside him, encased in a white limestone box.» — y lo que Herbert Krosney reconstruye de él, citado por los editores: una cueva funeraria cerca de Qarara, con el esqueleto de un hombre rico y sus libros en una caja de piedra caliza blanca.
«For our purposes, Codex Tchacos is of particular interest, since it is a Nag Hammadi type of codex with two texts known from the Nag Hammadi library (the Letter of Peter to Philip and James ) and two texts that were previously unknown or unavailable (the Gospel of Judas and the Book of Allogenes ).» — por qué el Códice Tchacos importa al volumen: es un códice del tipo de Nag Hammadi, con dos textos ya conocidos y dos antes indisponibles.
«Unfortunately, Codex Tchacos later was moved from place to place and passed from hand to hand, and the papyrus book suffered extensive damage due to the greed and ineptitude of people. It was stored away in a safe-deposit box in humid Hicksville, New York, for sixteen years and was placed in a freezer in the Midwest in a misguided effort to separate papyrus pages.» — y lo que le pasó después: el códice movido de mano en mano, dañado, dieciséis años en una caja de seguridad en Hicksville y metido en un congelador para separar las hojas.
«The circumstances of the discovery of the Nag Hammadi library and the other Coptic texts are debated among scholars, and the debate is likely to continue into the future.» — y la reserva con que los editores cierran el relato: las circunstancias de los hallazgos están en disputa entre estudiosos y la disputa seguirá.
«a form of the Egyptian language used from the Roman period until more recent times, though they were likely composed in Greek.» — la lengua de los textos: traducidos al copto, forma del egipcio usada desde el periodo romano, aunque compuestos probablemente en griego; la frase arranca en la plana anterior con *The texts included here were translated into Coptic*.
«The vase was broken and nothing remains of it; the manuscripts were taken to Cairo and no one knows what» — lo que Doresse escribe y los editores citan del hallazgo: la vasija rota y perdida y los manuscritos llevados a El Cairo sin que nadie sepa qué fue de ellos; el tramo se corta al cambiar de plana.
«collection of manuscripts was unearthed in Egypt. The details of» — el tercer hallazgo, de los años setenta, cuyos detalles la introducción declara inciertos; el tramo se corta al pie de la plana.
«the story of this discovery remain shrouded in uncertainty, and the names of the fellahin have not been disclosed.» — y la continuación: el relato de ese descubrimiento sigue envuelto en incertidumbre y los nombres de los *fellahin* no se han hecho públicos.
«At last the codex was acquired by Frieda Tchacos Nussberger and the Maecenas Foundation; it was given the necessary support for its publication by the National Geographic Society;» — el rescate del Códice Tchacos: la compra por Frieda Tchacos Nussberger y la Maecenas Foundation y el apoyo de la National Geographic Society para publicarlo.
«restored and conserved by Rodolphe Kasser, Florence Darbre, and Gregor Wurst. What was a box of hundreds and hundreds of papyrus fragments has become a legible codex once again.» — y la restauración, a cargo de Rodolphe Kasser, Florence Darbre y Gregor Wurst, que devolvió a códice legible una caja de cientos de fragmentos.
«In the spring of 2006 the Gospel of Judas was released to the world, and it has generated international enthusiasm and excitement. 8» — la fecha en que el Evangelio de Judas se dio a conocer, primavera de 2006, y el entusiasmo internacional que los editores le atribuyen.
«Currently, in discussions among scholars throughout the world, the discovery of the Nag Hammadi library is transforming what we know about Christianity—and its mysterious founder.» — Meyer y Pagels enuncian el efecto que atribuyen al hallazgo: transforma lo que se sabe del cristianismo y de su fundador.
«Suddenly, however, the unexpected discovery of over fifty ancient texts, most of them Christian, has demonstrated what the church fathers long had indicated: that these familiar gospels are only a small selection from among many more traditions—and gospels —that, from the early generations of the Christian movement, circulated among groups throughout the known world.» — y qué muestran esos más de cincuenta textos: que los evangelios familiares son una selección chica entre muchas tradiciones que circulaban desde las primeras generaciones.
«Those who first investigated these writings quickly recognized that some of them, at least, date back to the earliest centuries of the Christian movement, but they assumed that these must be false gospels.» — cómo los leyeron sus primeros investigadores: reconociendo que algunos son de los primeros siglos y dando por hecho, a la vez, que eran evangelios falsos.
«Irenaeus of Lyon, for example, who wrote around 160 CE , had discussed—and denounced—passages from the Secret Book of John , discovered complete at Nag Hammadi; 9 and his famous contemporary Hippolytus, a Christian writer in Rome, quoted some of the opening lines from perhaps the most famous book of the discovery, the Gospel of Thomas . 10» — los editores sitúan a Ireneo de Lyon discutiendo y denunciando pasajes del Libro secreto de Juan hacia 160, y a Hipólito citando las líneas de apertura del Evangelio según Tomás.
«Irenaeus also mentioned a Gospel of Truth , which he said was written “recently,” perhaps around 130–60 CE , by the Egyptian Christian poet Valentinus or one his followers—perhaps the same Gospel of Truth now discovered at Nag Hammadi. 11» — y a Ireneo mencionando un Evangelio de la Verdad escrito *recently*, hacia 130-60, por el poeta cristiano egipcio Valentín o uno de sus seguidores; los editores lo dan como posible identificación, no como identidad.
«Irenaeus specifically mentioned the Gospel of Judas , which, he said, teaches that Judas alone “knew the truth as no one else did” and enacted the “mystery of the betrayal,” obeying a command from Jesus to initiate his sacrifice. 12» — y la mención de Ireneo al Evangelio de Judas: que Judas solo conocía la verdad y cumplió el misterio de la traición obedeciendo una orden de Jesús.
«Yet since scholars who relied upon Irenaeus’s account also noticed that the bishop had classified all such gospels—and many other writings he dismissed along with them—as both “illegitimate” and “apocryphal,” they assumed that the recently discovered texts they were reading must be what Irenaeus called them—“heresy.”» — la inferencia que los editores describen en quienes se apoyaron en Ireneo: como el obispo llamó ilegítimos y apócrifos a esos escritos, los textos recién hallados se leyeron como herejía.
«He concluded, indeed, that “the heretics say they have more gospels than there really are; but really, they really have no gospel which is not full of blasphemy.” 14» — y la frase de Ireneo que los editores citan como remate: los herejes dicen tener más evangelios de los que hay, y ninguno sin blasfemia.
«Thus those who first read and published these texts assumed that the Christian texts among them were not really Christian, but “heretical”—the work of heretics who accepted what Irenaeus called “falsely so-called gnosis.”» — el supuesto de partida que los editores atribuyen a los primeros editores de estos textos: obra de herejes que aceptaron lo que Ireneo llamó gnosis falsamente llamada así.
«But the monks’ reverence for such writings apparently upset Athanasius, the archbishop of Alexandria, who sent out an Easter letter all over Egypt in the spring of 367, ordering believers to reject what he called “illegitimate and secret books.” 15» — la carta pascual de Atanasio de 367 vista desde la introducción: ordena rechazar lo que llama libros ilegítimos y secretos.
«Strikingly, the twenty-seven books he names in this letter are precisely those that came to constitute the collection we call the “New Testament”—for which his letter provides our earliest known list.» — y el dato que los editores subrayan: los veintisiete libros que Atanasio aprueba son justamente los que llegaron a formar el Nuevo Testamento, y su carta es la lista más antigua conocida.
«But apparently some monks defied the archbishop’s order to reject all the rest; instead, they saved and protected over fifty texts from their library by sealing them in a heavy jar and burying them away from the monastery walls, under the cliff where they were found sixteen hundred years later.» — la conjetura con que los editores enlazan la carta y el hallazgo: algunos monjes desobedecieron y salvaron más de cincuenta textos sellándolos en una jarra.
«went on to insist that of the dozens of gospels revered by various Christians only four are genuine.» — Ireneo sostiene, según los editores, que de las docenas de evangelios venerados solo cuatro son genuinos.
«Irenaeus explains that just as there are four corners of the universe and four principal winds, so there can be only four gospels—which he seems to take as a kind of scientific explanation.» — y el argumento con que lo sostiene: cuatro esquinas del universo y cuatro vientos principales, que Ireneo parece tomar por explicación de orden científico.
«When an international group of scholars first read and published the Gospel of Thomas in 1959, 17 the primary question in their minds, not surprisingly, was this: what can the Gospel of Thomas tell us about “Gnosticism”—that is, about “heresy”?» — la pregunta con que los editores describen la primera lectura del Evangelio según Tomás en 1959: qué dice sobre el gnosticismo, es decir, sobre la herejía.
«Irenaeus explains that heretics are “Gnostics,” by which he means dualists who believe that the world was created by an evil power, and so they have a dismally negative view of the world and the God who created it.» — y qué entendía Ireneo por gnósticos, según los editores: dualistas que creen el mundo creado por un poder maligno y tienen por eso una visión negativa del mundo y de su creador.
«When the first editors of Thomas’s gospel found in it virtually no evidence for dualism, nihilism, philosophical speculation, or weird mythology, most assumed that this just goes to show how devious heretics are: they do not say what they really mean.» — lo que ocurrió al no hallar en Tomás ni dualismo ni nihilismo ni mitología extraña: se leyó como prueba de que los herejes no dicen lo que quieren decir.
«Many scholars decided that even if they could not find these elements in Thomas explicitly, they must be there implicitly; consequently, some decided just to read them into their understanding of the Gospel of Thomas . Most of the first publications did this; some still do even now.» — y la consecuencia que los editores consignan: se decidió que esos elementos estaban implícitos y se leyeron dentro del texto, cosa que la mayoría de las primeras publicaciones hizo y algunas siguen haciendo.
«themselves may not be their authors; second, nearly all the other “gospels” that Irenaeus detests are also attributed to disciples— often disciples from the same group as these.» — la objeción de los editores a Ireneo, en su segunda mitad: los discípulos pueden no ser los autores, y casi todos los demás evangelios que Ireneo detesta se atribuyen también a discípulos, a menudo del mismo grupo; la frase arranca en la plana anterior.
«Recognizing this, many scholars today throughout the world have accepted the challenge articulated by our colleagues Michael A. Williams in his book Rethinking “Gnosticism”: An Argument for Dismantling a Dubious Category and Karen L. King in What Is Gnosticism?» — los editores declaran de quién toman el desafío que asumen: Michael A. Williams con *Rethinking “Gnosticism”: An Argument for Dismantling a Dubious Category* y Karen L. King con *What Is Gnosticism?*.
«Instead of regarding the many texts found at Nag Hammadi as a corporate collection, scholars today more often analyze each one separately or in relationship with contemporaneous Jewish, Christian, and pagan sources.» — y en qué consiste: en vez de tratar los textos como colección corporativa, analizar cada uno por separado o en relación con fuentes judías, cristianas y paganas contemporáneas.
«Many of us are discussing questions like whether it is misleading to classify these texts as “Gnostic.”» — la pregunta que los editores dicen tener abierta: si clasificar estos textos como gnósticos induce a error. Es el matiz con que esta ficha adscribe la obra al gnosticismo.
«Given how varied they are, we realize that it is more accurate to look at them simply as a wide range of early Christian traditions that are unfamiliar to us, because the bishops intended to downplay viewpoints that diverged from their own.» — y la alternativa que proponen, dada la variedad de los textos: leerlos como una gama ancha de tradiciones cristianas tempranas que nos resultan ajenas porque los obispos quisieron restarles peso.
«Professor Karen King has suggested that we should ask what evidence these many texts offer for various kinds of “early Christianities”; simultaneously, scholars of Judaism are investigating a wide range of “early Judaisms.” 22» — la propuesta que atribuyen a Karen King: preguntar qué evidencia dan estos textos de varios cristianismos tempranos, en paralelo a los judaísmos tempranos que estudian los especialistas en judaísmo.
«In many ways, investigation of the Nag Hammadi texts is just beginning. This volume invites readers to participate in exploring the early Christian movement—with far more evidence of its amazing range than we had known before.» — el estado en que los editores dejan el asunto: la investigación apenas empieza y el volumen invita al lector a participar de la exploración.
«In this volume the texts of the Nag Hammadi library, the Berlin Gnostic Codex, and Codex Tchacos are presented in an edition that is intended to build upon the international scholarship that has been directed toward the texts in these codices since they were discovered and made available for research and study.» — declaran sobre qué se apoya la edición: la investigación internacional dirigida a estos códices desde que se hallaron.
«The published work of these projects includes the volumes of the Coptic Gnostic Library and The Nag Hammadi Library in English (edited by James M. Robinson), Nag Hammadi Deutsch (edited by Hans-Martin Schenke, Hans-Gebhard Bethge, and Ursula Ulrike Kaiser), and the Bibliothéque copte de Nag Hammadi and Écrits gnostiques (edited by Jean-Pierre Mahé and Paul-Hubert Poirier), all of which we have used in our translations of the texts. 23» — y qué ediciones dicen haber usado: la Coptic Gnostic Library y The Nag Hammadi Library in English de Robinson, el Nag Hammadi Deutsch de Schenke, Bethge y Kaiser, y la Bibliothéque copte de Nag Hammadi y Écrits gnostiques de Mahé y Poirier; la grafía *Bibliothéque* es la que imprime la capa de texto.
«The present English versions of the texts are translations, not lexical equivalencies, and as a result they communicate the meaning of the texts in modern English rather than reproducing every grammatical feature of the Coptic text.» — la acotación con que los editores definen el método: son traducciones y no equivalencias léxicas, y comunican el sentido en inglés moderno sin reproducir cada rasgo gramatical del copto.
«We have given special attention to issues of gender in our translations, and we employ inclusive language where the spirit of the Coptic text recommends it and where it does not compromise the accuracy of the translations.» — la política de género declarada: lenguaje inclusivo donde el espíritu del texto copto lo recomiende y donde no comprometa la exactitud.
«Thus, most often the translations use “child of humanity” (where the gender of the figure referred to is uncertain or general) or “son of humanity” (where the gender of the figure referred to is masculine, as in the case of Jesus) instead of the more traditional “son of man.”» — y cómo se aplica: *child of humanity* cuando el género es incierto o general y *son of humanity* cuando es masculino, en vez del tradicional *son of man*.
«Nonetheless, a certain amount of gender bias has been allowed to remain in the translations as a reflection of the preferences of the translators, the specific contents of the texts, and the nature of the Coptic language, which has no neuter gender but makes use of the masculine to refer to what is indefinite or neutral.» — y el límite que los propios editores le ponen a esa política: se deja cierto sesgo de género por las preferencias de los traductores, el contenido de los textos y la naturaleza del copto, que no tiene neutro.
«Terms, including technical terms, appearing in the titles of texts are translated as well, so that the present volume refers to the Secret Book of James and the Secret Book of John (rather than the Apocryphon of James and the Apocryphon of John ), the Revelations of Adam, James, Paul , and Peter (rather than the Apocalypses of Adam, James, Paul , and Peter ), the Nature of the Rulers (rather than the Hypostasis of the Archons), Three Forms of First Thought (rather than Trimorphic Protennoia ), and so forth.» — y por qué los títulos de este volumen no son los usuales: también se traducen, de modo que el Apócrifo de Santiago se vuelve Secret Book of James y la Hipóstasis de los Arcontes, Nature of the Rulers.
«Finally, such investigation raises the question of what our familiar terminology means—and what it obscures. What do we mean when we speak of what is» — y la pregunta que los editores dejan abierta sobre el propio vocabulario: qué significa la terminología familiar y qué oculta; el tramo se corta al pie de la plana.
«“orthodox” and what is “heretical”? What characteristics differentiate and define what we mean when we speak of “Judaism” or “Christianity”?» — la continuación de esa pregunta en la plana siguiente: qué rasgos diferencian y definen lo que llamamos judaísmo o cristianismo.
«Scriptures thus represent a new generation of translations, after the initial translations that appeared in the first editions of these texts.» — qué son estas versiones respecto de las anteriores: una nueva generación de traducciones, posterior a las iniciales de las primeras ediciones; la frase arranca en la plana anterior con *The English translations included in The Nag Hammadi*.
«We have made a conscientious attempt to produce English translations that adhere closely to the meaning of the Coptic texts (and, as noted in a few instances, also some Greek texts) while being as readable and felicitous as possible.» — y el objetivo declarado: ceñirse al sentido del copto y a la vez resultar legible y feliz en inglés.
«Usually terms in the texts, even technical terms (e.g., ae n, arkh n, gn sis, hupostasis , and pl r ma ), are translated (as» — la regla con que se tratan los términos técnicos del copto —eón, arconte, gnosis, hipóstasis, plenitud—; la capa de texto pierde las vocales largas de las transliteraciones y el tramo se corta al cambiar de plana.
«“eternal realm,” “ruler,” “knowledge,” “reality,” and “fullness,” respectively), but sometimes they are retained in transliterated form (aeon, archon, gnosis, hypostasis, and pleroma) in the translations in order to preserve the particular style of the texts.» — y la continuación en la plana siguiente: esos mismos términos a veces se conservan transliterados para preservar el estilo del texto.
«The Coptic word pt re f (and related terms), which frequently means “everything” or “the universe,” often takes on a special meaning in the texts translated here, and when the word refers to the entirety of the divine realm above, it is usually translated “the All.” 25» — el caso que los editores destacan: *ptēref*, que suele decir todo o el universo, se traduce *the All* cuando designa el ámbito divino entero; la capa de texto pierde las vocales largas.
«in the texts themselves but have been provided by the translators as a way of indicating sections of the texts. The subheadings include references to Coptic page and line numbers in order to allow for another way of moving from the English translations to the Coptic manuscripts.» — los editores declaran que los subtítulos no están en los textos sino que los ponen los traductores, con referencia a página y línea del copto para poder volver al manuscrito.
«An epilogue, “Schools of Thought in the Nag Hammadi Scriptures,” discusses Thomas Christianity, the Sethian and Valentinian schools of Gnostic thought, and Hermetic religion within the context of the questions surrounding the term “Gnostic,”» — y qué hace el epílogo: discutir el cristianismo de Tomás, las escuelas setiana y valentiniana y la religión hermética dentro de las preguntas que rodean al término gnóstico.
«In The Nag Hammadi Scriptures we present a series of English translations prepared and introduced by scholars with different backgrounds and different points of view.» — la declaración que ordena toda esta ficha: el volumen presenta traducciones preparadas e introducidas por estudiosos de formaciones y puntos de vista distintos.
«Although we have attempted to achieve a degree of stylistic uniformity throughout the volume, some variety inevitably remains, and several voices can be detected in the introductions and translations.» — y su consecuencia, dicha por los propios editores: queda variedad y se distinguen varias voces en las introducciones y en las traducciones; la variedad les parece apropiada a una colección tan diversa.
«It is our hope that in reading and studying this diverse collection of religious tractates, readers may join us in a process of seeking and finding, and that for those who explore these texts, in all their diversity, new light may be shed on the world of antiquity—and modernity.» — lo que los editores dicen esperar del lector: que se sume a un proceso de buscar y hallar y que los textos arrojen luz nueva sobre la antigüedad y sobre la modernidad.
«As one text in the Nag Hammadi collection, the Gospel of Thomas , puts it, “Know what» — y con qué cierran la introducción: una frase del Evangelio según Tomás que el troceo corta en el límite de chunk, dentro de la misma plana.
«is in front of your face, and what is hidden from you will be disclosed to you. For there is nothing hidden that will not be revealed.» — y la continuación de esa frase al otro lado del corte de chunk: conoce lo que tienes delante y lo oculto se te descubrirá, porque nada hay oculto que no vaya a revelarse.
«T he Prayer of the Apostle Paul , which is written on the front flyleaf of Nag Hammadi Codex I, may have been added after the Coptic scribe finished copying the fifth tractate of Codex I, the Tripartite Tractate .» — Scopello sitúa el texto en la guarda delantera del Códice I de Nag Hammadi y propone que se añadiera después de copiado el quinto tratado del códice.
«Since the first lines of the text are missing, we do not know if there was a title at the beginning of the text. In any case, a title has been conserved at the end of the treatise, “Prayer of the Apostle Paul,” followed by a short colophon» — y explica cómo se conoce su título: las primeras líneas faltan, pero el final conserva el título y un colofón breve.
«Both the title and the colophon are in Greek, and the whole prayer was most likely translated from Greek into Coptic.» — Scopello señala que título y colofón están en griego y que la oración se tradujo con toda probabilidad del griego al copto.
«The person uttering the prayer, identified with the apostle Paul in order to give authority to this text, affirms connections with the divine:» — la lectura que Scopello hace del yo del texto: quien ora se identifica con el apóstol Pablo para dar autoridad al escrito.
«According to Dieter Mueller, this prayer is reminiscent of prayers of the Corpus Hermeticum (e.g., I.31–32; V.10–11; XIII.16–20) and invocations preserved in Greek and Coptic magical literature, and the beginning of the prayer recalls Three Steles of Seth 118, 30–119, 1. 2» — Scopello recoge de Dieter Mueller el parentesco de la oración con las del Corpus Hermeticum, con invocaciones de la literatura mágica griega y copta y con los Tres discursos de Set.
«The second part of the Prayer of the Apostle Paul invokes the divine as “you who exist and preexisted.” These titles, with a philosophical flavor, appear quite often in Valentinian as well as Sethian Gnostic literature in reference to the highest God.» — y qué títulos halla en la segunda parte: los de sabor filosófico que la literatura valentiniana y setiana da al Dios supremo.
«The formula “the name exalted above every name” derives from Philippians 2:9; as Dieter Mueller notes, 3 the author of the Prayer shows a clear knowledge of the Psalms and the Pauline epistles.» — Scopello deriva de Filipenses 2:9 la fórmula del nombre exaltado sobre todo nombre y suscribe con Mueller que el autor conoce los Salmos y las cartas paulinas.
«Lines that bring to mind 1 Corinthians 2:9 (where Paul quotes Isaiah 64:3 and Jeremiah 3:16) and 1 Corinthians 2:8 (where the term “rulers” or “archons” is also used) lead the author of the Prayer of the Apostle Paul to a Gnostic reinterpretation that transforms the meaning of the term “ruler” from a political to a supernatural one.» — la lectura de Scopello sobre el término *ruler*: el texto lo traslada del sentido político al sobrenatural.
«Because the present text is included in a codex containing several Valentinian texts, it has been suggested that the Prayer of the Apostle Paul is a Valentinian prayer. 4» — y la atribución que Scopello recoge sin hacerla suya: como el códice trae varios textos valentinianos, se ha sugerido que la oración sea valentiniana.
«The place of origin of the tractate is difficult to determine: is it a text coming from the Italian branch of Valentinianism? 5 Its date of composition must be before the final copying of Codex I, in the mid-fourth century, but its themes situate the date of composition more probably at the beginning of the third century.» — Scopello declara difícil de determinar el lugar de origen y fecha la composición, probablemente, a principios del siglo III, con el límite de la copia del Códice I a mediados del IV.
«THE PRAYER OF THE APOSTLE PAUL NHC I,1 Introduced by Madeleine Scopello Translated by Marvin Meyer» — el encabezado del primer texto del volumen da su sigla de códice —NHC I,1— y reparte las dos funciones: introduce Madeleine Scopello, traduce Marvin Meyer. La guarda anticosido leyó la *I* de *Introduced* como llamada de nota pegada a la sigla; releído el tramo entero en el crudo, es falso positivo y se extrajo con `guarda=False`.
«ritten for a fortunate few, the text called the Secret Book of James is a letter that James is said to have sent to an addressee whose name is unfortunately in a lacuna (only the last three letters [in Coptic] have survived: […]thos ). The tractate is a Coptic translation from a Greek original, now lost, and it occupies the first sixteen pages of Nag Hammadi Codex I.» — Scopello describe el Libro secreto de Santiago: carta de Santiago a un destinatario cuyo nombre quedó en laguna, traducción copta de un original griego perdido, en las dieciséis primeras páginas del Códice I; la capitular *W* de *Written* se pierde en el troceo.
«The text is untitled in the manuscript; however, the ancient author, who employs the authoritative pseudonym of James, refers to his letter as an “apocryphon” (apokruphon ), or “secret book” (1, 10)—hence the modern title of the tractate.» — y de dónde viene el título moderno: el manuscrito no lo trae, pero el autor antiguo, que usa el seudónimo autorizado de Santiago, llama a su carta *apokruphon*.
«The letter has been sent by James, it is said, at the request of his addressee, and it contains an account of a secret revelation the Savior gave to James and Peter.» — Scopello resume el marco: la carta se envía a petición del destinatario y contiene una revelación secreta que el Salvador dio a Santiago y a Pedro.
«In the literary fiction of the Secret Book of James , the events depicted happen 550 days after the Savior’s resurrection, at a time when the twelve disciples, all sitting together, are writing down in books what they remember of the words Christ told to each of them during his earthly life (2, 7–15).» — y sitúa la ficción literaria: quinientos cincuenta días después de la resurrección, con los doce discípulos poniendo por escrito lo que recuerdan de lo que Cristo dijo a cada uno.
«The gap of 550 days between the resurrection and the second coming of the Savior can be compared with a tradition recorded in the Ascension of Isaiah , a Jewish apocryphal text with Christian interpolations, which speaks of a period of 18 months, or 540 days. 1» — Scopello compara ese intervalo con la tradición de la Ascensión de Isaías, que habla de dieciocho meses o quinientos cuarenta días.
«The two figures have been interpreted as opposing symbols of the Gnostic community and the emerging orthodox church: members of the Gnostic community have no need of an intermediary to obtain salvation, while the members of the great church are grounded in an ecclesial structure that they need if they are to be saved. 2» — y recoge, sin hacerla suya, la lectura de Santiago y Pedro como símbolos opuestos de la comunidad gnóstica y de la iglesia ortodoxa naciente.
«The Savior’s teachings are expressed through a series of opposing Gnostic metaphors: drunkenness and sobriety, waking and sleeping, being healed and being sick, emptiness and fullness. These metaphors belong to the common heritage of late antiquity, yet, taken together, they express themes typical of Gnostic teaching.» — Scopello enumera las metáforas opuestas del texto —embriaguez y sobriedad, vigilia y sueño, sanación y enfermedad, vacío y plenitud— y acota que pertenecen al acervo común de la antigüedad tardía.
«The letter may even be a frame added later to the original content by a redactor. 5» — Scopello propone como posibilidad que la carta sea un marco añadido después por un redactor.
«The polemical features of the text may suggest that the Secret Book of James speaks to a situation in which authoritative structures are being established and the text is reacting against them.» — y de qué situación le parecen indicio los rasgos polémicos: un momento en que se establecen estructuras de autoridad y el texto reacciona contra ellas.
«Jewish apocalyptic and esoteric themes are combined in the treatise: the theme of the “chariot of spirit” that bears the Savior aloft (14, 3–36) recalls Jewish Merkavah speculations on the divine chariot of God;» — Scopello señala la combinación de temas apocalípticos y esotéricos judíos, con el carro de espíritu que eleva al Salvador remitiendo a la especulación merkabá.
«According to both Henri-Charles Puech and Gilles Quispel, followed by Jan Zandee and S. Kent Brown, this letter is a Gnostic composition belonging most likely to a Valentinian school of thought. 9» — la adjudicación que recoge de Puech y Quispel, seguidos por Zandee y Brown: composición gnóstica de escuela probablemente valentiniana.
«For W. C. van Unnik, however, the present tractate is not Gnostic, and its provenance could well be situated in a small Egyptian community some time after the Jewish rebellion of 135 CE . 10» — y el desacuerdo, consignado sin armonizar: para W. C. van Unnik el tratado no es gnóstico y podría venir de una comunidad egipcia chica posterior a la rebelión judía de 135.
«The Christology of the treatise shows no docetic tendencies, which are common in Gnostic texts, and the passion and suffering of the Savior are understood as having been real.» — Scopello añade el dato que sostiene esa otra lectura: la cristología no muestra docetismo y la pasión y el sufrimiento del Salvador se entienden como reales.
«The place and date of composition for the Secret Book of James can be fixed at the end of second century or at the beginning of the third, in Egypt, probably in Alexandria, in a milieu moving toward a break with the official church.» — y la fecha y lugar que propone: fin del siglo II o principios del III, en Egipto, probablemente en Alejandría, en un medio que camina hacia la ruptura con la iglesia oficial.
«The literary genre of the Secret Book of James is heterogeneous: the tractate is a letter reporting on a revelation» — Scopello declara heterogéneo el género del tratado: una carta que informa de una revelación; el tramo se corta al cambiar de plana.
«shaped into the form of a dialogue. 3 Although the classical rules of epistolary style are known by the author, the treatise is marked by themes belonging to the genre of esoteric teaching. 4» — y la continuación: la revelación toma forma de diálogo y, aunque el autor conoce las reglas clásicas del estilo epistolar, el tratado lleva temas del género de la enseñanza esotérica.
«n Against Heresies 3.11.9, Irenaeus mentions that the Valentinians possess a work called “The Gospel of Truth.” The third tractate of Codex I happens to begin with precisely those words, and most scholars are therefore inclined to identify the tractate with the work mentioned by Irenaeus.» — Thomassen apoya la identificación del tercer tratado del Códice I con el Evangelio de la Verdad que Ireneo atribuye a los valentinianos, porque el tratado empieza justo con esas palabras; la capitular *I* se pierde en el troceo.
«The tractate is not furnished with a title in the manuscript, but it can hardly be a coincidence that its opening words are identical with the title mentioned by Irenaeus. It is more reasonable to assume that the work was habitually referred to by its opening words, and that Irenaeus therefore understood them as its title.» — y explica cómo pudo pasar: el manuscrito no trae título, la obra se citaría por sus palabras iniciales e Ireneo las tomó por título.
«The Gospel of Truth is not itself a “gospel” in the sense of other works that bear that name, nor is it intended to be. Instead, it is a discourse on the gospel, understood as the good news about the appearance of the Savior on earth and the message he brought to humanity. 1» — Thomassen acota el género: no es un evangelio como los que llevan ese nombre sino un discurso SOBRE el evangelio, entendido como la buena nueva de la aparición del Salvador.
«A peculiar feature of the text, however, is that the story of salvation seems to unfold simultaneously on two distinct levels.» — y señala el rasgo que le parece peculiar: la historia de la salvación se despliega a la vez en dos planos distintos.
«This story tells how the world came into existence as the result of ignorance. Initially, the All, the Entirety of aeons or eternal realms, existed inside the Father, who was so vast and unfathomable that they were unable to perceive him. Because of this, ignorance, anguish, and terror took hold of the aeons; Error was produced instead of truth, and on this illusive basis the world was created as a solidification of ignorance and fear, a “fog.”» — el relato mitológico que Thomassen resume: el mundo nace de la ignorancia, el Error se produce en lugar de la verdad y el mundo se crea como solidificación de ignorancia y miedo, una niebla.
«The discourse in the Gospel of Truth moves back and forth between the two levels, between the historical and the mythical, and one gets the impression that blurring the distinctions between them is a deliberate strategy of the writer.» — y su lectura de cómo se mueve el discurso: de lo histórico a lo mítico y al revés, con la impresión de que borrar la distinción es estrategia deliberada del autor.
«An additional characteristic of the Gospel of Truth is its highly inventive use of images. For example, a long section is devoted to the concept of “the book of the living” (19, 34–23, 17).» — Thomassen destaca el uso inventivo de imágenes, con el libro de los vivos como ejemplo mayor.
«In its composition, the Gospel of Truth moves from one theme to the next, prompted more by the association of images than by a linear logic of exposition.» — y cómo está compuesto: de un tema al siguiente por asociación de imágenes más que por lógica lineal de exposición.
«Is it the general separation of spiritual and nonspiritual people that resulted from the appearance of the Savior? Or does the passage allude to a specific historical event, perhaps the moment when the Valentinian church separated from the rest of the Christian movement? Of course, the one interpretation does not exclude the other.» — las dos lecturas que Thomassen deja abiertas para la parábola de las jarras, sin elegir: la separación general de espirituales y no espirituales, o la separación histórica de la iglesia valentiniana.
«This cosmogony is not only different from the standard Valentinian myth, it also implies a distinctly more negative view of the cosmos and a more dualistic ontology than is the case with Valentinian cosmology in general.» — Thomassen mide la distancia: esa cosmogonía difiere del mito valentiniano corriente e implica una visión del cosmos más negativa y una ontología más dualista.
«However, it may be possible to explain this discrepancy by hypothesizing that the Gospel of Truth was written at a time before the Valentinian systems had been fully developed.» — y la hipótesis con que propone explicarla: que el texto se escribiera antes de que los sistemas valentinianos estuvieran desarrollados.
«Although questions remain, it is, on balance, most reasonable to assign the Gospel of Truth to the Valentinian tradition. This is also the judgment of the majority of scholars.» — la adjudicación con que se queda, dicha con su reserva: lo más razonable es asignar el texto a la tradición valentiniana, y así lo juzga la mayoría.
«Whether the homily was actually composed by Valentinus himself, as some believe, cannot be confidently known. 5» — y el límite que le pone: si la homilía la compuso Valentín mismo no puede saberse con seguridad.
«In conclusion, the attribution to Valentinus is an attractive hypothesis,» — Thomassen cierra llamando hipótesis atractiva a la atribución a Valentín; el tramo se corta al cambiar de plana, y la frase sigue diciendo que ha de ir acompañada de un signo de interrogación.
«In addition to the complete copy of the Gospel of Truth in Codex I, some fragments of a different Coptic translation of the writing are preserved in Codex XII. Unfortunately, the fragments are too small to contribute substantially to textual criticism and to the study of the history of the text.» — y el estado del segundo testimonio: los fragmentos de otra traducción copta en el Códice XII son demasiado chicos para aportar a la crítica textual.
«On the other hand, the Gospel of Truth lacks any clear references to the distinctive mythology of Valentinianism, such» — la objeción que Thomassen se pone a su propia adscripción: el texto no trae referencias claras a la mitología distintiva del valentinismo; el tramo se corta al pie de la plana.
«Instead of the story of Sophia’s passion, which gave rise to matter, her subsequent repentance and joy at the vision of the Savior, from which soul and spirit originated, and the shaping of the cosmos from these three substances, the Gospel of Truth tells the allegorical tale of Error, from which the material cosmos came into being.» — y qué trae en su lugar: en vez de la pasión de Sofía, el relato alegórico del Error, del que nace el cosmos material.
«he title “The Treatise on Resurrection” is given to this work at the end of the text in the codex, but it is clear from the text itself that its literary form is that of a letter, addressed to a certain Rheginus—hence the title “The Letter to Rheginus” often used for this tractate.» — Thomassen explica el doble título: el códice lo rotula al final Tratado sobre la resurrección y su forma es la de una carta a un tal Regino, de donde el otro nombre; la capitular *T* se pierde en el troceo.
«It is possible, on the other hand, that the epistolary genre is simply a literary device and that Rheginus is a fictitious person.» — y deja abierta la otra posibilidad: que el género epistolar sea un recurso y Regino un personaje ficticio.
«This Christology of two natures and the understanding of redemption as an act of substitution are clearly in line with mainstream Christian theology (even anticipating later orthodox dogma), though this Christology also agrees with basic tenets of Eastern Valentinian soteriology.» — la adjudicación de Thomassen: esa cristología de dos naturalezas y la redención por sustitución van en línea con la teología cristiana mayoritaria y a la vez con la soteriología valentiniana oriental.
«The “death” that the Savior brought to naught is not primarily a state of sin, but the condition of physical existence in a corruptible material world.» — y dónde ve la diferencia con la doctrina ortodoxa posterior: la muerte que el Salvador anula no es primariamente el pecado sino la existencia física en un mundo material corruptible.
«The author stresses that the resurrection cannot be proven by philosophical arguments. Faith is a truth and a wisdom that has been received, and it cannot be understood by everybody.» — Thomassen subraya que el texto declara la resurrección no demostrable por argumentos filosóficos: es fe, verdad y sabiduría recibidas, no accesibles a cualquiera.
«It will be clear that the soteriology of the Treatise on Resurrection points in different directions and is hardly consistent in all respects.» — y la contradicción que consigna sin resolver: la soteriología del tratado apunta en direcciones distintas y no es consistente en todo.
«Eastern Valentinianism conceived of salvation according to a model of mutual exchange, where the incarnation, passion, death, and resurrection of the Savior was a precondition for the liberation of spiritual people from their passion-ridden lives in a corruptible material body.» — el reparto que traza entre las dos ramas: el valentinismo oriental concibe la salvación como intercambio mutuo, con encarnación, pasión, muerte y resurrección como condición.
«Western Valentinians, on the other hand, tended toward a doctrine that spiritual people were “saved by nature,” so that the presence of the Savior in this world was purely symbolic and for the purpose of instruction and did not involve real corporeality, death, and resurrection.» — y los valentinianos occidentales tendían a que los espirituales se salvaran por naturaleza, con una presencia del Salvador puramente simbólica.
«The time of composition for the Treatise on Resurrection is usually assumed to be the second half of the second century. The author is unknown, and the name of the addressee, Rheginus, is otherwise unattested.» — la fecha que Thomassen recoge como habitual —segunda mitad del siglo II—, con autor desconocido y un destinatario, Regino, no atestiguado en ninguna otra parte.
«The suggestion that Valentinus himself was the author of the Treatise on Resurrection has not found favor with the majority of scholars, though the idea is not entirely impossible.» — y la atribución que consigna sin suscribir: que el autor fuera Valentín no ha convencido a la mayoría, aunque no le parece del todo imposible.
«o title is preserved in the manuscript for this massive treatise of Valentinian theology, though it cannot be totally excluded that a title was provided at the end, on the last, fragmentary page. The title by which the work is currently known is, at any rate, an invention by modern scholars: it refers to the fact that the scribe has divided the text into three parts by means of decorative lines on pages 104 and 108. 1» — Thomassen explica de dónde sale el nombre del Tratado tripartito: el manuscrito no conserva título y el actual lo inventan los modernos por las líneas decorativas con que el escriba dividió el texto en tres; la capitular *N* se pierde en el troceo.
«The first and longest part (51–104) deals with the Father, the Son, and the emanation of the Pleroma, or Fullness, the fall of the youngest aeon, and the creation of the cosmos. The second, quite short part narrates the creation of the first human and his transgression and expulsion from paradise. The last part (108–138) describes the many confused opinions among people about the nature of the cosmos, the advent of the Savior, the establishment of the church, and the fates of the various categories of humans.» — y qué contiene cada parte: el Padre, el Hijo y la emanación de la Plenitud en la primera; la creación y expulsión del primer hombre en la segunda; las opiniones confusas, la venida del Salvador y la suerte de cada clase de hombres en la tercera.
«The importance of this tractate is above all that it contains a version of the Valentinian system that is distinctly Valentinian at the same time that it differs on many points from the well-known systems reported by the church fathers.» — la importancia que Thomassen le da: es una versión del sistema valentiniano claramente valentiniana y a la vez distinta en muchos puntos de los sistemas que reportan los padres de la iglesia.
«Thus, the system of Tripartite Tractate does not have a Pleroma of thirty aeons and does not list the names of the aeons; its aeons are numberless and nameless.» — y la primera diferencia que enumera: no hay una Plenitud de treinta eones ni lista de nombres, los eones son innumerables y sin nombre.
«Further, there are not two Sophias, as in the systems reported by Irenaeus and Hippolytus, but only one. In fact, the fallen aeon is not called Sophia at all, but simply a logos, or word (logos being used as a generic name for the aeons).» — la segunda: no hay dos Sofías sino una, y el eón caído ni siquiera se llama Sofía sino simplemente un *logos*.
«Finally, there is no “psychical Christ” in the Tripartite Tractate —the figure that the Savior puts on when he descends into the world and who suffers and is crucified while the Savior himself remains passionless. Instead, the Savior is himself incarnated in a human body, suffers, dies, and is redeemed.» — y la tercera: no hay Cristo psíquico, el Salvador mismo se encarna, sufre, muere y es redimido.
«These differences between the system of the Tripartite Tractate and those found in the church fathers demonstrate that the latter, far from representing “the” Valentinian system (as the church fathers claim), are merely local variants of it.» — la consecuencia que Thomassen saca: los sistemas de los padres de la iglesia, lejos de ser EL sistema valentiniano como ellos declaran, son variantes locales.
«In its Christology and soteriology, the Tripartite Tractate in fact agrees with the Eastern Valentinian Theodotus, who says that the Savior himself was in need of redemption after having descended into the world of matter (Excerpts from Theodotus 22.7; cf. Tripartite Tractate 124, 32–125, 4).» — y con quién lo alinea: con el valentiniano oriental Teódoto, que dice que el Salvador mismo necesitó redención tras descender al mundo de la materia.
«The Tripartite Tractate therefore seems to be the only preserved example of a complete Eastern Valentinian systematic treatise.» — Thomassen declara al tratado el único ejemplo conservado de un tratado sistemático valentiniano oriental completo.
«The Son is eternally generated by the Father as his self-reflective and self-admiring Thought, and the Church is the multiplicity of divine qualities that inhere in this self-reflective activity, “in the same way as kisses, when two people abundantly embrace one another in a good and insatiable thought—it is a single embrace but consists of many kisses” (58, 22–29). 2» — su resumen del principio: el Hijo es engendrado eternamente por el Padre como su Pensamiento autorreflexivo, y la Iglesia es la multiplicidad de cualidades divinas de esa actividad, como los muchos besos de un solo abrazo.
«The earthly church is an image of the Pleroma, and this relationship is an essential element in the system as a whole.» — y la correspondencia que Thomassen declara esencial al sistema: la iglesia terrenal es imagen de la Plenitud.
«The fallen aeon—called the Logos, or Word, in the Tripartite Tractate —first experienced a passion, which came alive as a multitude of rebellious powers, the powers of materiality.» — las tres emociones del Logos caído según Thomassen: la primera, una pasión que cobra vida como multitud de poderes rebeldes, los de la materialidad.
«The Logos’s second emotion was repentance and prayer for help; this gave rise to a superior set of powers having a psychical nature.» — la segunda, arrepentimiento y plegaria, de la que salen poderes de naturaleza psíquica.
«Seeing him, the Logos experienced a third emotion: joy. Expressing this emotion by jubilant thanksgiving, the Logos gave birth to the third kind of beings, the spiritual seed.» — y la tercera, el gozo ante el Salvador, que da a luz la semilla espiritual.
«This idea of a preexistent church and body of the Savior, which was incarnated together with him, is an important and very characteristic Valentinian notion.» — Thomassen destaca como noción valentiniana característica la de una iglesia preexistente, cuerpo del Salvador, encarnada junto con él.
«The existence of the cosmos is thus a necessary element in the Father’s plan of salvation—the oikonomia —and has been willed by him from the beginning.» — y la consecuencia que el sistema tiene sobre el cosmos: su existencia es elemento necesario del plan de salvación del Padre, querido por él desde el principio.
«Those who do so will be saved, the Tripartite Tractate asserts, but, in spite of lengthy discussions of the topic, it finally remains unclear what their salvation will consist in.» — y lo que Thomassen declara irresuelto: el tratado afirma que los psíquicos que se someten al Salvador se salvan, pero no queda claro en qué consistirá su salvación.
«The author of the Tripartite Tractate is unknown. Dating the treatise is difficult.» — Thomassen declara desconocido al autor y difícil la datación.
«If these similarities are significant, a date in the second half of the third century must be assumed.» — la fecha que saca de las afinidades con Orígenes: segunda mitad del siglo III.
«On the other hand, the treatise also contains elements that point toward an early phase of Valentinian theology, like the theory that the aeons initially existed inside the Father as in a womb—a theory also attested for Valentinus himself (Tertullian Against the Valentinians 4.3) and found in the Gospel of Truth .» — y el dato que tira en sentido contrario: la teoría de los eones dentro del Padre como en una matriz, atestiguada para el propio Valentín y presente en el Evangelio de la Verdad.
«It is not unlikely that the Tripartite Tractate incorporates materials and ideas from different Valentinian sources, some of which may be significantly older than the treatise itself.» — con la hipótesis que le permite sostener las dos: el tratado incorporaría materiales de fuentes valentinianas más viejas que él.
«iscovered in the Berlin Gnostic Codex 8502 in 1896 but not published until 1955, the Secret Book (Apocryphon) of John is probably the most widely known of all the Sethian treatises.» — Turner sitúa el Libro secreto de Juan: hallado en el Códice Gnóstico de Berlín en 1896 y publicado hasta 1955, es probablemente el más conocido de los tratados setianos; la capitular *D* se pierde en el troceo.
«It now survives in no fewer than four separate manuscripts, a huge number of copies compared with what we have for most Gnostic texts.» — y el dato con que mide su importancia antigua: sobrevive en no menos de cuatro manuscritos, muchos para un texto gnóstico.
«Although Irenaeus attributed this work to certain “Gnostics,” a later version of Irenaeus’s report by the same title (Against Heresies 2, falsely attributed to Tertullian), ascribed this work to certain “Sethians” (Sethoitae ), and Theodoret of Cyrrhus (Summary of Heretical Fables 13) identified these Gnostics as “Barbeloites.”» — las tres adjudicaciones antiguas que Turner consigna sin arbitrar: Ireneo llama gnósticos a los autores, el Pseudo-Tertuliano los llama setianos y Teodoreto de Ciro, barbeloítas.
«According to Frederik Wisse, 1 one of the editors of the standard synopsis of the Secret Book of John , all four manuscripts (Nag Hammadi Codices II, III, and IV, and the Berlin Gnostic Codex) of the Secret Book are copies of independent translations into Sahidic Coptic from earlier Greek exemplars, one a shorter and the other a longer version (both now lost).» — la reconstrucción que Turner toma de Frederik Wisse: los cuatro manuscritos son copias de traducciones independientes al copto sahídico desde ejemplares griegos, uno corto y otro largo, ambos perdidos.
«At present this issue has not been decided, although it is obvious that even the material common to both the longer and shorter versions represents a text that has undergone substantial redaction and incorporated a number of separate sources,» — y lo que Turner declara sin decidir: la prioridad relativa entre las versiones, aunque el material común ya muestra redacción sustancial y fuentes distintas.
«The longer versions differ from the shorter ones principally in their inclusion of the long citation from the Book of Zoroaster (II 15, 29–19, 10) and a hymnic monologue spoken by Forethought (Pronoia) as a conclusion for the entire work (II 30, 11–31, 25).» — en qué se distinguen las versiones largas: la cita extensa del Libro de Zoroastro y el monólogo hímnico de la Providencia con que cierran.
«The Secret Book contains what purport to be secret teachings revealed by Christ in a postresurrection appearance to the apostle John the son of Zebedee.» — qué contiene el libro según Turner: enseñanzas que se presentan como secretas, reveladas por Cristo tras la resurrección a Juan hijo de Zebedeo.
«It thus constitutes a continuation of the Fourth Gospel, whose farewell dialogues between the precrucifixion Jesus and his uncomprehending disciples Peter, Thomas, and Philip concerning Jesus’s promised return to the Father are now supplemented by John’s postascension encounter with the very Savior who had indeed returned to the Father just as he had predicted.» — y cómo lo lee: como continuación del cuarto evangelio, cuyos diálogos de despedida quedan suplementados por el encuentro de Juan con el Salvador tras la ascensión.
«the Secret Book of John portrays this parousia as occurring shortly after the events described in the gospel and in effect challenges the leadership role John 21 assigns to Peter by having the postascension Jesus appoint John as the teacher of his fellow disciples.» — el hallazgo de Turner sobre la disputa de autoridad: el texto objeta el papel de liderazgo que Juan 21 da a Pedro, haciendo que Jesús nombre maestro a Juan.
«What makes the work distinctively Sethian is the understanding of the Four Luminaries as the respective aeonic dwellings of the archetypal Adam, Seth, his primordial seed (the seven Sethite generations from Seth through Noah), and Seth’s postdiluvian progeny.» — qué hace setiano al tratado según Turner: que las Cuatro Luminarias sean las moradas eónicas del Adán arquetípico, de Set, de su simiente primordial y de su progenie posdiluviana.
«In the long monologue concluding the longer versions of the Secret Book of John (Codices II and IV) Forethought/Pronoia/ Barbelo narrates in the first person her three salvific descents into the world of darkness to awaken her “seed” from their heavy sleep induced by the archontic powers and to elevate them into the supernal light by sealing them with “Five Seals.”» — y el monólogo final de las versiones largas: la Providencia narra en primera persona sus tres descensos al mundo de la oscuridad para despertar a su simiente y sellarla con los Cinco Sellos.
«the short excursus on the destiny of various sorts of souls, came into existence around 150 CE in the form of a dialogue between the resurrected Christ and his disciple John son of Zebedee.» — la datación que Turner propone como conjetura para la recensión corta: hacia el año 150, como diálogo entre el Cristo resucitado y Juan hijo de Zebedeo; la frase arranca en la plana anterior.
«he Gospel of Thomas is a collection of sayings of Jesus, numbered by scholars at 114 sayings, that are said to communicate salvation and life.» — Meyer define el Evangelio según Tomás: colección de dichos de Jesús, ciento catorce según el cómputo de los estudiosos, que se dicen comunicadores de salvación y vida; la capitular *T* se pierde en el troceo.
«In contrast to the New Testament gospels, which focus upon the crucifixion and resurrection as they set forth a gospel of the cross, the Gospel of Thomas presents a figure of Jesus who does not die for anyone’s sins on the cross and does not rise from the dead on the third day.» — y en qué lo contrapone a los evangelios del Nuevo Testamento: su Jesús no muere por los pecados de nadie en la cruz ni resucita al tercer día.
«Rather, in the tradition of Jewish teachers of wisdom, the Jesus of the Gospel of Thomas utters wise sayings, one after another, and through these sayings the Gospel of Thomas proclaims a gospel of wisdom.» — y en qué tradición lo inscribe: la de los maestros judíos de sabiduría, con un evangelio de sabiduría en vez de un evangelio de la cruz.
«Further, although the Gospel of Thomas has some features in common with Gnostic texts, it is not easily classified as a Gnostic work without considerable qualification.» — el límite con que Meyer trata la etiqueta gnóstica: el texto comparte rasgos con los textos gnósticos y no se clasifica fácilmente como gnóstico sin matizarlo bastante.
«Hence, the Gospel of Thomas may most appropriately be considered a sayings gospel with an incipient Gnostic perspective.» — y la fórmula que propone en su lugar: un evangelio de dichos con una perspectiva gnóstica incipiente; el tramo cruza de plana.
«Judas Thomas was thought in some circles, particularly within Syriac Christianity, to be the twin brother of Jesus and as such the perfect person to function as guarantor of sayings of Jesus.» — quién es el garante del texto según Meyer: en algunos círculos, sobre todo en el cristianismo siriaco, Judas Tomás pasaba por hermano gemelo de Jesús.
«The Gospel of Thomas is an interactive gospel, and wisdom and knowledge come when readers creatively encounter sayings of Jesus and respond to the sayings in an insightful manner.» — cómo lo lee Meyer: un evangelio interactivo, donde la sabiduría llega cuando el lector se encuentra creativamente con los dichos.
«Knowledge emerges from an act of interpreting. The collection of sayings under the authorship of Jesus and editorship of Didymos Judas Thomas demands a performance to unlock their individual and collected meaning. It requires work and toil to perform these and to discover (note it is not to learn) the interpretation…. Whereas a narrative defines carefully the actors and their actions, sayings simply float meaning without careful definition or careful control. This Gospel proclaims the priority of living voice over narrative,» — Meyer cita a Richard Valantasis sobre la teología performativa del texto: el conocimiento emerge de un acto de interpretar y el evangelio proclama la prioridad de la voz viva sobre la narrativa.
«The sayings, coming from the living voice of Jesus, are not what Jesus once said as much as they are what Jesus continues to say.» — y el argumento gramatical con que Meyer lo apoya: los fragmentos griegos usan el presente, de modo que los dichos no son lo que Jesús dijo sino lo que sigue diciendo.
«In the Gospel of Thomas Jesus assumes very few Christological titles, and as Stephen Patterson notes, Jesus in this gospel is just Jesus.» — el hallazgo que Meyer toma de Stephen Patterson: Jesús casi no asume títulos cristológicos y en este evangelio es simplemente Jesús.
«In general, it would appear that the Gospel of Thomas is not fundamentally dependent upon the New Testament gospels, but is an independent gospel and a primary source on the Jesus tradition. 8» — la adjudicación de Meyer sobre la dependencia: el Evangelio según Tomás no parece depender de los evangelios del Nuevo Testamento sino ser independiente y fuente primaria.
«Although some scholars prefer a second-century date for the composition of the Gospel of Thomas , a reasonable case can be made for a first-century date for a first collection of the sayings.» — la datación que propone, con el desacuerdo dicho: algunos prefieren el siglo II, y él ve razonable un siglo I para una primera colección de los dichos.
«Most likely the Gospel of Thomas was composed in Greek, probably in Syria, perhaps at Edessa, where Thomas was revered and his bones venerated.» — y dónde: probablemente en griego, en Siria, quizá en Edesa, donde se veneraba a Tomás y sus huesos.
«Unlike Q, however, the Gospel of Thomas has less of an apocalyptic and more of a mystical emphasis, and Jesus in Thomas critiques approaches of those who show apocalyptic concern.» — la diferencia que marca con la fuente Q: Tomás tiene menos énfasis apocalíptico y más místico, y su Jesús objeta los enfoques de quienes muestran preocupación apocalíptica.
«Many years thereafter, the medieval Islamic scholar Abu Hamid Muhammad al-Ghazali cited dozens of sayings of prophet ‘Isa in his book The Revival of the Religious Sciences , and among them are sayings reminiscent of what Jesus says in the Gospel of Thomas . 15» — y su continuación en el islam: al-Gazali citó docenas de dichos del profeta ‘Isa en su Revivificación de las ciencias religiosas, algunos parecidos a los de Tomás.
«presence that was with him, and later Manichaean authors incorporated materials from the sayings of Thomas ’s Jesus into their own holy books—for example, the Manichaean Psalm Book and Manichaean Kephalaia .» — la recepción maniquea que Meyer traza: Mani aplicó el concepto del gemelo a la presencia divina que lo acompañaba y autores maniqueos posteriores incorporaron material de los dichos de Tomás a sus libros santos.
«A summary of the contents of the Gospel of Philip is difficult to provide: several themes are intertwined and rehearsed over and over by the author.» — Scopello declara difícil de resumir el Evangelio según Felipe: los temas se entrelazan y el autor los repasa una y otra vez.
«One of the first scholars who worked on the treatise, Hans-Martin Schenke, divided the text into 127 units, and he interpreted it as something of an anthology. For Schenke, the sequence of these units is marked by the presence of catchwords. This division of the text, accomplished in imitation of the system of sayings in the Gospel of Thomas , appeared in the first translations of the Gospel of Philip , but it is rarely followed today.» — y consigna la división de Hans-Martin Schenke en ciento veintisiete unidades, hecha a imitación de los dichos de Tomás, que hoy rara vez se sigue.
«Eric Segelberg speaks about a collection of sentences without a defined plan, a disorganized collection of diverse» — las lecturas divergentes que Scopello alinea sin arbitrar: para Eric Segelberg es una colección de sentencias sin plan definido; el tramo se corta al cambiar de plana.
«Jacques-É. Ménard, on the other hand, judges that the repetition of catchwords connects sentences and allows readers to follow the progress of the author’s thought. The message of the Gospel of Philip develops in a curious “spiral” manner, proceeding by free association and leading the author of the gospel from one theme to another. 2» — para Jacques-É. Ménard las palabras gancho conectan las sentencias y el mensaje avanza en espiral, por asociación libre.
«Bentley Layton concludes that the Gospel of Philip is a Valentinian anthology, containing some sources of other provenance. Jorunn Jacobsen Buckley finds the coherence of the treatise in an underlying symbolic system. 3» — para Bentley Layton es una antología valentiniana con fuentes de otra procedencia, y para Jorunn Jacobsen Buckley la coherencia está en un sistema simbólico subyacente.
«The Gospel of Philip is not a gospel (euaggelion means “announcement,” “good news”) in the canonical sense, that is, a narration made by an apostle whose aim was to transmit the message of Christ and to relate events in his life.» — Scopello acota el género: no es un evangelio en sentido canónico, no narra ni transmite eventos de la vida de Cristo.
«According to Turner, the coherence of the Gospel of Philip is to be found in the compiler’s distinctive interests and not in the uniformity of the materials.» — y la propuesta de Martha Lee Turner que recoge: la coherencia está en los intereses del compilador y no en la uniformidad del material.
«The Gospel of Philip is a something of a notebook that has been rearranged a bit 6 or even an aid to memory. 7» — Scopello lo describe como algo así como un cuaderno de notas reordenado, o incluso una ayuda para la memoria; la duplicación *is a something* es de la capa de texto.
«The Gospel of Philip includes traces of several Gnostic traditions, but Valentinian features seem to be most prelavent.» — la adscripción con que se queda: hay huellas de varias tradiciones gnósticas y los rasgos valentinianos parecen los más presentes; el impreso da *prelavent* por *prevalent*.
«One of the major themes of the Gospel of Philip is the reunification of soul and spirit in a heavenly union (or syzygy) that realizes the identification of the soul with its true self.» — el tema mayor que Scopello identifica: la reunificación de alma y espíritu en una unión celeste que realiza la identificación del alma con su yo verdadero.
«The author focuses upon the metaphor of marriage, which communicates several symbolic features and allows for allegorical interpretations. Marriage is a symbol of the Pleroma, or Fullness, of the divine; it is a symbol of knowledge and truth, in opposition to the ignorance and falseness of the world; it is a symbol of freedom.» — y la metáfora que la sostiene: el matrimonio como símbolo de la Plenitud, del conocimiento y la verdad frente a la ignorancia del mundo, y de la libertad.
«The date of composition of the Gospel of Philip can be designated somewhere in the second half of the second century or the first decades of the third. The place of composition may be Syria, but other locales are also possible.» — y la fecha y el lugar que propone con su reserva: segunda mitad del siglo II o primeras décadas del III, quizá en Siria.
«the object of various interpretations (since the time of the church fathers): does it have only a symbolic and spiritual value, or was it actually acted out in Gnostic groups?» — la pregunta que Scopello deja abierta sobre la cámara nupcial: si tiene solo valor simbólico y espiritual o se representaba de hecho en los grupos gnósticos; la frase arranca al pie de la plana anterior.
«he Nature of the Rulers is a Gnostic treatise classified by scholars as representing Sethian thought, which the author claims is being sent to an undisclosed recipient in order to clarify who the archons, or world rulers, are and how the struggle with the archons is to be carried out.» — Meyer sitúa el tratado: gnóstico, clasificado por los estudiosos como setiano, enviado a un destinatario no revelado para aclarar quiénes son los arcontes y cómo se los combate; la capitular *T* se pierde en el troceo.
«In its present form, the Nature of the Rulers is a Christian text, 1 but most of the material in the text is reflective of Jewish thought, with the typical Hellenistic flourish.» — y de qué está hecho: en su forma actual es un texto cristiano, aunque la mayor parte del material refleja pensamiento judío.
«has been translated variously as “The Hypostasis of the Archons,” 2 “The Reality of the Rulers,” 3 and, as here, “The Nature of the Rulers,” depending on the interpretation of the technical Greek term hupostasis .» — Meyer consigna las tres traducciones que ha tenido el título, según cómo se lea *hypostasis*; el tramo cruza de plana.
«Like other Gnostic texts, the Nature of the Rulers assumes a distinctive position in its concern for theodicy, the issue of the problem of evil in the world and the vindication of the goodness of God.» — y la cuestión en que lo inscribe: la teodicea, el problema del mal en el mundo y la vindicación de la bondad de Dios.
«Gnostic texts like the Nature of the Rulers take evil seriously—too seriously, opponents sometimes say, as when the great Neoplatonist philosopher Plotinus faults the Gnostics for being too hard on the world and the demiurge.» — la objeción antigua que Meyer consigna sin suscribir: Plotino reprocha a los gnósticos ser demasiado duros con el mundo y con el demiurgo.
«Here Bentley Layton notes that these terms used by Adam to describe spiritual Eve are based upon puns in Aramaic on the Semitic name of Eve, and since these puns are incomprehensible in Greek (or Coptic), they must give evidence of connections between an early stage of the text or tradition of the Nature of the Rulers and the Semitic world.» — el argumento que Meyer toma de Bentley Layton: los términos con que Adán describe a la Eva espiritual son juegos de palabras arameos sobre el nombre semítico de Eva, incomprensibles en griego o copto.
«Scholars date the text to the second or third century, and a number of them suggest Alexandria as the place of composition, although Helmut Koester opts for Syria.» — la datación y el lugar, con el desacuerdo dicho: siglo II o III, Alejandría para varios, Siria para Helmut Koester.
«n the Origin of the World , the fifth tractate in Nag Hammadi Codex II, is a long and thoughtful essay (97, 24–127, 17) that addresses questions about the creation of the world, the formation of humankind, and the end of the age.» — Meyer describe Sobre el origen del mundo: ensayo largo y reflexivo sobre la creación del mundo, la formación de la humanidad y el fin de la edad; la capitular *O* se pierde en el troceo.
«The text is untitled in the extant manuscripts, and it has been given its present title on the basis of its contents.» — y el origen del título: los manuscritos no lo traen y el actual se le puso por su contenido.
«Hans-Gebhard Bethge suggests that the essay is presented “in the form of an apologetic tract designed for public effectiveness in attracting adherents.” 1» — la lectura de Hans-Gebhard Bethge que Meyer recoge: el ensayo se presenta como un tratado apologético pensado para atraer adeptos.
«the song itself closely follows lines from the poetry of Thunder 13, 19–14, 9: I am the wife and the virgin. I am <the mother> and the daughter. I am the limbs of my mother. I am a barren woman who has many children. I have had many weddings and have taken no husband. I am a midwife and a woman who does not give birth. I am the solace of my own birth pains. I am bride and groom, and my husband produced me. I am the mother of my father and the sister of my husband, and he is my offspring. I am the servant of him who fashioned me, I am the ruler of my offspring. He [produced me] with a premature birth, and he is my offspring born on time,» — Meyer coteja el canto de Eva con el poema del Trueno y reproduce los versos: soy la esposa y la virgen, la madre y la hija, la mujer estéril de muchos hijos; el tramo cruza de plana.
«Thus, the name Yaldabaoth, which ordinarily is thought by scholars to derive from the Aramaic for “child of chaos” or, less likely, “child of (S)abaoth,” is said, in On the Origin of the World 100, 12–14, to mean “Young man, move over here.” 3» — la etimología que el propio texto da a Yaldabaot, distinta de la que suelen dar los estudiosos: no hijo del caos sino joven, muévete acá.
«In a more lighthearted vein, it is claimed (100, 29–101, 23) that the names of the sons of Yaldabaoth—Yao, Eloai, and Astaphaios—come from the baby talk going on in Yaldabaoth’s nursery.» — y la que da a los hijos de Yaldabaot: Meyer la califica de más juguetona, porque los nombres salen del balbuceo de la guardería.
«Louis Painchaud has determined that the overall structure of the tractate is informed by the Greco-Roman rhetorical handbooks of the day, and that the text itself employs the terminology of rhetoric at key points. 4» — la lectura estructural que Meyer toma de Louis Painchaud: el tratado está informado por los manuales retóricos grecorromanos y usa su terminología en puntos clave.
«On the Origin of the World is a Gnostic text, but it is difficult to classify the text more precisely than that. The tractate shows Christian features, especially in the last part but also earlier in the text (105, 20–106, 19), yet most of the text does not seem to be fundamentally shaped by Christian concerns. There are Sethian, Valentinian, and Manichaean motifs in the text, but the text itself cannot with confidence be identified specifically with any of those traditions.» — y la adscripción que Meyer declara imposible de precisar: hay motivos setianos, valentinianos y maniqueos, y el texto no se identifica con seguridad con ninguna de esas tradiciones.
«Birger A. Pearson and other scholars tend to assign a fairly late date of composition to the text as we now have it (late third or early fourth century), but Pearson agrees with Painchaud that it may be based on earlier, second-century material. 7» — la datación con su matiz: Pearson y otros la ponen a fines del siglo III o principios del IV, y él mismo acepta con Painchaud que puede apoyarse en material del siglo II.
«he tractate Exegesis on the Soul , extant only in the Coptic version preserved in Nag Hammadi Codex II, is a translation from an original Greek treatise, as is indicated by the Gnostic technical terminology preserved most often in Greek.» — Scopello sitúa la Exégesis del alma: conservada solo en copto en el Códice II, traducción de un original griego que delata su terminología técnica; la capitular *T* se pierde en el troceo.
«The title, which is given both at the beginning and the end of the text, reflects perfectly the purpose of its anonymous author: to offer an interpretation (“exegesis”) of the story of the soul, built on the Gnostic myth of Psyche, from the account of her heavenly origin and her fall into the world to the description of her return to heaven.» — y el propósito que el título declara: interpretar la historia del alma sobre el mito gnóstico de Psique, de su origen celeste y su caída a su retorno.
«The special feature of the Exegesis on the Soul is the way in which it narrates the Gnostic myth of the soul as a romance, leaving aside the complex philosophical and theological language that is otherwise typical of this kind of literature.» — el rasgo que Scopello destaca: narra el mito gnóstico del alma como un romance, dejando de lado el lenguaje filosófico y teológico habitual del género.
«Two forms of literary tradition have certainly influenced the author in the composition of this treatise. These are Hellenistic and Jewish romance literature.» — y de dónde viene esa forma: la literatura de romance helenística y la judía.
«First of all, the heroine of the Gnostic text is uniquely singular, and all of the meaning converges on the female heroine, while the male partner (the Spirit) plays a secondary role.» — Scopello marca la primera diferencia con la novela griega: aquí la heroína es única y el compañero masculino tiene papel secundario.
«Second, in Greek novels, the heroines wish to preserve their virginity at any cost: they are wise, virtuous girls. The heroine of the Exegesis on the Soul , however, has led, for a time, a life of prostitution.» — y la segunda: en las novelas griegas las heroínas guardan su virginidad a toda costa, y la de este texto lleva un tiempo de prostitución.
«The use of biblical and Homeric references shows that Greek wisdom and Jewish wisdom have the same prophetic value for the Gnostic author.» — el hallazgo que Scopello subraya: el autor da el mismo valor profético a la sabiduría griega y a la judía.
«This standpoint is quite original, since Gnostic teachers generally employ a very critical approach toward the Jewish scriptures, which were written, according to the Gnostic teachers, under the inspiration of the demiurge.» — y por qué le parece original: los maestros gnósticos suelen tratar críticamente las escrituras judías, escritas según ellos por inspiración del demiurgo.
«This allegory is easy to interpret, and its structure reveals the purposes of the writer, who wishes to communicate the message to a wider public and not only to the members of a Gnostic group.» — la lectura de Scopello sobre el público: la alegoría es fácil de interpretar y el escritor quiere llegar a un público amplio.
«Exotericism, not esotericism (a frequent feature in Nag Hammadi literature), permeates this treatise on the soul. 6» — y su fórmula: lo que impregna el tratado es exoterismo y no esoterismo, frecuente en la literatura de Nag Hammadi.
«All these elements suggest that the Exegesis on the Soul was composed in Alexandria, at the beginning of the third century, by a writer with a cultivated, syncretistic background.» — la conclusión sobre lugar, fecha y autor: Alejandría, principios del siglo III, un escritor de formación culta y sincrética.
«he Book of Thomas , which occupies the final eight pages of Nag Hammadi Codex II, is virtually complete except for a few, often restorable lines at the bottom of each page. The tractate is a postresurrection dialogue between the risen Jesus and his twin brother Jude (Judas) 1 surnamed Thomas (from Aramaic taum , Greek didumos , “twin”), ostensibly recorded by Mathaias 2 as he walked with them and recorded their conversation at a time shortly before Jesus’s ascension into heaven.» — Turner describe el Libro de Tomás: diálogo posterior a la resurrección entre Jesús y su hermano gemelo Judas Tomás, registrado por Mathaías mientras caminaba con ellos; la capitular *T* se pierde en el troceo.
«Like the Gospel of Thomas and the Acts of Thomas , so also the Book of Thomas likely derives from the ascetic, pre-Manichaean Christianity of the Osrhoëne (eastern Syria, between Edessa [modern Urfu] and Messene).» — y de dónde lo hace venir: del cristianismo ascético premaniqueo de la Osroena, en la Siria oriental.
«The basic and original theme of the text is an unbending asceticism that condemns anything to do with the flesh and sexuality, supplemented by the Platonic-Gnostic-Hermetic theme of salvation by self-knowledge, familiar from the Gospel of Thomas .» — el tema que Turner le atribuye: un ascetismo inflexible que condena cuanto tiene que ver con la carne y la sexualidad, más la salvación por el conocimiento de sí.
«The basic catchword is “fire”: the fiery lustful and sexual passions of the bestial body that infect the soul and condemn one to an eternal fiery punishment in hell, implementing a Dantean contrapasso —one is punished by that by which one sins.» — y la palabra gancho que lo organiza: el fuego, con un *contrapasso* dantesco en que se castiga por aquello con lo que se peca.
«The myth of the creation of the world by divine error or by an evil power is neither mentioned nor apparently presupposed;» — el hallazgo que Turner consigna como ausencia: el mito de la creación del mundo por error divino o por un poder maligno ni se menciona ni parece presuponerse.
«indeed, the dualism of the treatise is much more anthropological (the bestial body versus the divine soul, the fire of sexual passion versus the tranquility of wisdom and self-control) than cosmic (the transcendent ideal realm versus the earthly realm as its deficient copy).» — y qué dualismo hay en su lugar: uno antropológico —el cuerpo bestial contra el alma divina— más que cósmico.
«This and the detection of a transitional editorial seam at 142, 21 suggest that the Book of Thomas may have resulted from a synthesis of two previously separate works,» — la hipótesis compositiva de Turner: la costura editorial de 142,21 sugiere que el libro salió de la síntesis de dos obras antes separadas.
«The dialogue portion of the Book of Thomas seems to have been created by the dissection of a preexisting epitome of Plato’s teaching on the soul drawn principally from the Phaedo, Phaedrus, Republic , and Timaeus into expository units» — y su lectura del diálogo: hecho disecando un epítome previo de la enseñanza de Platón sobre el alma, del Fedón, el Fedro, la República y el Timeo.
«On this construction, the Book of Thomas is an interesting example of the Christianizing of Platonic teaching, or better yet, of the Platonizing of Jesus,» — la fórmula con que Turner resume su tesis: el libro es un ejemplo de la cristianización de la enseñanza platónica o, mejor, de la platonización de Jesús.
«The Book of Thomas The Contender Writing to the Perfect Scribal Note (145, 20–23)» — el colofón con que cierra el Libro de Tomás y el rótulo de la nota de escriba que el volumen añade: el contendiente que escribe a los perfectos.
«he two Coptic versions of the Holy Book of the Great Invisible Spirit (III,2 ; IV,2 ) are copies of independent translations of basically the same Greek text; both copies are heavily damaged, the one in Codex IV more than the one in Codex III, but enough survives in them to be able to reconstruct about 90 percent of the text.» — Turner describe el estado de los dos testimonios coptos del Libro santo del gran Espíritu invisible: los dos muy dañados, con un noventa por ciento del texto reconstruible; la capitular *T* se pierde en el troceo.
«The actual title of the text is preserved as “The Holy Book of the Great Invisible Spirit” in the subtitle and colophon of Codex III and in the initial lines of each copy, although since the late 1940s it has become customary to refer to it inappropriately as the “Gospel of the Egyptians,” a title based on the name given to it at the beginning of the colophon in III 69, 16–17.» — y por qué el nombre usual es equivocado: el título real está en el subtítulo y el colofón del Códice III, y desde los años cuarenta se le llama impropiamente Evangelio de los egipcios por el nombre del colofón.
«As suggested by Hans-Martin Schenke, 1 the emphasis of the Holy Book seems to lie upon the well-defined ritual of baptism and the invocatory prayers that conclude the work (III 63, 4–68, 1; cf. IV 74, 17–80, 15), while the preceding sections seem to provide a mythological justification for them in the form of an elaborate theogony.» — la lectura que Turner toma de Hans-Martin Schenke: el énfasis está en el rito de bautismo y las oraciones invocatorias del final, y lo anterior les da justificación mitológica.
«In the second part, the three advents (parousiai ) of Seth are summarized, namely, his descents at the flood, at the conflagration (of Sodom and Gomorrah), and at the judgment of the archons, to save his seed (“saints”) who have gone astray in the world, a scheme of three descents similar to those of the illuminator in the Revelation of Adam .» — y los tres descensos de Set que resume: en el diluvio, en la conflagración de Sodoma y Gomorra y en el juicio de los arcontes.
«In both cases this descent is associated with the bestowal of a ritual of baptismal ascent known as the Five Seals, in which the bodily and psychical garment of the spirit is replaced with light and immortal incorruptibility.» — lo que Turner asocia al tercer descenso: el rito bautismal de ascenso llamado los Cinco Sellos, en que el vestido corporal y psíquico del espíritu se cambia por luz e incorruptibilidad.
«The eschatological role of Jesus in these two texts clearly reflects Christian influence, positive in the Holy Book , but of a more polemical sort in Three Forms of First Thought , since there, rather than being the savior, Jesus becomes the one saved.» — y la diferencia que marca entre los dos textos: en el Libro santo la influencia cristiana es positiva y en Tres formas del primer pensamiento es polémica, porque allí Jesús es el salvado y no el salvador.
«It seems that the Holy Book knows the myth of Sophia from a version like that found in Three Forms of First Thought , wherein a voice from the fourth luminary Eleleth initiates the production of a ruler for chaos, in effect holding Sophia blameless for the creation of the lower world.» — el hallazgo de Turner sobre la responsabilidad del mundo bajo: en la versión que el Libro santo conoce, la voz viene de la cuarta luminaria Eleleth, que deja a Sofía sin culpa de la creación.
«It appears that the baptism may have involved a fivefold immersion during which the baptizand uttered a fivefold prayer to Yesseus Mazareus Yessedekeus, the living water (as “child of the child”).» — la reconstrucción del rito que Turner propone: una inmersión quíntuple con una oración quíntuple a Yesseus Mazareus Yessedekeus, el agua viva.
«Whether any of these acts, and if so, which ones, comprise the Five Seals is difficult to tell; certainly all these were frequently part of the baptismal rite in the wider Christian church as well.» — y el límite que él mismo le pone: es difícil decir cuáles de esos gestos componen los Cinco Sellos, y todos eran corrientes en el bautismo de la iglesia cristiana.
«he tractate Eugnostos the Blessed is preserved in two codices in the Nag Hammadi library, Codex III and Codex V, and the two versions show some differences.» — Scopello sitúa Eugnosto el Bendito: conservado en dos códices de Nag Hammadi, el III y el V, con diferencias entre las versiones; la capitular *T* se pierde en el troceo.
«In Greek, eugn stos is an adjective composed of eu , “good” or “well,” and gn stos , “known,” and so Eugnostos means “well known,” “familiar” (cf. Plato Lysias , frag. 17.3) or even “easy to understand”» — y la etimología del nombre: *eugnōstos* se compone de *eu*, bueno o bien, y *gnōstos*, conocido, de modo que significa bien conocido o familiar; la capa de texto pierde las vocales largas de las transliteraciones.
«The name Eugnostos also appears in another Nag Hammadi document, the Holy Book of the Great Invisible Spirit (NHC III,2 ; IV,2 ). In the final portion of this text (the colophon or copyist’s note), the author introduces himself with his two names: Eugnostos, his spiritual name, and Gongessos, his ordinary, everyday name.» — el cruce que Scopello señala con el Libro santo del gran Espíritu invisible, cuyo copista se presenta con dos nombres, Eugnosto el espiritual y Gongessos el cotidiano.
«Eugnostos the Blessed is a philosophical treatise presented in the form of a letter written by Eugnostos. We do not know if this letter, which contains the name of the sender, greetings for the recipients, and a formal conclusion, was real or fictitious.» — el género que le asigna, con su reserva: tratado filosófico en forma de carta, sin que se sepa si es real o ficticia.
«Anne Pasquier suggests that the tractate follows the rules of ancient rhetoric; it adopts the model of the dispositio , with a division of the text into four parts. Douglas M. Parrott, one of the first scholars to study Eugnostos , disagrees with this analysis. He believes that the tractate went through a number of stages of writing and rewriting, and that consequently it contains a wide variety of materials.» — el desacuerdo entre dos lecturas, consignado sin arbitrar: Anne Pasquier ve en él las reglas de la retórica antigua y Douglas M. Parrott lo cree pasado por varias etapas de escritura y reescritura.
«The highest God, the unbegotten Father, is described by means of both negative theology (he is ineffable, without name, infinite, incomprehensible, unchanging, imperishable, untraceable, and so on) and positive theology (he surpasses everything, and he is blessed, perfect, and the like; III 71, 13–72, 23). This way of approaching the notion of God, common in Middle Platonic schools,» — el método teológico que Scopello identifica: el Dios supremo se describe a la vez por teología negativa y positiva, a la manera de las escuelas medioplatónicas.
«In the case of Eugnostos , the author of the Wisdom of Jesus Christ transformed it in order to adapt it to a different public—a Christian Gnostic audience.» — y la relación con La sabiduría de Jesucristo: su autor transformó Eugnosto para adaptarlo a un público gnóstico cristiano, enmarcándolo en un diálogo revelatorio.
«The original Greek text of Eugnostos the Blessed was probably composed in Egypt as early as the end of the first century. 11 From Egypt this tractate circulated in Syria, and it was known in the school of Bardaisan in the beginning of the third century. 12» — la datación: original griego compuesto en Egipto quizá ya a fines del siglo I, y conocido en la escuela de Bardaisan a principios del III.
«he Wisdom of Jesus Christ (or the Sophia of Jesus Christ ) is the fourth tractate of Nag Hammadi Codex III, where it occupies pages 90, 14–119, 18.» — Scopello sitúa La sabiduría de Jesucristo como cuarto tratado del Códice III; la capitular *T* se pierde en el troceo.
«This title imitates such wisdom texts as the Wisdom of Solomon and the Wisdom of Jesus, Son of Sirach .» — y de qué títulos toma el suyo: los textos sapienciales, la Sabiduría de Salomón y la Sabiduría de Jesús ben Sirá.
«Having composed the text as a revelatory dialogue, the author of the Wisdom of Jesus Christ has made substantial use of Eugnostos the Blessed .» — y la dependencia que declara: el autor compuso el texto como diálogo revelatorio usando a fondo Eugnosto el Bendito.
«The questions of the disciples are not really answered in the responses of the Savior.» — y el reproche que Tardieu le hace: las preguntas de los discípulos no quedan realmente contestadas en las respuestas del Salvador.
«The approach of Catherine Barry is quite different from that of either Tardieu or Parrott. She considers the Wisdom of Jesus Christ a work to be evaluated on its own merits, not just as a Christian rewriting of Eugnostos the Blessed .» — la tercera lectura, que Scopello alinea sin arbitrar: Catherine Barry considera el texto una obra que vale por sí misma y no solo como reescritura cristiana de Eugnosto.
«Michel Tardieu considers this treatise “a catch-all and an all-purpose text”; its author “belongs to the milieu of plagiarists, not to the milieu of inventors, a milieu where there is not intellectual creation but copying and collecting.” 13» — el juicio duro de Tardieu que Scopello cita: un texto cajón de sastre, de un autor del medio de los plagiarios y no de los inventores.
«Thus, the Wisdom of Jesus Christ can be dated in the middle of the third century, in Egypt. Parrott proposes, on the contrary, a date of composition in the second half of the first century, shortly after Egypt was Christianized.» — y el desacuerdo de fechas, consignado sin resolver: mediados del siglo III según esa línea, y segunda mitad del siglo I según Parrott.
«the Savior appears to them in a spiritual form, resembling “a great angel of light.” (This may be intended as a polemic against the concept of the resurrection of the body.)» — el detalle que Scopello lee como polémica: el Salvador aparece en forma espiritual, semejante a un gran ángel de luz, lo que puede ir contra la idea de la resurrección del cuerpo.
«As Michel Tardieu suggests, the author of the tractate has utilized his source, Eugnostos , within an artificial» — la lectura de Michel Tardieu que Scopello recoge: el autor usó su fuente, Eugnosto, dentro de un marco artificial; el tramo se corta al pie de la plana.
«framework borrowed from the New Testament and apocryphal literature emphasizing the revelation of Christ to his disciples after the resurrection.» — y de dónde viene ese marco: del Nuevo Testamento y de la literatura apócrifa que subraya la revelación de Cristo a sus discípulos tras la resurrección.
«If Michel Tardieu underlines the incoherence between the questions of the disciples and the answers given by Jesus Christ, Catherine Barry judges that there» — el desacuerdo entre los dos lectores: donde Tardieu ve incoherencia entre preguntas y respuestas, Barry juzga otra cosa; el tramo se corta al pie de la plana.
«actually is no discrepancy. For Barry, the questions of the Wisdom of Jesus Christ have a didactic aim, because they allow the author to present the topics he is going to discuss.» — y qué juzga Barry: que no hay discrepancia, porque las preguntas tienen fin didáctico y permiten al autor presentar los temas.
«he Dialogue of the Savior , the fifth tractate of Nag Hammadi Codex III (120, 1–147, 23), is the only extant version of this text, which was originally composed in Greek.» — Scopello sitúa el Diálogo del Salvador como quinto tratado del Códice III y única versión existente, compuesta en griego; la capitular *T* se pierde en el troceo.
«Even if the tractate as a whole is called a “dialogue,” the first part of the text (120, 3– 124, 22) does not belong to this literary genre.» — y la salvedad que hace sobre el género: aunque el tratado se llame diálogo, su primera parte no pertenece a ese género sino que es un monólogo.
«These words imply that salvation has already come and a form of eschatology has been realized in the present life, a point of view common to several Gnostic currents of thought.» — la lectura que hace del reposo: la salvación ya llegó y hay una escatología realizada en la vida presente.
«Conversely, the second part of the monologue (122, 1–124, 22) refers to salvation yet to come at a future time, and the soul must still go through the archon’s dreadful places after dissolution so as to attain the realm of truth.» — y la tensión que consigna sin armonizar: la segunda parte del monólogo remite a una salvación futura, con el alma pasando aún por los lugares del arconte.
«The Dialogue of the Savior is the only Nag Hammadi treatise to refer to the genre of dialogue in its title, even if this description does not apply to the entire text.» — el dato que Scopello destaca: es el único tratado de Nag Hammadi que nombra el género de diálogo en su título, aunque no le aplique del todo.
«The original Greek text, which was later translated into Coptic, could have been composed during the second century, according to Helmut Koester and Elaine H. Pagels, 8 or between 250 and 275, according to Pierre Létourneau. 9» — el desacuerdo de fechas, consignado con sus dos nombres: siglo II según Koester y Pagels, entre 250 y 275 según Pierre Létourneau.
«Is the Dialogue of the Savior a Gnostic text? The question remains open, because on the one hand the treatise is characterized by typical Gnostic themes, but on the other hand it offers points of view that are shared with orthodox theology and doctrine.» — la pregunta que Scopello declara abierta: si el Diálogo del Salvador es un texto gnóstico, porque tiene temas gnósticos y a la vez puntos compartidos con la teología ortodoxa.
«Its author does not share, for instance, a pessimistic Gnostic opinion about the world based on the presence of a second, inferior deity. On the contrary, the world is presented as the creation of the Father through the word, or Logos» — y el dato en que lo apoya: el autor no comparte la visión pesimista del mundo por una segunda deidad inferior, y presenta el mundo como creación del Padre por la palabra.
«It may also be observed that the myth of Sophia, a common feature of the Gnostic history of creation, does not appear in the tractate.» — otra ausencia que consigna: el mito de Sofía no aparece en el tratado.
«Another interesting point in the Dialogue of the Savior is the focus on the figure of Mary Magdalene, who is depicted by the Savior as “a woman who understood everything”» — y el papel de María Magdalena, a quien el Salvador llama una mujer que entendía todo.
«Although this opinion is typical of Gnostic interpretation about the beloved disciple of Christ, the author does not make Mary Magdalene a symbol of secret knowledge, and in the tractate she does not come into conflict with the other disciples.» — con el matiz que Scopello añade: el autor no hace de ella un símbolo del conocimiento secreto ni la enfrenta con los demás discípulos.
«A short tractate of seven pages, the Revelation of Paul is found in a codex largely made up of apocalyptic treatises (First Revelation of James , V,3 ; Second Revelation of James , V,4 ; Revelation of Adam , V,5 ).» — Scopello sitúa la Revelación de Pablo en un códice compuesto en su mayoría por tratados apocalípticos.
«Written in a style that might attract the attention of readers or hearers, the Revelation of Paul makes use of the literary framework of the ascension to heaven of a privileged person— here, the apostle Paul—and through the ascension, it is said, divine revelation (the first meaning of the term apokalupsis ) is unveiled.» — y su forma: el marco literario de la ascensión al cielo de una persona privilegiada, por la que se desvela la revelación.
«This framework, a prevalent one in Jewish pseudepigrapha (e.g., Ascension of Isaiah, 1 and 2 Enoch, Testament of Abraham, Apocalypse of Abraham ), was often adopted by Gnostic writers to illustrate a central theme in Gnostic thought: the return of the soul to God after a dangerous ascent through the heavenly spheres.» — el marco que Scopello identifica como judío y su uso gnóstico: ilustrar el retorno del alma a Dios tras un ascenso peligroso por las esferas celestes.
«The Revelation of Paul opens with a meeting of Paul and a little child on a mountain of Jericho (an imaginary place: no mountain exists in Jericho).» — el detalle que Scopello consigna como dato: el encuentro ocurre en un monte de Jericó, lugar imaginario, porque en Jericó no hay monte.
«This suggests that only Paul’s spirit has undertaken the heavenly trip; his body, his likeness, has been left in the world.» — y la lectura que hace de la contemplación desde el cuarto cielo: solo el espíritu de Pablo hizo el viaje, y su cuerpo quedó en el mundo.
«the person of the old man whom Paul encounters at the gate of the seventh heaven is drawn from Daniel 7:13 and is also recognized in 1 Enoch 46–47, but this heavenly figure becomes, in the Gnostic treatise, the symbol of the demiurge, the lord of destiny, who tries to prevent the soul from returning to the place of her origin» — la identificación que Scopello hace del anciano del séptimo cielo: figura tomada de Daniel y de Enoc que aquí se vuelve símbolo del demiurgo, señor del destino que impide al alma volver a su origen.
«The three questions of the old man recall the three questions about Gnostic destiny in Excerpts from Theodotus 78, transmitted by Clement of Alexandria: “Where have I come from? Where am I? Where shall I go?”» — y el paralelo que traza: las tres preguntas del anciano recuerdan las de los Extractos de Teódoto sobre el destino gnóstico.
«The Revelation of Paul was probably composed in the second century in Egypt by an author familiar with Jewish traditions 10» — la datación que Scopello propone: siglo II en Egipto, por un autor familiarizado con las tradiciones judías; el tramo se corta al pie de la plana.
«ag Hammadi Codex V contains two works entitled simply “The Revelation of James.” According to the order in which these two texts were copied in this particular manuscript, modern scholarship has named them the “first” and the “second” to distinguish them. These attributes do not suggest any inherent order or sequence of events.» — Funk explica el nombre de los dos textos: el códice los titula igual y la erudición moderna los llamó primero y segundo por el orden de copia, sin que eso indique secuencia; la capitular *N* se pierde en el troceo.
«The James of these two texts is the brother of Jesus, traditionally nicknamed “James the Just” (or “the Righteous,” for his extensive practice of prayer, which also plays a certain role in these two revelations), who after Peter’s departure was the sole leader of the early Christian community in Jerusalem.» — y quién es el Santiago de ambos: el hermano de Jesús, apodado el Justo, único líder de la comunidad de Jerusalén tras la partida de Pedro.
«Both texts presuppose his being known as Jesus’s brother, but while the second uses this relationship as a point of departure for far-reaching theological developments, the first only mentions it in passing, even taking issue with its reality (James is the brother of Jesus, but “not physically,” 24, 26).» — el matiz que Funk marca entre los dos: el segundo hace de ese parentesco un punto de partida teológico y el primero lo menciona de paso y discute su realidad.
«The statements found in the answers are more or less identical with liturgical formulas recorded by Irenaeus of Lyon (Against Heresies 1.21.5) for the group of Valentinians that he calls Marcosians and later on by Epiphanius of Salamis (Panarion 36.3.1–6) for a group he calls Heracleonites.» — el hallazgo de Funk sobre las respuestas del ascenso: son casi idénticas a fórmulas litúrgicas que Ireneo registra para los marcosianos y Epifanio para los heracleonitas.
«The hearing that Jesus in the First Revelation of James predicts will happen during James’s ascension through the heavens therefore appears to be a dramatization of traditional liturgical formulas.» — y la conclusión que saca: el interrogatorio del ascenso parece una dramatización de fórmulas litúrgicas tradicionales.
«Obviously bypassing the twelve apostles, Jesus asks James to keep all these things to himself until he has a chance to communicate them to Addai, the person known as the legendary founder of Syrian Christianity.» — la cadena de transmisión que el texto estipula: saltándose a los doce apóstoles, Jesús encarga a Santiago transmitirlo a Addai, fundador legendario del cristianismo sirio.
«Taking into account the use of a Valentinian liturgical formula, the composition of this text can hardly have taken place earlier than the second half of the second century, possibly somewhat later.» — y la datación que de ahí se sigue: no antes de la segunda mitad del siglo II, quizá algo después.
«Another version of the First Revelation of James is preserved, under the title James , as the second tractate of Codex Tchacos.» — Funk consigna el segundo testimonio: otra versión bajo el título Santiago, segundo tratado del Códice Tchacos.
«Since the new text has become accessible only recently, it is not possible to take the newly available information fully into account here.» — y la reserva que pone a su propia edición: el texto nuevo se hizo accesible hace poco y no ha podido tomarse en cuenta del todo.
«he Second Revelation of James 1 has a rather complicated literary structure. Although it contains little real dialogue, it presents itself as a lengthy report that an anonymous priest gives» — Funk declara complicada la estructura literaria de la Segunda revelación de Santiago: apenas hay diálogo y se presenta como el informe largo de un sacerdote anónimo; la capitular *T* se pierde en el troceo.
«A striking feature of the literary makeup of Gnostic enlightenment as found in Jesus’s address to James is the unique use made of the brotherly relationship between Jesus and James.» — el rasgo que Funk destaca: el uso único que el texto hace de la relación fraterna entre Jesús y Santiago.
«This focus on the opposition between two gods—one with terrestrial and the other with celestial promises, one acting as a judge and the other with compassion—bears a strong resemblance to Marcion’s Antitheses .» — y el paralelo que traza: la oposición entre dos dioses, uno de promesas terrenas y otro de promesas celestes, se parece mucho a las Antítesis de Marción.
«It is in fact a prayer for death and, as such, one of the finest examples of a barely investigated type of prayer found in several corpora of Gnostic affiliation.» — cómo lee la oración final: es una oración POR la muerte, de un tipo poco estudiado que aparece en varios corpus de filiación gnóstica.
«Whether or not such prayers were part of a ritual in certain Christian Gnostic communities (a “mass for the dead” or for those about to die), we do not know.» — y el límite que él mismo pone a esa lectura: no se sabe si esas oraciones formaban parte de un ritual.
«originated in a portion of the exiled Jerusalem community, most likely in some part of Syria, and its closeness to Marcionite theology may suggest a time during the second century.» — la datación con su reserva: el texto vendría de una parte de la comunidad exiliada de Jerusalén, seguramente en Siria, y su cercanía con la teología marcionita sugiere el siglo II.
«A title opens the tractate, and the theme of the title is picked up in the first lines of the text: “The revelation (or apocalypse) that Adam taught his son Seth in the seven hundredth year” (64, 2–4).» — Scopello señala que el título abre el tratado y su tema se retoma en las primeras líneas: la revelación que Adán enseñó a su hijo Set en el año setecientos.
«The seed of Seth represents the chosen ones, who seek true knowledge through all their generations.» — y qué representa la simiente de Set: los elegidos, que buscan el conocimiento verdadero por todas sus generaciones.
«The analysis of these texts has led scholars of Gnostic religion to consider Sethians as a Gnostic school of thought with its own traditions and holy scriptures.» — la consecuencia que los estudiosos sacan: considerar a los setianos una escuela gnóstica con tradiciones y escrituras propias.
«The origin of the heavenly figure of the illuminator is discussed at length in the Revelation of Adam (77, 27–82, 19), and thirteen false stories of explanation are enumerated.» — la estructura que Scopello describe: el origen del iluminador se discute enumerando trece historias falsas de explicación.
«The fourteenth explanation (82, 19–28) is set in contrast with the preceding stories and attributed not to a “kingdom” but to “the generation without a king.”» — y la decimocuarta, contrastada con las anteriores y atribuida no a un reino sino a la generación sin rey.
«By attributing the writing to Adam, the author of the treatise endows it with significant authority.» — la función de la atribución: darle autoridad al escrito poniéndolo en boca de Adán.
«The Revelation of Adam has probably been the object of redactional attention. Charles W. Hedrick sees two distinct redactional sources in the composition of the treatise; Françoise Morard, on the other hand, underscores the coherence of the text.» — el desacuerdo que Scopello consigna sin arbitrar: Charles W. Hedrick ve dos fuentes redaccionales distintas y Françoise Morard subraya la coherencia del texto.
«There is no agreement among scholars about the background of this apocalypse. Is it a Jewish text that offers a polemic against mainstream Judaism? Is it a pre-Christian Gnostic text that has been influenced by Jewish apocalypticism and has adapted traditional apocalyptic themes to Gnostic thought? Is it possible to distinguish in it any Christian references, especially in the description of the third illuminator?» — y las tres preguntas que declara abiertas: si es un texto judío polémico, si es gnóstico precristiano influido por el apocalipticismo judío, o si cabe distinguir en él referencias cristianas.
«The date of the text can be ascribed to the end of the first century or the beginning of the second; interpolations, particularly the hymnic section of stories of the origin of the illuminator, can be dated somewhat later.» — la fecha que propone: fin del siglo I o principios del II, con las interpolaciones algo posteriores.
«ag Hammadi Codex VI contains a wide range of tractates; eight treatises are of different orientations, three of which belong to Hermetic gnosis, and the opening tractate in the codex is the Acts of Peter and the Twelve Apostles .» — Scopello sitúa el Códice VI y su variedad: ocho tratados de orientaciones distintas, tres de gnosis hermética; la capitular *N* se pierde en el troceo.
«The symbol of the pearl is central to the present text. Also known from the famous Hymn of the Pearl in the apocryphal Acts of Thomas , the pearl in the Acts of Peter and the Twelve Apostles symbolizes spiritual salvation.» — el símbolo central que identifica: la perla, conocida también por el Himno de la Perla de los Hechos de Tomás, que aquí simboliza la salvación espiritual.
«The name Lithargoel, said to be the name of Christ, is composed of two Greek words: lithos , “stone,” and argos , “shining,” followed by the Semitic honorific suffix el , which refers to God and appears often in angelic names.» — y la etimología de Litargoel: *lithos*, piedra, y *argos*, brillante, con el sufijo honorífico semítico *el*.
«This leads us to ask whether the Acts of Peter and the Twelve Apostles is a Gnostic text 7 or simply a treatise used by Gnostics because of the presence of themes familiar to them.» — la pregunta que Scopello deja abierta: si es un texto gnóstico o solo un tratado usado por gnósticos por sus temas familiares.
«The date of composition of the tractate can be assigned to the end of second century or the beginning of the third, a date that a number of parallels with the Shepherd of Hermas would seem to support.» — y la fecha que propone: fin del siglo II o principios del III, apoyada en paralelos con el Pastor de Hermas.
«he tractate entitled Thunder , or Thunder, Perfect Mind , is a kind of anomaly in the Nag Hammadi library. It belongs to none of the literary genres attested in the collection; it features no known Gnostic entity; and it has neither a narrative nor a didactic frame.» — Poirier declara al Trueno una anomalía en la biblioteca de Nag Hammadi: no pertenece a ninguno de sus géneros, no trae ninguna entidad gnóstica conocida y no tiene marco narrativo ni didáctico; la capitular *T* se pierde en el troceo.
«The speaker remains unnamed, but many features in the text show that the person or entity speaking is a feminine being.» — y quién habla en él: la voz queda sin nombre, pero muchos rasgos muestran que es un ser femenino.
«This characteristic explains why the tractate was at first compared with the Isis aretalogies—the self-proclamations in which the goddess Isis presents herself and lists her feats—or with the public addresses of female Wisdom in the Jewish scriptures (Proverbs 8:4–36; Sirach 24:3–22), but these parallels remain only partial.» — los dos paralelos que se le propusieron y su límite: las aretalogías de Isis y los discursos públicos de la Sabiduría en las escrituras judías, que Poirier declara solo parciales.
«Despite the absence of a clear literary structure, the text does show some kind of organization. It opens with a prologue (13, 2– 15) in which the speaker identifies herself and invites her listeners (or readers) to be attentive to her message, and it closes with a final exhortation to hear and learn her words in order to live and not die again (20, 26–21, 32). In between, the text is made up of sections more or less organized, of which the most striking feature is the constant use of contradictory statements.» — el rasgo que Poirier declara más llamativo: el uso constante de enunciados contradictorios.
«All those contradictory statements are best explained if we hypothesize that the reference to the “barbarians” is a cryptic designation of the Jews, and the female speaker of the tractate is a metamorphosis of the Jewish Wisdom» — la hipótesis con que los explica: los bárbaros del texto serían una designación críptica de los judíos y la hablante una metamorfosis de la Sabiduría judía; el tramo cruza de plana.
«But, at the same time, she exhibits features that the biblical wisdom tradition attributes to the opposite of Sophia, Folly, the “foolish woman” of Proverbs 9:13–18, depicted as a courtesan and a prostitute» — y la tensión que consigna: la hablante exhibe a la vez rasgos que la tradición sapiencial bíblica atribuye al opuesto de Sofía, la Necedad.
«Consequently, it cannot be argued, on the basis of this common stock, that Thunder maintains the same Gnostic perspective as the other two tractates.» — y la conclusión que saca, contra la inferencia fácil: de ese fondo común no se sigue que el Trueno mantenga la misma perspectiva gnóstica.
«The aretalogies convey only the positive part of Thunder ’s oppositions: whereas the speaker introduces herself as “the honored and the scorned,…the whore and the holy” (13, 16–18), the Hellenistic Isis is univocally sacred and blameless.» — la diferencia irreductible que marca con las aretalogías de Isis: estas transmiten solo la parte positiva, y la Isis helenística es unívocamente sagrada e irreprochable.
«Of course, Thunder is not a philosophical tractate, and its author wishes not only to teach the readers, but also to exhort and convert them.» — el límite que pone al paralelo filosófico: el Trueno no es un tratado filosófico y su autor quiere además exhortar y convertir.
«As to the place and date of composition, we are left with no positive indications. The mention of Egypt in Thunder 16, 7 points toward an Egyptian milieu, perhaps Alexandria, but this remains hypothetical.» — y su reserva sobre lugar y fecha: no hay indicaciones positivas, y la mención de Egipto apunta a un medio egipcio, quizá Alejandría, sin salir de la hipótesis.
«Those parallels are so close that we are compelled to suppose that one tractate is dependent upon the others or that the three» — el paralelo textual que Poirier mide: la sección del Trueno es tan cercana a pasajes de Sobre el origen del mundo y de La naturaleza de los arcontes que o uno depende de los otros o los tres beben de una fuente común; el tramo se corta al pie de la plana.
«This title features two significant terms: logos probably refers to a speech or a teaching, given here in written form; authentikos can be understood either as a speech of authority containing true statements (probably in opposition to other non-Gnostic teachings) or as an authentic presentation of the Gnostic tradition.» — Scopello desglosa el título del Discurso autorizado: *logos* remite a un discurso o enseñanza, y *authentikos* puede leerse como discurso de autoridad o como presentación auténtica de la tradición gnóstica.
«The most intense passages of Authoritative Discourse concern the soul’s prostitution, a theme common in other Nag Hammadi tractates and especially the Exegesis on the Soul of Codex II.» — el tema que declara más intenso: la prostitución del alma, común a otros tratados y sobre todo a la Exégesis del alma.
«The insertion of elements that do not belong to the narrative creates some awkwardness in the Gnostic account of the soul, and stylistic breaks (25, 26) and changes in person (26, 20: plural “we”) suggest that the text is a collection of separate accounts.» — y el indicio de composición que registra: los quiebres de estilo y el cambio de persona sugieren que el texto es una colección de relatos separados.
«One of the main themes of Authoritative Discourse is the sickness of the soul. This sickness is blindness, which wounds the soul’s eyes. Blindness is the symbol of ignorance in Gnostic speculation, while the ability to see is the image of true knowledge.» — el tema mayor: la enfermedad del alma es la ceguera, símbolo de la ignorancia en la especulación gnóstica, frente a la vista como imagen del conocimiento verdadero.
«This story of the soul in Authoritative Discourse applies to everybody. The soul is the image of every Gnostic, whether a man or a woman, who, while reading this literature, sees his or her own personal story retraced in a mythical mode.» — y a quién se aplica el relato según Scopello: a todos, porque el alma es la imagen de cada gnóstico, hombre o mujer, que al leer ve su historia personal contada en modo mítico.
«Authoritative Discourse , a tractate written with the goal of simplifying and proclaiming the Gnostic myth of the soul, may have been composed in Alexandria at the end of the second century or the beginning of the third. Some scholars deny any philosophical background to this text, while others maintain that it finds its rightful place in the Platonic tradition.» — la fecha y el desacuerdo final: Alejandría a fines del siglo II o principios del III, con estudiosos que niegan y otros que afirman su trasfondo filosófico platónico; el tramo cruza de plana.
«he Concept of Our Great Power is a tractate that exists only in the Coptic version of Nag Hammadi Codex VI. Translated from an original Greek text, it is twelve pages in length (36, 1–48, 15), and it has a few short lacunae.» — Scopello sitúa El concepto de nuestro gran Poder: existe solo en la versión copta del Códice VI, traducido de un griego perdido; la capitular *T* se pierde en el troceo.
«The title at the beginning of the tractate (“Intellectual Perception of Understanding; The Concept of the Great Power”) is different from the title at its end (“The Concept of Our Great Power”).» — y el dato que consigna sobre los dos títulos: el del principio es distinto del del final.
«The Concept of Our Great Power is a text that has been reworked by several hands at different times and has gone through more than one redaction.» — la composición que le atribuye: reelaborado por varias manos en tiempos distintos y pasado por más de una redacción.
«Furthermore, some sentences are practically meaningless, and this can be attributed either to clumsy work on the Greek text by the last editor or to a misunderstanding by the Coptic translator.» — y el defecto que declara sin resolver: algunas frases carecen casi de sentido, por torpeza del último editor griego o por mala comprensión del traductor copto.
«As to the date, if the “ruler of the west” is to be identified with Emperor Julian, as Williams has suggested, the last version of the tractate could have been written shortly after 360.» — la datación condicional que propone: si el arconte del oeste es el emperador Juliano, la última versión sería poco posterior al año 360.
«he Excerpt from Plato’s Republic is the fifth tractate of Nag Hammadi Codex VI, and it provides a Coptic version of a portion of the parable of Socrates in Plato’s Republic , Book 9, 588a– 589b, on the human soul.» — Meyer identifica el quinto tratado del Códice VI: una versión copta de un pasaje de la República de Platón sobre el alma humana; la capitular *T* se pierde en el troceo.
«In the parable Socrates compares the soul to a creature of three forms: a many-headed beast, a lion, and a human. The many-headed beast, Socrates suggests, stands for the lower passions, the lion for the higher passion of courage, and the human for reason, and the point of the parable is that the human—that is, reason—should watch over and cultivate the various aspects of the soul.» — y el contenido de la parábola: el alma como criatura de tres formas —bestia de muchas cabezas, león y humano— donde el humano, la razón, debe cuidar de las demás.
«This section of the Republic was popular during the early centuries of the common era, and it is cited by Eusebius of Caesarea in Preparation for the Gospel 12.46.2–6 and alluded to by the Neoplatonist authors Plotinus and Proclus.» — la difusión que Meyer documenta: Eusebio de Cesarea lo cita y Plotino y Proclo lo aluden.
«Schenke proposes that practitioners of Hermetic religion may have found Plato particularly attractive and may have thought of him as a student of Hermes, so that they could have associated this section from Plato’s Republic with other Hermetic texts» — la propuesta de Hans-Martin Schenke que Meyer recoge: los practicantes de la religión hermética pudieron ver en Platón un discípulo de Hermes y asociar este pasaje a textos herméticos.
«Some have maintained that the Coptic translator misunderstood the Greek text; 4 others have judged that the differences reflect deliberate gnosticizing tendencies on the part of the translator.» — las dos explicaciones que Meyer alinea para las diferencias con el griego: que el traductor copto entendiera mal, o que las diferencias reflejen una gnostización deliberada.
«Howard M. Jackson also refers to “the incapability of the Coptic language to render the complexities and niceties of Plato’s style.”» — y una tercera, de Howard M. Jackson: la incapacidad del copto para verter las complejidades y sutilezas del estilo de Platón.
«It is most likely that all these considerations contributed to the state of the Coptic translation that has been transmitted in Codex VI of the Nag Hammadi library.» — la conclusión con que Meyer no arbitra entre ellas: las tres consideraciones contribuyeron al estado de la traducción copta.
«he title of the sixth tractate of Nag Hammadi Codex VI has been accidentally torn off. On the basis of 53, 23–26, it can be approximately reconstructed as the Discourse on the Eighth and Ninth .» — Mahé explica el título del sexto tratado: se perdió al arrancarse el papiro y se reconstruye por una línea del propio texto; la capitular *T* se pierde en el troceo.
«This disciple in the Discourse on the Eighth and Ninth is far from being a novice. Hermes has already explained to him all of his “general lectures” and his “detailed lectures” (63, 1–2). There is only one thing left to be done: the disciple needs to pass through the last stage of spiritual perfection, which does not consist merely of learning but demands full personal involvement. In fact, he has to undergo an initiation into the divine mysteries of the Eighth and the Ninth, so that he may be born again and become a new person, directly inspired by God’s mind.» — la situación del discípulo: no es novicio, ya recibió todas las lecciones y le falta pasar la última etapa, una iniciación que lo haga nacer de nuevo.
«Soaring up to the eighth sphere, the Ogdoad, means first of all getting rid of the influence of the seven planets and gaining access to the superior world, the abode of the highest God.» — lo que significa subir a la Ogdóada según Mahé: librarse del influjo de los siete planetas y acceder al mundo superior.
«Why does rising again to the eighth and the ninth spheres necessarily mean being born again, or being granted regeneration? Because humanity’s coming down here below is, by contrast, a degeneration.» — y por qué ese ascenso es un renacer: porque la bajada de la humanidad aquí abajo es, por contraste, una degeneración.
«The central experience of this mystery seems to be a vision of oneself: “I see myself”» — la experiencia central del misterio según Mahé: una visión de sí mismo, *me veo a mí mismo*.
«The main exercise is prayer. Prayer aims at beseeching God’s free assistance (55, 14–15) and complements the meditative contemplation of the beauty of the soul that was begun during the previous days.» — el ejercicio principal que identifica: la oración, que pide la asistencia libre de Dios y completa la contemplación de la belleza del alma.
«Unlike the other two Hermetic writings from the Nag Hammadi library (the Prayer of Thanksgiving and the Excerpt from the Perfect Discourse ), this tractate was previously unknown.» — la primera de las tres razones del interés erudito: a diferencia de los otros dos escritos herméticos de la biblioteca, este era desconocido.
«there is not the slightest discontinuity between Egyptian and Jewish inspiration, since Moses supposedly was a disciple of Hermes Trismegistus.» — y el hallazgo con que Mahé cierra: desde el punto de vista hermético no hay discontinuidad entre inspiración egipcia y judía, porque se suponía a Moisés discípulo de Hermes Trismegisto.
«the spiritual power that brings about new birth is conveyed through a kiss (57, 26), a symbol and instrument of» — el medio de esa nueva vida según Mahé: un beso, símbolo e instrumento del amor divino; el tramo se corta al pie de la plana.
«he Prayer of Thanksgiving , which appears in Codex VI of the Nag Hammadi library as an epilogue to the Discourse on the Eighth and Ninth , was originally an independent writing destined to be recycled in different contexts.» — Mahé sitúa la Oración de acción de gracias: aparece en el Códice VI como epílogo del Discurso sobre la Ogdóada y la Enéada y era un escrito independiente destinado a reciclarse; la capitular *T* se pierde en el troceo.
«It also serves as the conclusion to both a Greek magical collection of texts (in the so-called Papyrus Mimaut) and Asclepius , a Latin adaptation of the Greek Perfect Discourse of Hermes Trismegistus.» — y los otros dos sitios donde aparece: una colección mágica griega, el Papiro Mimaut, y el Asclepio latino, adaptación del Discurso perfecto.
«Knowledge, as “the goal of learning” (Corpus Hermeticum X, 9), cannot possibly be a once-for-all fixed science. Rather, knowledge consists in gradually becoming aware of transcendent truth (IX, 4) by crossing, in some way, the sill of a “portal”» — la definición de conocimiento que Mahé sostiene: no una ciencia fijada de una vez, sino un ir advirtiendo gradualmente la verdad trascendente; el tramo cruza de plana.
«We should not be surprised by the realism of the sexual metaphors depicting the divine Father as endowed with male and female genitals, so that he never stops impregnating his own womb in order to fill up the universe with new creatures.» — el realismo de las metáforas sexuales que Mahé acota: el Padre divino con genitales masculinos y femeninos, que no deja de preñar su propia matriz.
«In fact, carnal generation is but a symbol of the ineffable. The “male and female” Hermetic God (Corpus Hermeticum I, 9) is not only a phallus and a womb, but also “light of mind” (64, 23) and “life of life” (64, 24)—that is, in Greek, ph s , a male principle, and z , a female principle, both of which God conveys to his» — y cómo hay que leerlas: la generación carnal es solo símbolo de lo inefable, y el Dios hermético masculino y femenino es también luz de la mente y vida de la vida.
«he eighth tractate of Nag Hammadi Codex VI derives from a teaching of Hermes Trismegistus to his main disciples Asclepius, Tat, and Ammon» — Mahé sitúa el octavo tratado del Códice VI: enseñanza de Hermes Trismegisto a sus discípulos Asclepio, Tat y Amón; la capitular *T* se pierde en el troceo.
«Only small fragments of the Greek original, whose title was Perfect Discourse , have been preserved. The Latin Asclepius , sometimes attributed to Apuleius, provides us with a complete version of the work.» — y el estado de los testimonios: del original griego, titulado Discurso perfecto, solo quedan fragmentos, y el Asclepio latino da una versión completa.
«However, a comparison of all the extant evidence proves that the Coptic is a fairly accurate translation from the Greek, whereas the Latin is a rather free adaptation.» — el cotejo que Mahé declara: el copto traduce del griego con bastante exactitud y el latín es una adaptación más libre.
«In fact, the text revives a literary genre that appeared as early as the first intermediate period (2190–2070 BCE ).» — el género que Mahé le reconoce a la predicción sobre Egipto: uno que aparece ya en el primer periodo intermedio.
«In comparison with the other Hermetic writings preserved in Nag Hammadi Codex VI, the Perfect Discourse seems at first glance confused, down-to-earth, and polytheistic.» — y el juicio que le merece a primera vista: confuso, terrenal y politeísta frente a los otros escritos herméticos del códice.
«Such a contrast is understandable if we keep in mind that Hermetism is not a philosophical system but a spiritual way.» — la clave con que lo explica: el hermetismo no es un sistema filosófico sino un camino espiritual.
«No form of piety should be rejected; every one of them should be observed in its proper place and at its appropriate level.» — y la regla que de ahí saca: ninguna forma de piedad se rechaza, cada una se observa en su lugar y en su nivel.
«he Paraphrase of Shem is an apocalypse, a revelation given by Derdekeas, the son of infinite Light, to Shem, the son of Noah.» — Roberge define la Paráfrasis de Sem: un apocalipsis, revelación dada por Derdekeas, hijo de la Luz infinita, a Sem, hijo de Noé; la capitular *T* se pierde en el troceo.
«The key to understanding the Paraphrase of Shem must be sought in its anthropology, and its most original feature lies in the devaluation of mind (nous ) and the central place given to thought.» — y dónde pone la clave del texto: en su antropología, con la desvalorización de la mente y el lugar central dado al pensamiento.
«The combination of these four constituents defines three classes of people: (1) psychics (material people), who are ruled by the soul and belong to Darkness (they have a body and soul); (2) noetics (mental people), who are ruled by the mind and belong to Faith (they have a body, soul, and mind); and (3) pneumatics (spiritual people), who are ruled by thought and belong to the Spirit (they have a body, soul, mind, and thought).» — y las tres clases que de ahí resultan: psíquicos regidos por el alma, noéticos regidos por la mente y pneumáticos regidos por el pensamiento.
«The first part of the story of creation (1, 16–2, 19) opens with the description of the three great powers, or roots, that existed in the beginning: Light, Darkness, and the Spirit.» — las tres grandes potencias o raíces del principio: Luz, Oscuridad y el Espíritu.
«Absolutely transcendent, Light has no female consort, is not the object of beatitude, and never enters into direct contact with creation.» — el rasgo que Roberge subraya en la Luz: absolutamente trascendente, sin consorte femenina y sin contacto directo con la creación.
«The state of harmony that ruled at the beginning between the roots occurred because each root governed in its own kingdom with no mixing with the others.» — la armonía del principio: cada raíz gobernaba en su propio reino sin mezclarse con las otras.
«However, the text insists on the inequality of the principles. Light possesses a great power and knows the lowliness of Darkness, while Darkness is completely unaware of the existence of a root higher than himself.» — y la desigualdad que el texto insiste en marcar: la Luz conoce la bajeza de la Oscuridad y la Oscuridad ignora por completo que exista una raíz superior a ella.
«the Paraphrase of Shem narrates three major crises: the flood, the destruction of Sodom, and the crucifixion of the Savior, which is linked to the end of time» — las tres crisis mayores que Roberge identifica en el relato: el diluvio, la destrucción de Sodoma y la crucifixión del Salvador.
«Notwithstanding some traits related to the so-called Sethian gnosis—for instance, the awareness of forming a chosen race out of a common ancestor and the division of history according to a tripartite plan—it cannot be said that the Paraphrase of Shem discloses Sethian gnosis.» — la adscripción que Roberge niega: pese a algunos rasgos setianos, no puede decirse que la Paráfrasis de Sem exponga gnosis setiana.
«A fundamental element is lacking: the originating triad of Father, Mother, and the Self-Generated One.» — y el elemento que declara faltante: la tríada originaria de Padre, Madre y el Autogenerado.
«The Paraphrase of Shem was largely inspired by the Valentinian system in the tripartite structure of its anthropology, and in its eschatology, which visualizes salvation on two levels.» — de dónde sí lo hace venir: del sistema valentiniano, en la estructura tripartita de su antropología y en su escatología de dos niveles.
«To sum up, while dipping liberally into the springs of the major Sethian and Valentinian systems, the author of the Paraphrase of Shem turns his back on them and follows his own way, in many respects anticipating Manichaeism.» — y su conclusión: el autor bebe a manos llenas de los sistemas setiano y valentiniano, les da la espalda y sigue su propio camino, anticipando en muchos aspectos el maniqueísmo.
«he Second Discourse of Great Seth , traditionally entitled the “Second Treatise (or Logos) of the Great Seth,” is a speech or message of Jesus about salvific knowledge and the true meaning of the crucifixion in the face of the theology of the emerging orthodox church.» — Meyer describe el Segundo discurso del gran Set: un discurso de Jesús sobre el conocimiento salvífico y el sentido verdadero de la crucifixión frente a la teología de la iglesia ortodoxa naciente; la capitular *T* se pierde en el troceo.
«The speaker throughout the Second Discourse of Great Seth is Jesus himself. Jesus proclaims the good news of salvation in the first-person singular, so that the text presents itself as the good news according to Jesus.» — y quién habla: Jesús mismo, en primera persona, de modo que el texto se presenta como la buena nueva según Jesús.
«Adonaios appears to be Lord of the Jewish people in the Second Discourse of Great Seth , and he is a fairly good archon.» — el hallazgo sobre Adonaios: parece ser el Señor del pueblo judío en este texto y resulta un arconte bastante bueno.
«The understanding of the crucifixion in the Second Discourse of Great Seth is one of the most fascinating aspects of the text.» — y lo que Meyer declara más fascinante del tratado: su comprensión de la crucifixión.
«There is a significant amount of laughter in the Second Discourse of Great Seth , as in the text that follows it in Codex VII, the Revelation of Peter , where the real Jesus—the living Jesus—is also portrayed laughing at the crucifixion.» — con el rasgo que comparte con la Revelación de Pedro: en los dos el Jesús viviente aparece riéndose de la crucifixión.
«he Revelation of Peter from Codex VII of the Nag Hammadi library is a Christian Gnostic apocalypse in which the Savior reveals to the apostle Peter the meaning of the crucifixion and the nature of genuine Christianity.» — Meyer define la Revelación de Pedro: apocalipsis cristiano gnóstico en que el Salvador revela a Pedro el sentido de la crucifixión y la naturaleza del cristianismo genuino; la capitular *T* se pierde en el troceo.
«The Nag Hammadi Revelation (or Apocalypse ) of Peter should not be confused with the Apocalypse of Peter that was composed in Greek and is now preserved mainly in Ethiopic translation,» — y la homonimia que advierte: no debe confundirse con el Apocalipsis de Pedro conservado sobre todo en etiópico.
«As the Revelation of Peter helps to clarify, the tradition of Peter, as with the other apostles, was discussed, interpreted, and fought over by a wide variety of people in the early church—including Christian Gnostics—in the interests of establishing apostolic authority for one group or another.» — y lo que el texto ayuda a ver: la tradición de Pedro fue discutida, interpretada y disputada por gente muy diversa para establecer autoridad apostólica.
«The Christological perspective of the Revelation of Peter leads to a careful set of distinctions between the living Jesus and the fleshly body of Jesus, and only the body of flesh is susceptible to suffering and death.» — la cristología que describe: una distinción cuidadosa entre el Jesús viviente y el cuerpo carnal de Jesús, y solo el cuerpo de carne padece y muere.
«This statement would suggest that there may well be another more exalted aspect of the Gnostic redeemer be yond the living Jesus, namely, the Savior as a transcendent spiritual being.» — y el matiz que él mismo añade: podría haber un aspecto más exaltado del redentor más allá del Jesús viviente, el Salvador como ser espiritual trascendente.
«They follow “an evil deceiver with complicated doctrines” (74, 18–20), conceivably the apostle Paul himself, the champion of the gospel of the cross,» — la identificación que Meyer propone con su reserva: el engañador maligno de doctrinas complicadas podría ser el propio apóstol Pablo, campeón del evangelio de la cruz.
«That term of derision for the opponents—heresy—is used here in a Christian Gnostic text to characterize the error of other Christians, including, 8 it would seem, those who are in the emerging orthodox church.» — y la inversión que señala: el término herejía se usa aquí en un texto cristiano gnóstico para caracterizar el error de otros cristianos.
«Andreas Werner suggests that the text may have been written around the end of the second century or the beginning of the third, perhaps in Syria or Palestine.» — la datación que recoge de Andreas Werner: fin del siglo II o principios del III, quizá en Siria o Palestina.
«on the basis of this sort of evidence Birger A. Pearson prefers to assign the text to “third-century Egypt, probably Alexandria.» — y la de Birger A. Pearson, apoyada en los canales secos: Egipto del siglo III, probablemente Alejandría.
«he Teachings of Silvanus is extant only in the Coptic version found in Nag Hammadi Codex VII, a translation from the original Greek.» — Pearson sitúa Las enseñanzas de Silvano: solo existe en la versión copta del Códice VII, traducida del griego; la capitular *T* se pierde en el troceo.
«The Teachings of Silvanus is the only non-Gnostic tractate in Nag Hammadi Codex VII and one of the few non-Gnostic tractates in the corpus as a whole.» — y el dato que la distingue en el corpus: es el único tratado no gnóstico del Códice VII y uno de los pocos de toda la colección.
«In form, it is a wisdom writing similar to classical Jewish wisdom compendia such as the biblical book of Proverbs or the deuterocanonical Ecclesiasticus (Sirach ). In such literature a teacher offers instructions and admonitions to a pupil whom he refers to as his “son.”» — el género que le asigna: un escrito sapiencial como los compendios judíos, con un maestro que instruye a un pupilo al que llama hijo.
«Although attempts have been made to understand the tractate as a “unified whole,” 5 it is clearly an agglutinative text that has grown over a considerable period of time.» — y su lectura de la composición: pese a los intentos de leerlo como un todo unificado, es un texto aglutinante crecido a lo largo de mucho tiempo.
«Although one scholar has argued that the tractate is a Gnostic work, 16 it can be shown, on the contrary, that it contains a number of anti-Gnostic polemics.» — el desacuerdo que Pearson consigna y resuelve con datos: se ha sostenido que el tratado es gnóstico, y él señala que trae varias polémicas antignósticas; el tramo cruza de plana.
«Although it has been argued that the title of the tractate could refer to a fourth-century Egyptian teacher named Silvanus, 19 it is more likely that the Silvanus referred to in the title is meant to refer to the co-worker of the apostle Paul (2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and Peter» — la identificación del Silvano del título que Pearson prefiere: el colaborador de Pablo y de Pedro, y no un maestro egipcio del siglo IV.
«Of course, attribution to the historical Silvanus is impossible, as can be seen from the tractate’s content. The title is probably secondary, meant to attribute the tractate to the co-worker of the apostle Paul, who is explicitly named in it (108, 30). But who the real author (or final editor) was, no one knows.» — y el límite que le pone: la atribución al Silvano histórico es imposible por el contenido, y nadie sabe quién fue el autor real.
«Since the tractate reflects knowledge of the teachings of Origen, it should probably be dated to sometime after his death in 254, sometime in the late third century.» — la datación que propone: como el tratado conoce las enseñanzas de Orígenes, debe fecharse después de su muerte en 254, a fines del siglo III.
«n the Three Steles of Seth , which shows no traces of Christian influence, the traditional two steles, or tablets of stone and brick, on which Seth was said to have preserved from destruction by flood or fire the vast sum of astrological lore revealed to him (cf. Josephus Jewish Antiquities 1.67.1–71.5) have now become three steles recording three doxological hymns.» — Turner sitúa Las tres estelas de Set: sin rastros de influencia cristiana, las dos estelas tradicionales en que Set habría preservado la ciencia astrológica se vuelven aquí tres estelas con tres himnos doxológicos; la capitular *I* se pierde en el troceo.
«These hymns of praise, anciently preserved for the elect “living and unshakable generation” and supposedly discovered by Dositheos, the reputed founder of Samaritan Gnostic religion, constitute a virtual Sethian hymnal.» — y lo que el texto es a su juicio: prácticamente un himnario setiano, atribuido al hallazgo de Dositeo, reputado fundador de la religión gnóstica samaritana.
«One is led to suppose that a mystagogue may have spoken these prayers in the presence of a group of contemplative practitioners, as a way of articulating the stages of mental abstraction and contemplation they undergo.» — la conjetura que Turner propone sobre su uso: un mistagogo habría dicho estas oraciones ante un grupo de practicantes contemplativos.
«Like Allogenes , the complete absence of baptismal motifs seems to represent a phase of Sethianism in which the ascensional rite has become detached from the older baptismal mystery in favor of a practice of contemplative ascent.» — y el hallazgo que le parece decisivo: la ausencia completa de motivos bautismales indica una fase del setianismo en que el rito de ascenso se desligó del misterio bautismal.
«On the whole, the Three Steles of Seth is probably contemporary with Zostrianos and Allogenes but earlier than Marsanes and the Bruce Codex, even though it seems to preserve a simpler and perhaps earlier version of the basic structure and function of the Barbelo Aeon than do the other Platonizing Sethian treatises.» — la datación relativa que propone: contemporáneo de Zostrianos y Alógenes y anterior a Marsanes y al Códice Bruce; el tramo cruza de plana.
«Probably originally composed in Greek in late second- or early third-century Alexandria, it reflects a non-Christian form of Gnostic Sethianism that had thoroughly reinterpreted its ritual and mythological traditions by means of a massive fund of second-century Neopythagorean and Middle Platonic metaphysical speculation whose originality had commended Zostrianos and its sister treatise Allogenes the Stranger to the critical attention of Plotinus and his circle in third-century Rome.» — y su ubicación: griego de la Alejandría de fines del siglo II o principios del III, forma no cristiana del setianismo reinterpretada con especulación neopitagórica y medioplatónica, que llamó la atención crítica de Plotino y su círculo.
«Those two treatises and the Three Steles of Seth and Marsanes are all sufficiently heavily indebted to Platonism as to merit the designation “Platonizing Sethian treatises.”» — el rótulo con que Turner agrupa cuatro textos: tratados setianos platonizantes.
«According to Plotinus, the entire metaphysics of the Platonizing Sethian texts, especially Zostrianos , probably the main target of his critique in Ennead II, 9 [33] 6, was a grand misrepresentation of Plato’s philosophy and a violation of philosophical method;» — la objeción antigua que Turner consigna: según Plotino, la metafísica de estos textos era una tergiversación de la filosofía de Platón y una violación del método filosófico.
«rather than flatly asserting the authority of revealed truth as the basis of their novel interpretations, the authors and users of such texts ought to present their own opinions with courtesy and philosophical method.» — y qué reclamaba en su lugar: que los autores presentaran sus opiniones con cortesía y método filosófico en vez de afirmar sin más la autoridad de la verdad revelada.
«Of special interest is the source shared in common between Zostrianos (66, 14–68, 13; 74, 17–75, 21) and the later, fourth-century Christian theologian Marius Victorinus’s Against Arius (I, 50, 1–21), which seems to be an epitome or commentary on Plato’s Parmenides , especially its first hypothesis, 137c–142a.» — el hallazgo que Turner declara de especial interés: la fuente compartida entre Zostrianos y el Contra Arrio de Mario Victorino, que parece un epítome o comentario del Parménides de Platón.
«ostrianos contains a pseudonymous account of the otherworldly journey of Zostrianos, legendary son of Yolaos and» — Turner sitúa Zostrianos: relato seudónimo del viaje al otro mundo de Zostrianos, hijo legendario de Yolaos; la capitular *Z* queda suelta en el troceo y el tramo se corta al pie de la plana.
«In Zostrianos , this rite, originally entailing immersion in ordinary water, has become entirely transcendentalized beyond the earthly pl» — la transformación del rito que Turner describe: el bautismo, que antes era inmersión en agua ordinaria, queda enteramente trascendentalizado más allá del plano terrenal; el tramo se corta al pie de la plana.
«he Letter of Peter to Philip is the second and concluding tractate of Nag Hammadi Codex VIII, after the long and sprawling Sethian text Zostrianos , and it occupies most of the last pages of the codex (132, 10–140, 27).» — Meyer sitúa la Carta de Pedro a Felipe como segundo y último tratado del Códice VIII; la capitular *T* se pierde en el troceo.
«Another version of the text has come to light, as the opening tractate of Codex Tchacos, and it includes the titular subscript [t ]epistol e petros ša philippos , “The Letter of Peter to Philip.”» — y el segundo testimonio: otra versión abre el Códice Tchacos, con su propio título al final.
«The Letter of Peter to Philip provides an alternative understanding of “Pentecost” stories as they are told in the New Testament (Acts 1–2; John 20).» — la lectura de Meyer sobre su forma: ofrece una versión alternativa de los relatos de Pentecostés del Nuevo Testamento.
«There are no overtly Christian elements whatsoever in the story of the Mother in the Letter of Peter to Philip .» — el hallazgo de voz que Meyer consigna: en el relato de la Madre no hay ningún elemento abiertamente cristiano.
«Nonetheless, the similarities with Sethian texts are not overwhelming, and it is most appropriate to conclude that the Letter of Peter to Philip may simply reflect some of the themes and terms often thought to be typical of Sethian Gnostic thought.» — y la reserva con que acota la adscripción: las semejanzas con los textos setianos no son abrumadoras y el texto puede solo reflejar temas tenidos por típicos.
«According to the Letter of Peter to Philip , Jesus suffers, though not to atone for human sins. Jesus suffers as a divine being in this world who illustrates what it means to enter into and overcome mortal existence.» — la cristología que Meyer describe: Jesús sufre, aunque no para expiar los pecados humanos, sino como un ser divino que muestra qué es entrar en la existencia mortal y vencerla.
«A Christological tension remains in the sermon of Peter in the Letter of Peter to Philip as Peter affirms the passion and death of Christ and still professes the glorious divinity of the Savior, for whom suffering and death are strange and foreign, and who is also able to transcend death and embrace life and thereby show the way for mortal people to do the same.» — y la tensión que declara sin resolver: Pedro afirma la pasión y la muerte de Cristo y a la vez profesa la divinidad gloriosa del Salvador, para quien sufrir y morir son cosas ajenas.
«he tractate Melchizedek is extant only in the Coptic version found in Nag Hammadi Codex IX, a translation from the original Greek. But it is only partially extant, for it is in a very fragmentary state. Only 19 lines out of some 750 are fully preserved. Partially preserved are 467 lines, of which 199 have been restored by scholarly conjecture. What remains of the text is, therefore, open to different interpretations.» — Pearson mide el estado del tratado Melquisedec: de unas setecientas cincuenta líneas solo diecinueve se conservan enteras, y lo que queda admite interpretaciones distintas; la capitular *T* se pierde en el troceo.
«Formally, the tractate is an apocalypse attributed to Melchizedek, the ancient “priest of God Most High” named in Genesis 14:18.» — y su forma: un apocalipsis atribuido a Melquisedec, el antiguo sacerdote del Dios Altísimo de Génesis.
«The juxtaposition of the victory of Jesus Christ over his enemies on page 25 and Melchizedek’s victory over his enemies on page 26 poses a fundamental question: what is the relationship between Jesus Christ and Melchizedek?» — la pregunta que Pearson declara fundamental: cuál es la relación entre Jesucristo y Melquisedec.
«The solution favored here is that Melchizedek and Jesus Christ are identified in some way.» — la solución que prefiere: que Melquisedec y Jesucristo se identifican de algún modo.
«An opposing point of view has been put forward by Hans-Martin Schenke, Jean-Pierre Mahé, and Claudio Gianotto. They reject the identification presented here and separate the roles played in the text by Jesus Christ and Melchizedek.» — y el desacuerdo que consigna sin armonizar: Hans-Martin Schenke, Jean-Pierre Mahé y Claudio Gianotto rechazan esa identificación y separan los dos papeles.
«he fifty-two-line Thought of Norea is more properly an “ode to Norea,” wife-sister of Seth, conceived as a manifestation of Sophia, the “fallen” divine Wisdom, who will be restored along with her spiritual progeny into the divine world by the very aeons from which she once departed.» — Turner precisa el género de El pensamiento de Norea: más propiamente una oda a Norea, esposa y hermana de Set, concebida como manifestación de Sofía; la capitular *T* se pierde en el troceo.
«Named by modern editors after the phrase “the thought (no sis ) of Norea” toward the end of the text (29, 3), this short poetic text was originally untitled,» — y el origen del título: los editores modernos lo tomaron de una frase del final, porque el texto no tenía título.
«Just as the Epinoia of Light in Three Forms of First Thought and the Secret Book of John represents Sophia, so also Norea in the Thought of Norea is a symbolic equivalent of Sophia,» — la equivalencia que Turner establece: Norea es un equivalente simbólico de Sofía, que busca la restauración corrigiendo la deficiencia que ella misma originó.
«The Thought of Norea, Three Forms of First Thought , and the Holy Book of the Great Invisible Spirit seem to assume or stress the innocence of Epinoia/Sophia such that her restoration to the Light no longer requires repentance for her unintentional but arrogant generation of the world creator without the aid of her appointed consort, as described in the Secret Book of John .» — y el hallazgo que consigna: estos textos suponen la inocencia de Epinoia y Sofía, de modo que su restauración ya no exige arrepentimiento.
«he Testimony of Truth is extant only in the Coptic version found in Nag Hammadi Codex IX, a translation from the original Greek. Unfortunately, almost half of the text is lost, owing to the damaged condition of the manuscript. Enough remains, nevertheless, for us to gain a good picture of the tractate’s content.» — Pearson mide el estado del Testimonio de la Verdad: casi la mitad del texto se ha perdido por el daño del manuscrito, y lo que queda basta para hacerse una idea; la capitular *T* se pierde en el troceo.
«The title now in regular use has been editorially assigned on the basis of a major theme found in the tractate (“word of truth,” 31, 8; “true testimony,” 45, 1), part of its polemical thrust.» — y el origen del título: se lo asignaron los editores por un tema mayor del tratado.
«The author is intent upon presenting his version of the truth—a radically encratic Gnostic Christianity—and contrasting this with the false opinions and practices of his “heretical” opponents.» — lo que Pearson declara propósito del autor: presentar su versión de la verdad, un cristianismo gnóstico radicalmente encrático, frente a las opiniones de sus oponentes.
«Interestingly enough, the author’s opponents also include fellow Gnostics, such as the Valentinians, Basilidians, Simonians, and others, with whose practices he vehemently disagrees.» — el hallazgo que Pearson subraya: los oponentes del autor incluyen también a otros gnósticos, valentinianos, basilidianos y simonianos.
«In a rather bizarre allegory, the author interprets the martyrdom of Isaiah (his being sawed in two) to refer to the divisions between those governed by corruptibility and darkness and those who belong to incorruptibility and light» — la alegoría que Pearson llama extraña: el martirio de Isaías, aserrado en dos, leído como la división entre los de la corruptibilidad y los de la luz.
«arsanes is a fourth-century Coptic translation of an originally Greek revelation discourse produced in the late third or early fourth century.» — Turner sitúa Marsanes: traducción copta del siglo IV de un discurso de revelación griego de fines del III o principios del IV; la capitular *M* se pierde en el troceo.
«It is badly damaged, and only a few blocks of continuous text survive on pages 1–10, whose numeration is certain, and on pages 13–22, 25–46, 55–58, and 61–68, with uncertain numeration; the other pages are either lost or survive in small fragments. Even the title “[M]arsanes” hardly survives.» — y el estado del manuscrito: muy dañado, con solo unos bloques de texto continuo, y hasta el título apenas sobrevive.
«Marsanes is a first-person revelation dialogue written to establish the authority of its putative author and central character, the prophet-mystic Marsanes—whose name seems to be of Syrian origin—as the inspired leader and teacher of a small group of relatively well indoctrinated Sethian Gnostics.» — el propósito que le atribuye: establecer la autoridad del profeta místico Marsanes como líder y maestro de un grupo chico de gnósticos setianos.
«This suggests a Sethian community that thrives on speculations about theurgic ritual, popular astrology and arithmology, the properties of language that symbolize the nature and relationships of the soul, and the nature and origin of the intelligible and sensible worlds.» — y la comunidad que de ahí infiere: una que prospera en especulaciones sobre ritual teúrgico, astrología popular, aritmología y las propiedades del lenguaje.
«Probably the latest of the four Platonizing Sethian treatises (along with Zostrianos , the Three Steles of Seth , and Allogenes the Stranger ), Marsanes effected a rapprochement of traditions at home in Gnostic Sethianism with contemporary Greek grammatical theory and Middle Platonic/Neoplatonic metaphysics and epistemology as a means of expounding the true nature of the Sethian divine and cosmic hierarchy and assuring its recipients of their ultimate salvation.» — la datación relativa: probablemente el último de los cuatro tratados setianos platonizantes.
«he title of the first tractate of Codex XI, “The Interpretation (herm neia ) of Knowledge (gn sis ),” is written both on the flyleaf of the codex and at the end of the text. The precise meaning of this title is not clear; it may well have been invented in the course of transmission.» — Thomassen acota el título de La interpretación del conocimiento: su sentido preciso no está claro y bien pudo inventarse en la transmisión; la capitular *T* se pierde en el troceo.
«The text is poorly preserved, as is the case with Codex XI in general; more than half the text has been lost, and many lines can only be tentatively restored.» — y el estado del texto: mal conservado, con más de la mitad perdida y muchas líneas solo restituibles tentativamente.
«The main theme of the homily is humility, and ideas related to this theme, such as endurance in adversity and the importance of faith, are stressed in the text. Exhorting his audience to be humble and to remain steadfast in faith is the author’s overriding concern.» — el tema mayor que identifica: la humildad, con la perseverancia en la adversidad y la importancia de la fe.
«In this way, the Interpretation of Knowledge offers a rare glimpse into the social dynamics of a Gnostic Christian community.» — y lo que el texto deja ver, según Thomassen: una rara mirada a la dinámica social de una comunidad cristiana gnóstica.
«More precisely, the tractate can be assigned to a Valentinian homiletic tradition on account of numerous parallels with other Valentinian texts:» — la adscripción que propone con sus pruebas: una tradición homilética valentiniana, por numerosos paralelos con otros textos valentinianos; el tramo cruza de plana.
«The descriptions of the suffering Savior are intended above all as a moral paradigm for the audience.» — la función que atribuye a las descripciones del Salvador que sufre: servir sobre todo de paradigma moral para la audiencia.
«The final part of the homily (from p. 15 on) reveals that some members feel disgruntled because they are accorded a lower status in the community than others.» — y el conflicto interno que el texto deja ver: algunos miembros se sienten disgustados por ocupar un estatus inferior.
«he second tractate of Codex XI is an untitled treatise that in scope and vocabulary resembles the Valentinian treatises presented by the church fathers.» — Thomassen sitúa la Exposición valentiniana: tratado sin título que en alcance y vocabulario se parece a los tratados valentinianos que presentan los padres de la iglesia; la capitular *T* se pierde en el troceo.
«Unfortunately, more than half of the text has been lost, due to the extensive damage suffered by this codex.» — y el estado del texto: se ha perdido más de la mitad por el daño del códice.
«Thus, the tractate also gives us some idea about the relatively independent style of an individual Valentinian teacher.» — lo que el tratado permite ver según Thomassen: el estilo relativamente independiente de un maestro valentiniano concreto.
«In its presentation of the protology, Valentinian Exposition seems to be combining different Valentinian traditions.» — y su composición: en la protología parece combinar tradiciones valentinianas distintas.
«The author first endorses the view of “some people,” who attribute to the Boundary a set of four powers (26–27), and later (27–28) he goes on to discuss the opinion of “others,” that there are only two powers.» — el desacuerdo interno que el propio tratado consigna: unos atribuyen cuatro poderes al Límite y otros solo dos.
«llogenes the Stranger is a pseudonymous apocalypse or revelation discourse narrating the otherworldly ascent of Allogenes (allogen s , “of another [allos ] kind [genos ],” the “Stranger” or “Foreigner”) and the revelations he received from various divine beings.» — Turner sitúa Alógenes el Extranjero: apocalipsis seudónimo que narra el ascenso de Alógenes, cuyo nombre significa de otra clase; la capitular *A* se pierde en el troceo.
«The term “Allogenes”—that is, “of another kind/race”—is evidently a play on the tradition in Genesis 4:25 of Seth’s birth as “another seed” (sperma heteron ) in contrast to Abel, born in the likeness and image of Adam (Genesis 5:3), who was the first to bear of the image of God» — y la etimología que le da: un juego con la tradición de Génesis sobre el nacimiento de Set como otra simiente; el tramo cruza de plana.
«More recently, the name Allogenes has shown up in a fragment from the Book of Allogenes from Codex Tchacos, where “Allogenes” seems to play the role of Jesus in resisting the temptations of Satan.» — el hallazgo reciente que Turner consigna: el nombre aparece en un fragmento del Libro de Alógenes del Códice Tchacos, donde Alógenes hace el papel de Jesús ante las tentaciones de Satanás.
«The Unknowable One: the supreme, preexistent divine principle, utterly beyond being and comprehension, who seems sometimes to be distinguished from and sometimes equated with the Invisible Spirit.» — el principio supremo del texto: el Incognoscible, más allá del ser y de la comprensión, que a veces se distingue y a veces se identifica con el Espíritu Invisible.
«ypsiphrone , which means “high-minded one” or perhaps “arrogant one,” is the fourth and last treatise of Nag Hammadi Codex XI (69, 23–72, 35).» — Turner traduce el título del cuarto tratado del Códice XI: Hypsifrone, la de mente alta o quizá la arrogante; la capitular *H* se pierde en el troceo.
«It presently consists of four large and two or three small fragments containing the lower portions of the inner and outer margins of two or three papyrus leaves, which must have originally contained the entirety of this short treatise.» — y el estado en que se conserva: cuatro fragmentos grandes y dos o tres chicos con los márgenes inferiores de dos o tres hojas.
«Apart from the poor condition of the treatise, even its cryptic title affords little insight into its content.» — la reserva de Turner sobre el contenido: ni siquiera el título críptico da mucha luz.
«One may conjecture that Hypsiphrone represents a somewhat haughty or even arrogant female who abandons her dwelling in the “place of her virginity,” perhaps a realm where there are no distinctions of gender, to explore the earthly realms beyond it.» — y la conjetura que propone: Hypsifrone sería una figura femenina altiva que abandona el lugar de su virginidad para explorar los ámbitos terrenales.
«he Sentences of Sextus in Codex XII is a partially preserved Coptic version of a work previously known in its entirety and entitled in Greek Sextou gn mai , the Sentences of Sextus .» — Poirier sitúa las Sentencias de Sexto: versión copta parcial de una obra ya conocida entera en griego; la capitular *T* se pierde en el troceo.
«Formally, they present themselves as a gnomology (a collection of sentences, or aphorisms, put into the mouth of an unnamed spiritual master addressing an undesignated audience) about proper religious and moral behavior.» — y el género: una gnomología, colección de sentencias puestas en boca de un maestro espiritual sin nombre sobre la conducta religiosa y moral debida.
«Nevertheless, it seems that the real identity of the author of the aphorisms was no clearer for ancient readers than it is for us today.» — la identidad del autor, que Poirier declara tan oscura para los antiguos como para nosotros; el tramo cruza de plana.
«Although not impossible, authorship by the Roman bishop remains highly improbable. It was ironically criticized by Jerome and is generally rejected by modern scholarship.» — y la atribución al papa Sixto II, que consigna como improbable y generalmente rechazada.
«Therefore, either these sentences were originally Christian and were secondarily de-Christianized, or, on the contrary, they were pagan from the beginning and later underwent a Christian rewriting.» — la alternativa que Poirier deja planteada sobre el fondo común con otras colecciones: o las sentencias eran cristianas y se descristianizaron, o eran paganas y se reescribieron en clave cristiana.
«sixteen papyrus pages containing Three Forms of First Thought (or Trimorphic Protennoia ) and the first ten lines of another copy of On the Origin of the World , discovered inside the front cover of Nag Hammadi Codex VI, constitute the remains of what would have been an entire Nag Hammadi Codex» — John D. Turner abre su introducción a *Tres formas del primer pensamiento* (*Protennoia trimórfica*, NHC XIII,1) describiendo el estado material del códice.
«Three Forms of First Thought is an early (“Barbeloite”) Sethian treatise in the form of a tripartite aretalogy (recitation of the powers, deeds, and attributes) of Protennoia-Barbelo, the First Thought of the Sethian supreme deity» — Turner clasifica el tratado dentro del sethianismo barbeloíta y lo describe como aretalogía.
«Third, Protennoia is the fully articulate Word, or Logos, of the Thought who descends in the likeness of successively lower powers and, entering the “tents” of her members, confers upon them the saving baptismal rite of the Five Seals by which they are immersed in divine “living water”— whose divine luminescence washes away their corporeal nature» — Turner resume el tercer descenso de Protennoia, el del Logos que confiere los Cinco Sellos.
«Protennoia is manifested successively as silent thought, audible sound or voice, uttered speech, and finally as the fully articulate Logos» — Turner describe la gradación de la manifestación de Protennoia y la vincula con la distinción estoica entre *logos endiathetos* y *logos prophorikos*.
«This is the same pattern that underlies the Johannine prologue, an independent composition that also was likely to have been a product of a similar form of wisdom speculation» — Turner empareja el esquema de los tres descensos con el prólogo de Juan.
«It appears that Three Forms of First Thought has been secondarily Christianized. Three glosses identifying the Son Autogenes as the Christ in the first subtractate (37,[31]; 38, 22; 39, 6–7) probably derive from the traditional Barbeloite theogonical material common to the Secret Book of John and Irenaeus Against Heresies 1.29, upon which the author drew for the first narrative insertion» — Turner consigna la cristianización secundaria del tratado.
«Rather than designating a fivefold immersion in the Living Water, the Five Seals are interpreted as a five-stage ritual of psychical ascent: the investiture of the stripped Spirit with light, its enthronement, its baptism by Micheus, Michar, and Mnesinous in the spring of Living Water, its glorification with the Fatherhood, and its rapture into the light» — Turner interpreta los Cinco Sellos como rito de ascenso psíquico en cinco etapas y no como inmersión quíntuple.
«Gospel of Mary represents the only extant early Christian gospel ascribed to a woman» — Karen L. King abre su introducción al *Evangelio de María* (BG 8502,1; P. Oxy. 3525; P. Ryl. 463).
«the core issue at stake concerns who has understood the teachings of the Savior. Who is able to go forth and preach the gospel? Mary’s stability of character and advanced teaching present her as the model disciple. Peter, on the other hand, has not understood» — King lee la disputa entre los discípulos como pleito sobre quién entendió la enseñanza.
«Although the generic terms here are masculine (“man,” “son of man”), the work is struggling to represent a view of both the human and the divine as essentially genderless. The only term used in the Gospel of Mary for God is» — King observa que el texto trabaja por una imagen sin género de lo humano y lo divino.
«His point is theological: God is the author of everything that exists, and God is completely good; hence sin cannot really exist» — King explica la sentencia del Salvador sobre el pecado.
«Human beings “make sin,” the Savior says, when they turn away from God and are overcome by ignorance and erroneous passions» — King precisa dónde sitúa el evangelio el origen del pecado.
«Although the Gospel of Mary is ascribed to Mary (most likely Mary of Magdala), it is impossible to imagine a Jewish author for this gospel. The ascription may point instead to an early Christian group that appealed to her for apostolic authority, much as other communities in the second century were» — King discute la atribución del evangelio.
«The gospel shows no knowledge of the later fiction that Mary of Magdala was a repentant prostitute, but instead agrees with the gospel portrait of her as a prominent disciple of Jesus and witness to the resurrection» — King descarta la leyenda de María de Magdala como prostituta arrepentida.
«Three fragmentary copies of the Gospel of Mary have been found in Egypt. The first is a version in Coptic, discovered in 1896 near the area of Achmim» — King cuenta las copias conocidas; el tramo se corta antes de la llamada de nota.
«Since the Greek fragments date to the early third century, scholars are unanimous in dating the Gospel of Mary to the second century. Egypt is a likely location for composition, since all copies of the text were found there, but Syria has also been proposed» — King data el evangelio en el siglo II.
«Act of Peter is the fourth and concluding tractate in Berlin Gnostic Codex 8502, following the Gospel of Mary , the Secret Book of John , and the Wisdom of Jesus Christ . The text occupies pages 128–41 of the codex, although pages 133–34 are missing» — Marvin Meyer abre su introducción al *Acto de Pedro* (BG 8502,4) situándolo en el Códice Gnóstico de Berlín.
«Such a use of the singular is also demonstrated in an instance of “The Act of Andrew,” as Gilles Quispel has noted, 1 and hence it may be concluded that the story told in the Act of Peter represents one “act” in what is potentially a series of apostolic acts» — Meyer explica el título en singular, *tepraxis*, apoyándose en Gilles Quispel.
«If the Act of Peter may belong to the opening of the Acts of Peter , then the events that are described in the present text were most likely thought to have taken place in Jerusalem» — Meyer conjetura el lugar de los hechos narrados.
«There is nothing specifically Gnostic about the Act of Peter . Rather, this is an encratite text with a message proclaiming sexual self-control and extolling the value of virginity» — Meyer niega carácter gnóstico al tratado y lo llama encratita.
«Nonetheless, Douglas M. Parrott has suggested that the Act of Peter may have been included with Gnostic texts in the Berlin Codex because it could be interpreted in a Gnostic manner» — Meyer recoge la hipótesis de Douglas M. Parrott sobre por qué el texto entró en un códice gnóstico.
«Whatever we may think of Parrott’s suggestion, the Act of Peter would have been very attractive to Christian folks, like monks or any who might have ascetic interests, at a time, for instance, around the end of the second century» — Meyer fecha y sitúa el público probable del texto.
«Gospel of Judas , the third tractate in Codex Tchacos, occupies pages 33–58 of the codex, where it follows the Letter of Peter to Philip and James , a version of the First Revelation of James , also found in Nag Hammadi Codex V» — Marvin Meyer abre su introducción al *Evangelio de Judas* situándolo en el Códice Tchacos.
«but the title was known from Irenaeus of Lyon (Against Heresies 1.31.1), who denounced the Gospel of Judas in around 180 as a text read by people he called Gnostics and included in his denunciation a brief description of its contents» — Meyer recuerda que Ireneo de Lyon denunció el título hacia 180.
«Thus Judas is not designated, pseudonymously, as the author of the gospel. Rather, this is the “Gospel About Judas” or even the “Gospel for Judas,” and his relationship to Jesus and his role in the story of the last days of Jesus are focal points of the gospel» — Meyer lee el título copto como *Evangelio sobre Judas* y no *según Judas*.
«Jesus laughs a great deal in the Gospel of Judas , as he also laughs in the Secret Book of John , the Wisdom of Jesus Christ , the Second Discourse of Great Seth , and the Revelation of Peter» — Meyer anota la risa de Jesús como rasgo compartido con otros tratados.
«it turns out that their god is the demiurge, the creator of this world, and not the transcendent deity who is exalted over all» — Meyer distingue al dios de los discípulos del dios trascendente.
«In Sethian texts, Barbelo is commonly understood to be the divine Mother, and the Barbelo Aeon is featured in a number of Sethian Gnostic texts, especially Platonizing Sethian texts» — Meyer explica la confesión de Judas sobre el reino de Barbelo.
«Yet Judas is the thirteenth—the “thirteenth daimon” (44, 21) 7 —and although he will be opposed and even cursed, in the end (and in the Gospel of Judas ) he will be vindicated» — Meyer adelanta la suerte de Judas en el tratado.
«Sophia, personified Wisdom, is not presented in this cosmological revelation of Jesus, although she is referred to once earlier in the tractate, in a rather fragmentary passage, as “corruptible Wisdom” (44, 4). It is theoretically possible that she may be lurking in a lacuna in the revelation, but it may be difficult to find room for her in the available gaps within the text, and there may be no explicit fall of Sophia recounted in the Gospel of Judas» — Meyer consigna la ausencia de la caída de Sofía en el tratado.
«If this is the case, a Jewish mystical or Gnostic source may lie behind this section of the Gospel of Judas , and Jewish speculation may have been taken over and lightly Christianized as the teaching of Jesus in the Gospel of Judas in a way that is reminiscent of the Secret Book of John , which also seems to have been composed as a Jewish text and Christianized as the revelation of Jesus to John the son of Zebedee» — Meyer conjetura una fuente judía tras la revelación cosmológica.
«Here Jesus is indicating that Judas will do exactly what Jesus says he will do: the inner person of Jesus—the spiritual person, the true person—will be liberated from the fleshy body, and Judas will turn in the fleshy body of Jesus to the authorities to be crucified» — Meyer interpreta la frase sobre sacrificar al hombre que lo lleva.
«Judas Iscariot, often demonized and marginalized in Christian tradition, is restored to a position at the side of Jesus as a loyal and insightful disciple in the Gospel of Judas , and here Judas is completely devoted to Jesus» — Meyer resume su lectura del personaje.
«Throughout the text the role played by the stars seems to presuppose the influence of Platonic thinking upon the traditions within the text. We may think, for example, of the discussion in Plato’s Timaeus 41d–42b on the way in which the creator assigned each soul to a star» — Meyer emparenta el papel de los astros con el *Timeo* de Platón.
«The text does not include a passion narrative or any account of the crucifixion of Jesus» — Meyer consigna lo que el evangelio no trae.
«At an international colloquium on the Gospel of Judas held in Paris in October 2006, April DeConick and John Turner presented papers in which they suggested that Judas in this gospel may be taken as essentially a tragic figure» — Meyer presenta la lectura contraria de April DeConick y John Turner.
«DeConick and Turner have proposed that this might mean that Judas will exceed all of those who sacrifice to the god of this world, Sakla, and who participate in the evil within this world, by actually being more evil than all of them» — Meyer expone el argumento de DeConick y Turner.
«According to this interpretation, the cloud of light that Judas may eventually enter is not the luminous cloud of the divine realm above but rather a lower cloud that is associated with the demiurge» — sigue la exposición de la lectura trágica.
«foreshadowing of the emerging orthodox church, with its proclamation of the sacrificial death of Christ and its commitment to the celebration of the eucharist and the practice of martyrdom, and the orthodox leaders are depicted in terms that are neither flattering nor politically correct» — Meyer lee la visión del templo como anuncio de la iglesia que se volvía ortodoxa.
«In November 2006, at the Society of Biblical Literature Annual Meeting in Washington, D.C., Ismo Dunderberg suggested a somewhat more nuanced understanding of the conclusion of the Gospel of Judas . In the gospel, after Jesus says to Judas, “You will sacrifice the man who bears me” (56, 19–21), four statements, reminiscent of lines from the Psalms , are added, and these statements appear to reflect the strength of spirit that is necessary if Judas is to hand Jesus over to the authorities» — Meyer recoge la lectura matizada de Ismo Dunderberg sobre las cuatro sentencias salmódicas del final.
«In addition to these observations, it may also be possible to compare the varied ways that Judas is described in the Gospel of Judas with features of the portrayal of the Wisdom of the divine within this world according to the Pistis Sophia , the Books of Jev , and Iranaeus of Lyon» — Meyer propone comparar la figura de Judas con la Sabiduría de la *Pistis Sophia* y los *Libros de Jeú*; el crudo trae la errata *Iranaeus*.
«Wisdom, like Judas in the Gospel of Judas derives from the thriteenth aeon, is likened to a daimon, is oppressed in this world, and is destined to return to the thirteenth aeon» — Meyer enumera los rasgos comunes entre la Sabiduría de la *Pistis Sophia* y el Judas de este evangelio.
«The Gospel of Judas is a Sethian gospel preserved in a Coptic translation that may be dated with confidence to the late third or the early fourth century» — Meyer data la traducción copta conservada.
«The Gospel of Judas was originally composed in Greek, and we may date the composition of the earlier Greek version of the Gospel of Judas to around the middle of the second century, before Irenaeus commented on the Gospel of Judas in about 180» — Meyer data la composición griega.
«This makes the Gospel of Judas an early text in the Sethian tradition and a key text for our interpretation of the Sethian school of thought. The place of composition is unknown» — Meyer sitúa el tratado en la escuela sethiana.
«Book of Allogenes , or the Book of the Stranger , is the fourth tractate in Codex Tchacos and the last tractate that can currently be identified within the codex» — Marvin Meyer abre su introducción al *Libro de Allogenes* (Códice Tchacos 4).
«The name Allogenes (Greek allogen s ) means “of another kind,” “of another race,” or “stranger.”» — Meyer explica el nombre; el crudo pierde la *e* final de *allogenēs* al no traer el macrón.
«Although a considerable literature has developed around the figure of Seth, Seth is particularly prominent among Sethian Gnostics, who claim to be the people of Seth» — Meyer sitúa a Set entre los gnósticos sethianos.
«Among Christian Sethians, Seth is frequently associated with Jesus, so that in the Holy Book of the Great Invisible Spirit it is stated that Seth is clothed with “the living Jesus” (III 64, 1–3), and in the Gospel of Judas one of the cosmic powers is named “[Se]th, who is called Christ” (52, 5–6). Such is also the case in the Book of Allogenes , where the Stranger, Allogenes, assumes the character of Jesus» — Meyer empareja a Set con Jesús y con el Extranjero.
«In general, the second scene seems to function as a Gnostic version of the temptation story also known from the New Testament synoptic gospels (Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13). The Stranger successfully withstands the tempting onslaughts of Satan, and Satan retreats in defeat» — Meyer lee la segunda escena como versión gnóstica de la tentación.
«From what can be read of the third scene, it is presented as a theophany, and it resembles the accounts of the transfiguration of Jesus in the New Testament synoptic gospels (Matthew 17:1– 17; Mark 9:2–13; Luke 9:28–36) and the transfiguration of Judas (or Jesus) in the Gospel of Judas» — Meyer lee la tercera escena como teofanía emparentada con las transfiguraciones sinópticas y con la de Judas.
«and the name Allogenes also occurs, as does a vocative reference to “my father Trismegistus,” of Hermetic fame» — Meyer consigna la mención de Trismegisto entre los fragmentos.
«The Book of Allogenes is a Sethian Gnostic text that thus seems to portray Jesus as the Stranger during his lifetime, before his passion and crucifixion. It was most likely composed in Greek, perhaps in the second century, but the circumstances of composition, like the text itself, remain obscure» — Meyer cierra datando y clasificando el tratado.
«In his Panarion 39.5.1 and elsewhere, Epiphanius of Salamis suggests that there were multiple books entitled Allogeneis» — Meyer recuerda el testimonio de Epifanio de Salamina sobre varios libros de Allogenes; el tramo se corta al pie de la plana.
«A mong the texts in the Nag Hammadi library, Berlin Gnostic Codex 8502, and Codex Tchacos there are substantial differences of perspective and theological and philosophical point of view. Some texts in these codices may be considered Gnostic, while others certainly are not» — el preámbulo del epílogo, que el volumen no firma, abre reconociendo la disparidad de los textos.
«Karen L. King and Michael A. Williams 1 have proposed that the term may need to be abandoned as inappropriate, while other scholars, including Bentley Layton, Marvin Meyer, and Birger A. Pearson, 2 have suggested that the term, said by Ireneaus of Lyon to have been used in a self-referential manner by some religious groups, particularly Sethians (or Barbelognostics) and the followers of Marcellina, may still have viability» — el preámbulo del epílogo resume el pleito por el término *gnóstico* y nombra a quienes lo dan por inservible y a quienes lo sostienen.
«In this volume we shall not resolve this debate about terminology and taxonomy, but we do make use of the words “Gnostic” (“Knower”) and “Gnostics” (“Knowers”), and we refer to “gnosis” (“knowledge”). We avoid the term “Gnosticism,” however, in order to be scrupulous in the use of terms, since the words gn sis (gnosis), gn stikos , and gn stikoi (from which the English words “Gnostic” and “Gnostics,” respectively, are derived) are ancient Greek words, but the term “Gnosticism” (with the ending “-ism”) is a modern word that was coined in the» — el preámbulo declara el uso de términos del volumen: usa *gnóstico* y *gnosis*, evita *gnosticismo*.
«These four groups of texts from the Nag Hammadi scriptures are those of (1) Thomas Christianity, (2) the Sethian school of Gnostic thought, (3) the Valentinian school of Gnostic thought, and (4) Hermetic religion» — el preámbulo enumera las cuatro escuelas que organizan el epílogo.
«At least some of the texts of Thomas Christianity, such as the Gospel of Thomas and the Book of Thomas , are not classified as Gnostic texts in an unqualified way in this volume, but they are considered to be texts with an incipient Gnostic point of view» — el preámbulo matiza la clasificación de la literatura tomasina.
«The literature of Hermetic religion (e.g., Poimandres , Corpus Hermeticum 1) 4 has been known for many years, and the three Hermetic texts from Nag Hammadi Codex VI (Discourse on the Eighth and Ninth, Prayer of Thanksgiving , and Excerpt from the Perfect Discourse ) add to our knowledge of the Hermetic tradition» — el preámbulo consigna los tres textos herméticos del Códice VI.
«Other texts from the Nag Hammadi library, including Gnostic texts, defy classification, and such texts cannot be easily assigned to one of these identifiable groups of texts and schools of thought» — el preámbulo reconoce que hay textos que no entran en ninguna escuela.
«O ne of the forms of Christianity represented among the tractates from the Nag Hammadi library initially came to expression in Syria, and since the figure of Thomas is the protagonist in the literature that emerged within this form of Christianity, it is sometimes called Thomas Christianity» — Marvin Meyer abre su ensayo *Thomas Christianity*, primero del epílogo.
«The central figure in the texts of Thomas Christianity is named Thomas, though that is not really his name but his nickname, “Twin,” in Aramaic and Syriac» — Meyer explica el apodo de Tomás.
«In Syria, Judas the brother of Jesus is called Judas Thomas, so that he is not only the brother of Jesus; he is his twin brother» — Meyer identifica a Judas Tomás como hermano gemelo de Jesús según la tradición siria.
«Central to the scriptures of Thomas Christianity is the role of Judas Thomas as twin, and in the literature the concept of the twin not only is descriptive of the family connections between Jesus and Judas, but also functions as a metaphor for the relationship between a person and the spiritual counterpart of the person—Jesus or one’s heavenly alter ego» — Meyer explica el gemelo como metáfora del doble espiritual.
«Such an emphasis upon the twin is prominent in Gnostic literature, especially among Valentinians, and also in Manichaean texts, but Judas as Twin is already present in the earliest of the documents of Thomas Christianity, the Gospel of Thomas , the second tractate of Nag Hammadi Codex II» — Meyer rastrea el motivo del gemelo entre valentinianos y maniqueos.
«The Gospel of Thomas was probably composed in Greek, perhaps as early as the first century, most likely in the vicinity of Edessa in Syria» — Meyer data y sitúa el *Evangelio de Tomás*.
«The sayings of Jesus in the Gospel of Thomas have a spiritual tone and mystical overtones, and readers are encouraged to encounter Jesus and become one with Jesus by coming to an understanding of his sayings and living a life of the spirit» — Meyer describe el tono de los dichos.
«but in the Gospel of Thomas Jesus insists that the kingdom is not simply up in the sky or down in the underworld. The kingdom is also within a person, and by knowing oneself one can attain the kingdom» — Meyer resume la doctrina del reino en el *Evangelio de Tomás*.
«In his discussion of what he calls the school of St. Thomas, Bentley Layton speculates that Thomas’s mystical message of salvation through self-knowledge may have come to the attention of the great preacher of Alexandria, Valentinus, the probable author of the Gospel of Truth (NHC I,3 ) and the founder of the Valentinian school of Gnostic thought» — Meyer recoge la conjetura de Bentley Layton sobre Tomás y Valentín.
«The Book of Thomas (supplied with the subtitle “The Contender Writing to the Perfect”) was probably written in the second century» — Meyer data el *Libro de Tomás*.
«Here we might also add that the term manda , which is Mandaic for “knowledge,” is the virtual equivalent of the Greek term» — el preámbulo empareja el mandeo *manda* con el griego *gnosis*; el tramo se corta al pie de la plana.
«among those people who refer to themselves as Mandaye , Mandaeans or “Knowers”—Gnostics—parallels the occurrence of gn sis among those who call themselves gn stikoi in the Greco-Roman world» — sigue el paralelo con los mandeos, que se llaman a sí mismos Conocedores.
«that need to be interpreted, and as such the gospel resembles other collections of wise sayings—logoi soph n , “sayings of the sages,” as James M. Robinson has termed this genre of literature» — Meyer describe el género del *Evangelio de Tomás* y recoge la fórmula *logoi sophōn* de James M. Robinson.
«Whether a third text from the Nag Hammadi library, the Dialogue of the Savior (NHC III,5 ), should be classified as a part of the scriptures of Thomas Christianity remains uncertain, but what is clear is that the Dialogue of the Savior makes use of ideas and phrases also found in the Gospel of Thomas» — Meyer duda si el *Diálogo del Salvador* pertenece a la literatura tomasina.
«the Dialogue of the Savior is more explicitly interested in delving into issues of central importance to Gnostics—knowledge and self-knowledge, fullness and deficiency, light and darkness, life and death» — Meyer distingue el *Diálogo del Salvador* del *Evangelio de Tomás* por su interés gnóstico explícito.
«Apparently composed in Syriac in the early part of the third century and subsequently translated into Greek, the Acts of Thomas is in the form of a Christian romance that rehearses the legendary adventures of Judas Thomas as apostle to India» — Meyer data los *Hechos de Tomás*.
«Within the Acts of Thomas is the Hymn of the Pearl , a poem said to have been performed by Judas Thomas while he was in prison in India» — Meyer presenta el *Himno de la Perla*.
«Han J. W. Drijvers reads the hymn as the account of the departure of Adam from paradise and his loss and recovery of the image of God, told in the light of the parables of the prodigal son (Luke 15:11–32) and the pearl» — Meyer recoge la lectura de Han J. W. Drijvers del *Himno de la Perla*.
«Bentley Layton offers a variation on this interpretation by suggesting that the hymn provides a version of the myth of the soul, which comes from the spiritual realm to this world of ignorance and must be educated and awakened to its true self in order to attain rest» — Meyer recoge la lectura de Bentley Layton, que ve en el himno el mito del alma.
«We might also note that the image of the prince and the robe that resembles him reiterates the theme of the twin» — Meyer vuelve al motivo del gemelo.
«With the emergence of Mani and Manichaeism, the Gospel of Thomas and the Acts of Thomas were accepted as sacred literature by the followers of that world religion» — Meyer consigna la recepción maniquea de la literatura tomasina.
«Mani himself developed, doubtless under the influence of Thomas traditions, a heightened awareness of the divine twin that accompanied him, and in the text On the Origin of His Body (the Cologne Mani Codex) he declares that the Father sent him his “unfailing twin, the entire fruit of immortality,” to provide redemption and true instruction from the Father» — Meyer empareja el gemelo divino de Mani con la tradición de Tomás.
«T he name “Sethian” is a typological category applied by modern scholars to the authors and users of a distinctive group of as many as sixteen treatises, mostly from the Nag Hammadi library, and does not appear to have been an original self-designation» — John D. Turner abre su ensayo sobre la escuela sethiana.
«There is no historical record of any group, Gnostic or otherwise, who actually called themselves “Sethians,” even though this convenient term was used by certain of the fathers of the early Christian church who opposed this form of Gnostic thought» — Turner niega que nadie se llamara a sí mismo sethiano.
«The terms “generation,” “race,” “seed,” and “strangers” are all plays on the tradition of Seth’s birth as “another seed” (sperma heteron ) in Genesis 4:25 (J source) and as bearer of the same image and likeness to God as was his father Adam in Genesis 5:3 (P source)» — Turner deriva esos nombres del relato del nacimiento de Set.
«Seth’s status as bearer and transmitter (unlike Cain and Abel) and ultimately restorer of the authentic image of Adam, the original bearer of the divine image, was of great significance to the original composers and users of this literature, whether or not they called themselves Sethians or “the seed of Seth.”» — Turner explica por qué importaba Set a los autores de esa literatura.
«Based on the work of Hans-Martin Schenke, 19 the following texts are representative of Sethian thought» — Turner apoya en Hans-Martin Schenke la lista de textos sethianos.
«these treatises display a number of recurrent mythological features that Schenke considers to form a core doctrine or myth on the basis of which one may characterize a document as “Sethian”» — Turner enuncia el criterio del mito nuclear sethiano.
«Sethian Gnostic thought had its roots in a form of Jewish speculation on the figure and function of Sophia, divine Wisdom, whom the Jewish scriptures sometimes personified as the instrument through whom God creates, nourishes, and enlightens the world» — Turner sitúa la raíz del pensamiento sethiano en la especulación judía sobre Sofía.
«segment of humanity called “the great generation,” “strangers,” “another kind,” “the immovable, incorruptible race,” “the seed of Seth,” “the living and immoveable race,” “the children of Seth,” “the holy seed of Seth,” and “those who are worthy.”» — Turner enumera los nombres que esos tratados dan a la simiente elegida; el arranque queda en la plana anterior.
«the self-understanding of their readers as the spiritual “seed” (descendants) of Seth, who is also their heavenly-earthly savior, and a supreme trinity consisting of the Father (Invisible Spirit), the Mother (Barbelo), and the Child» — Turner enuncia el núcleo del mito sethiano.
«the last of whom is responsible for the appearance of Sophia and, through her, for the material world and its evil fashioner and ruler Yaldabaoth/Sakla (or Saklas)/Samael and his demonic powers, who try to destroy the seed of Seth by flood and fire but are thwarted by the Mother’s saving interventions: as a divine voice revealing the existence of the archetypal human, as the spiritual Eve, and ultimately as the heavenly Seth or Christ, who bestows a saving baptism often called the Five Seals» — sigue el resumen del mito sethiano: Yaldabaoth, el diluvio y las intervenciones de la Madre.
«were distributed among a hierarchy of feminine principles: (1) an exalted divine Mother named Barbelo, who, as the First Thought (“Protennoia,” “Pronoia”) of the supreme deity (the Invisible Spirit), is the ultimate savior and enlightener» — Turner reparte las funciones bíblicas de Sofía entre una jerarquía de principios femeninos y pone en la cima a la Madre divina Barbelo, Primer Pensamiento del Espíritu Invisible.
«a lower figure named Sophia, who gave rise to the actual creator (“Yaldabaoth,” “Sakla,” “Samael,” the first archon) of the physical world, who in turn incarnated portions of the supreme Mother’s divine essence into human bodies» — sigue la segunda figura: una Sofía inferior de la que sale el creador del mundo físico, que a su vez encarna en cuerpos humanos porciones de la esencia de la Madre suprema; las grafías del arconte son las que imprime el volumen.
«and (3) the emissary figure of the spiritual Eve (“Epinoia”), who appears on the earthly plane to alert humankind (Adam) to its true affinity with the divine First Thought» — y la tercera: la Eva espiritual o Epinoia, enviada al plano terrestre para avisar a Adán de su afinidad con el Primer Pensamiento.
«Final salvation would be achieved by the supreme Mother’s complete reintegration of her own dissipated essence into its original unity» — Turner enuncia el término del mito setiano: la salvación final es la reintegración completa de la esencia dispersa de la Madre suprema en su unidad original.
«But at that point, the orderly unfolding of the divine thinking tragically enters a phase of decline and fallenness in Sophia’s rash attempt to imitate the supreme deity by conceiving a thought of her own» — Turner sitúa la caída en el intento temerario de Sofía de imitar a la deidad suprema concibiendo un pensamiento propio.
«The independent willfulness of her creative thought results in the birth of the archon creator, who then steals it and infuses it into Adam’s mortal human body, where it is further weakened by fleshly and material concerns and undergoes oblivion» — y su consecuencia: el nacimiento del arconte creador, que roba ese pensamiento y lo infunde en el cuerpo mortal de Adán, donde se debilita y cae en el olvido.
«Appearing first as the spiritual Eve/Epinoia, she awakens Adam’s dim knowledge of his divine origin and image and bequeaths this enlightenment to subsequent humanity through Adam’s son Seth and his progeny, the seed of Seth» — la Madre divina despierta el conocimiento oscurecido de Adán y lo lega a la humanidad posterior por Set y su simiente.
«The Sethian treatises divide themselves into two basic groups depending on the way one attains salvific enlightenment. One group of tractates (Secret Book of John, Revelation of Adam, Holy Book, Three Forms of First Thought, Gospel of Judas , and perhaps Nature of the Rulers ) conceptualizes the means of salvation as a horizontal, temporally successive sequence of revelatory descents into this world by a heavenly savior» — Turner traza la división de los tratados setianos en dos grupos según la manera de alcanzar la iluminación, y describe el primero como secuencia horizontal de descensos reveladores.
«conceptualizes the means of salvation as a vertically oriented ascent by which a visionary practitioner enters a succession of mental states in which one is cognitively assimilated to ever higher levels of being (and those beyond being itself» — y el segundo grupo como ascenso vertical por estados mentales cada vez más altos, hasta más allá del ser.
«although her final appearance in contemporary times often occurs in a masculine guise, such as the Logos (Word) or Seth or Jesus, and the instrument of salvation is frequently the baptismal rite called the Five Seals» — Turner señala que en el grupo del descenso la Madre aparece al final bajo figura masculina —Logos, Set o Jesús— y que el instrumento de salvación suele ser el rito de los Cinco Sellos.
«Many of the Sethian texts (Secret Book of John, Three Forms of First Thought, Holy Book, Revelation of Adam, Melchizedek, Zostrianos, Marsanes , and the untitled text of the Bruce Codex) contain allusions to rituals, especially a baptismal rite often called the Five Seals» — Turner enumera los textos setianos que aluden a rituales y nombra el bautismal de los Cinco Sellos.
«Although some of these allusions could be understood as referring to an otherworldly mystical experience rather than to a literal water ritual, others are most naturally understood as references to a physical ritual practiced by sectarian group with its own social organization and communal identity» — y acota la lectura: algunas alusiones podrían ser experiencia mística, pero otras se entienden con más naturalidad como ritual físico de un grupo sectario con organización propia.
«First, sometime between 175 and 180 CE , Irenaeus, bishop of Lyon, knew of the Gospel of Judas , which he ascribed to certain “Gnostics,” as well as some version of the Secret Book of John , whose theogony and cosmogony he summarized in his Against Heresies» — primer sincronismo literario que da Turner: Ireneo de Lyon conoció el Evangelio de Judas, que adjudicó a ciertos gnósticos, y alguna versión del Libro secreto de Juan.
«Second, in his Life of Plotinus 16, Porphyry attests that versions of Zostrianos and Allogenes circulated among members of Plotinus’s seminar in Rome in the period 240–265 CE» — segundo sincronismo: Porfirio atestigua que versiones de Zostrianos y Allogenes circulaban en el seminario de Plotino en Roma.
«The time line between Irenaeus around 175 CE and Porphyry around 260 CE may be extended both backward and forward» — Turner enuncia que la línea de tiempo entre Ireneo y Porfirio se puede extender hacia atrás y hacia adelante.
«On the other hand, certain features of the treatise Marsanes link it with the Neoplatonic teaching of Iamblichus and Theodore of Asine in the late third century» — y por el otro extremo: rasgos de Marsanes lo vinculan con la enseñanza neoplatónica de Jámblico y Teodoro de Asine.
«Of course, since nearly every treatise has its own peculiar history of redactions, one cannot assume a simple unilinear dependence of one upon another, but rather a more complex process of cross» — Turner niega la dependencia unilineal entre tratados y propone un proceso de fertilización cruzada; el tramo se corta en el guion de fin de renglón que parte la última palabra.
«Nevertheless, as one traces this compositional sequence, moving from what seem to be relatively early treatises to relatively later ones, there is a noticeable shift away from the descent pattern of the Pronoia monologue toward the ascent pattern characteristic of the Platonizing treatises» — y traza el desplazamiento que observa en la secuencia compositiva: del patrón de descenso al patrón de ascenso propio de los tratados platonizantes.
«multiplication of psychical realms and postmortem conditions of souls in Zostrianos (e.g., 42, 10–44, 22; 27, 19–28, 30; attested also by Plotinus and Marsanes ) compared with the rather simpler four-level hierarchy of psychical realms and conditions within the Four Luminaries of the Secret Book of John» — Turner cierra su ensayo objetando la hipótesis de que ascenso y descenso fueran alternativas desde el principio: no explicaría la multiplicación de reinos psíquicos de Zostrianos frente a la jerarquía más simple del Libro secreto de Juan.
«BIBLIOGRAPHY Hans-Martin Schenke, “The Phenomenon and Significance of Gnostic Sethianism”; “Das sethianische System nach Nag-Hammadi-Handschriften”; John D. Turner, “The Gnostic Threefold Path to Enlightenment”; “Sethian Gnosticism: A Literary History”; Sethian Gnosticism and the Platonic Tradition» — la bibliografía con que Turner cierra el ensayo sethiano, en la que solo figuran Hans-Martin Schenke y él mismo.
«ne of the most successful Gnostic Christian movements was founded by Valentinus around 140. Toward the end of the second century Irenaeus of Lyon regarded the followers of Valentinus in the Valentinian school of Gnostic thought as the most dangerous of all the Gnostic heretics, and his Against Heresies was especially written to refute them» — Einar Thomassen abre su ensayo sobre la escuela valentiniana datando su fundación por Valentino hacia 140 y recogiendo que Ireneo de Lyon tuvo a sus seguidores por los más peligrosos de los herejes gnósticos; la capitular O queda separada de su palabra por el troceo.
«In the fourth century Valentinian communities still existed in the eastern part of the Roman Empire—victims, by that time, of increasing orthodox persecution» — Thomassen sigue la suerte de esas comunidades hasta el siglo IV en el oriente del Imperio romano, bajo persecución ortodoxa creciente.
«About Valentinus himself very little is known. 21 Irenaeus says he was active in Rome from the late 130s until about 160» — Thomassen declara escaso lo que se sabe del propio Valentino y fecha por Ireneo su actividad en Roma; la cifra es llamada de nota.
«It is doubtful that he himself composed a “system” in the manner of many of his disciples. (The report in Irenaeus Against Heresies 1.11.1 is untrustworthy.) His psalms, however, continued to be used in worship by later Valentinian communities. That he is the author of the Gospel of Truth remains a distinct possibility» — Thomassen duda que Valentino compusiera un sistema, tiene por poco fiable el informe de Ireneo al respecto y deja abierta la posibilidad de que sea el autor del Evangelio de la verdad.
«The most important sources for our knowledge of Valentinian theology are the grand systematic treatises reported by Irenaeus and Hippolytus, and the Tripartite Tractate from Nag Hammadi (NHC I,5 ). Other significant sources are Excerpts from Theodotus , by Clement of Alexandria, the fragments of Heracleon’s commentary on the Gospel of John , mainly transmitted by Origen, and Ptolemy’s Letter to Flora» — Thomassen enumera las fuentes principales de la teología valentiniana: los tratados sistemáticos de Ireneo e Hipólito, el Tratado tripartito, los Extractos de Teódoto de Clemente, los fragmentos de Heracleón transmitidos por Orígenes y la Carta a Flora de Ptolomeo.
«Of the Nag Hammadi tractates, the Gospel of Truth (I,3 ), the Treatise on Resurrection (I,4 ), the Tripartite Tractate (I,5 ), the Gospel of Philip (II,3 ), the Interpretation of Knowledge (XI,1 ), and Valentinian Exposition (XI,2 , together with the Liturgical Readings ) are most probably of Valentinian provenance» — y cuáles de los tratados de Nag Hammadi tiene por valentinianos con toda probabilidad.
«Valentinian theology can be described as the earliest attempt to formulate a comprehensively theoretical interpretation of Christianity. Characteristic of the Valentinian vision is that the Christian message of salvation is explained by means of the opposition between spirit and matter, an opposition that in turn is derived from the even more basic polarity of oneness and plurality» — Thomassen describe la teología valentiniana como el primer intento de interpretación teórica completa del cristianismo, explicado por la oposición entre espíritu y materia y, debajo de ella, la polaridad de unidad y pluralidad.
«A single first principle is the ultimate source of all. That principle is called the Father and is also named the “Depth” (Bythos or Bathos). He is inconceivable and indescribable, but he knows himself and wishes to be known. The Father’s self-knowledge produces the Son, who is a Mind» — el principio único que Thomassen pone en la cabeza del sistema: el Padre, llamado también la Profundidad, inconcebible e indescriptible, que se conoce a sí mismo y cuyo autoconocimiento produce al Hijo, que es Mente.
«These spiritual entities are called “members of the All,” “entireties,” aeons, and the like—and collectively the Pleroma» — los nombres que el sistema da a esas entidades espirituales y al conjunto: el Pleroma o Plenitud.
«The tension between oneness and plurality inherent in the generative process ultimately leads to a crisis with the last and youngest of the aeons, usually called Sophia. She attempts to grasp the totality of the Father, but she fails because she is only an individual aeon. As a result, she suffers and is split in two» — Thomassen sitúa la crisis en el último y más joven de los eones, Sofía, que intenta abarcar la totalidad del Padre y fracasa por ser solo un eón individual.
«Her perfect, spiritual part returns to the Pleroma, whereas her imperfect part is cut off. A Boundary (horos ) is set up to keep the inferior part of Sophia away from the Pleroma» — la partición de Sofía y el Límite u horos que retiene fuera del Pleroma a su parte inferior.
«Sophia outside the Pleroma has been reduced to a state of deficiency, deprivation, and unfulfilled, irrational passion. From this negativity and passion, matter takes its origin» — de esa deficiencia y pasión irracional de la Sofía exterior deriva, según el resumen de Thomassen, el origen de la materia.
«This sentiment of repentance and conversion produces the substance characteristic of the soul —“psychical” substance. Moreover, in response to her prayer for help, the Pleroma unites to bring forth a Savior. He is a joint product of all the aeons and, being accompanied by a host of angels, manifests both the unity and the diversity of the Pleroma» — el arrepentimiento produce la sustancia psíquica y la plegaria de Sofía hace que el Pleroma unido engendre un Salvador acompañado de ángeles.
«By the vision of the Savior and his angels, Sophia is healed of her passions and experiences a third type of emotion: joy. In this state of mind she brings forth a third kind of offspring: spiritual beings, who are images of what she has seen. Thus, the substances of matter, soul, and spirit are all derived from the various emotions successively experienced by Sophia» — Thomassen deriva las tres sustancias —materia, alma y espíritu— de las tres emociones sucesivas de Sofía, y la tercera, el gozo, engendra seres espirituales que son imágenes de lo visto.
«The manual work of creation, however, is carried out by the chief archon, called the demiurge, who does not realize that he is only a tool used by the real creators, Sophia and the Savior» — el trabajo manual de la creación lo hace el arconte jefe, el demiurgo, que no sabe que es instrumento de Sofía y del Salvador.
«Sophia herself dwells, together with her spiritual children, in a region called the Ogdoad (Eight), or the Middle, located between the cosmos and the Pleroma» — y dónde habita Sofía con sus hijos espirituales: la Ogdóada o Medio, entre el cosmos y el Pleroma.
«However, this element, “the inner man,” is bullied and tormented by the demons residing in corporeality and passion and needs to be awakened and liberated by a saving agent from above» — y ese elemento, el hombre interior, necesita ser despertado y liberado por un agente salvador de arriba.
«For that reason the Savior descended to earth as Jesus. He taught the spiritual humans about their true Father and their origins in the Pleroma and vanquished for them the powers of materiality and death» — por eso el Salvador desciende como Jesús, enseña a los humanos espirituales su verdadero Padre y su origen en el Pleroma y vence por ellos a los poderes de la materialidad y la muerte.
«After his return to the Pleroma, the Church continues his work, by giving instruction and administering the rite of Redemption—that is, baptism (water immersion and anointing» — y a su vuelta la Iglesia continúa la obra administrando el rito de la Redención: bautismo por inmersión y unción.
«This reunification is pictured as a “wedding” with one of the angels that have accompanied the Savior and appear as outward manifestations of the Pleroma; for this reason baptism is also called “the bridal chamber.”» — la reunificación con el Pleroma se figura como boda con uno de los ángeles del Salvador, y de ahí que el bautismo se llame también cámara nupcial.
«The end of this process is called “the restoration” (apokatastasis )» — el nombre que el sistema da al término del proceso: la restauración o apokatastasis.
«It is clear that the Valentinian school of Gnostic thought presupposes the ontology of Greek philosophy, and in particular the Neopythagorean monistic theories that attempted to derive everything, even materiality, from a single first principle» — Thomassen sostiene que la escuela valentiniana presupone la ontología de la filosofía griega y en particular las teorías monistas neopitagóricas.
«However, Valentinian theology goes beyond these purely philosophical presuppositions in two ways: first, by positing a divine agent, whose descent, through an act of grace, into the world of matter and multiplicity makes possible the restoration of unity; and second, by insisting on the necessity of performing ritual acts for the restorative process to be realized. These two features of the system show that Valentinianism is a religion and not simply a philosophical theory» — y marca los dos puntos en que la teología valentiniana pasa de ese presupuesto filosófico: el agente divino que desciende por gracia y la necesidad de actos rituales, que hacen de ella una religión y no una teoría.
«Valentinianism split into two branches, an “Italian,” or “Western,” branch and an “Eastern” branch. According to Hippolytus (Refutation of All Heresies 6.35.5–7), the former taught that the body of Jesus was psychical, whereas the latter held it to be spiritual» — Thomassen divide el valentinianismo en rama italiana u occidental y rama oriental, y da por Hipólito la diferencia sobre el cuerpo de Jesús: psíquico para la primera, espiritual para la segunda.
«Some texts claim that the Savior came with a spiritual body and allowed himself to be incarnated in a material body. His spiritual body consisted of the Church, the heavenly seed of Sophia, or a congregation of angels» — la primera teoría: el Salvador vino con cuerpo espiritual —la Iglesia, la simiente celeste de Sofía o una congregación de ángeles— y se dejó encarnar en cuerpo material.
«As a result, he himself had to be redeemed, and his redemption took place at his baptism in the Jordan: during that event, a power from above descended upon him that later enabled him to abandon his body on the cross» — y su consecuencia: el propio Salvador tuvo que ser redimido, y su redención ocurrió en el bautismo del Jordán.
«In contrast, another group of texts affirms that the Savior neither suffered nor assumed a material body. Instead, he put on a “psychical Christ” when he was incarnated, and he was the one who suffered and was crucified, not the Savior himself» — la segunda teoría niega que el Salvador sufriera o tomara cuerpo material: se revistió de un Cristo psíquico, y ese fue el crucificado.
«Associated with this theory is a strong focus on the psychical people as the class of humans who need salvation; the spiritual people, on the other hand, tend to be regarded as saved automatically, by virtue of their inborn nature, and not by any redemptive act of the Savior» — y con ella va la atención a los psíquicos como clase que necesita salvación, mientras los espirituales se tienen por salvados de nacimiento.
«This crucial difference between the two groups of texts is sufficiently consistent with Hippolytus’s report on the two branches to allow the conclusion that in all likelihood the first group of texts represents the Eastern and the second the Italian, or Western, form of Valentinian thought» — Thomassen adjudica el primer grupo de textos a la forma oriental y el segundo a la italiana u occidental, apoyándose en la coherencia con el informe de Hipólito.
«In the Western texts, the Pleroma is most often described as a system of thirty aeons, who are accorded individual names, coupled in pairs (“syzygies”), and hierarchically organized (with Sophia as the last and youngest» — primera de las otras dos diferencias: los textos occidentales describen el Pleroma como sistema de treinta eones nombrados y emparejados en sicigias.
«The Eastern texts (most instructively the Tripartite Tractate ) usually do not adopt this model, but describe instead how an unlimited number of aeons first exist in a hidden and seminal state within the Father, as in a womb, and then are born and made manifest as independent beings» — los orientales, en cambio, describen un número ilimitado de eones que existen primero en estado seminal dentro del Padre, como en un útero, y luego nacen.
«This version of the pleromatogony—the unfolding of the Pleroma—appears to be more primitive than the other, since it may explain why “Depth” was chosen as a name for the Father, and because Valentinus himself seems to have entertained similar ideas (Tertullian Against the Valentinians 4.3» — Thomassen tiene esa versión por más primitiva y la apoya en que explicaría el nombre Profundidad dado al Padre y en que el propio Valentino parece haber sostenido ideas semejantes.
«According to the best-known Western texts, Sophia is split in two, so that a higher Sophia is restored to the Pleroma while a lower Sophia (in Irenaeus’s system called Achamoth) is left outside» — segunda diferencia: en los textos occidentales Sofía se parte en dos, y la inferior, llamada Achamoth en el sistema de Ireneo, queda fuera.
«In other systems, however, Sophia gives birth to a son, usually called Christ, and he hastens back into the Pleroma while Sophia herself remains outside the Pleroma, deprived of her spiritual element» — en otros sistemas Sofía da a luz un hijo, llamado normalmente Cristo, que vuelve al Pleroma mientras ella queda fuera y privada de su elemento espiritual.
«It is in any case important to realize that the separation of spirit from matter is the main motif of the myth of the fall of Sophia, and that this idea could be expressed by various forms of narrative» — Thomassen señala que el motivo principal del mito de la caída de Sofía es la separación del espíritu y la materia, y que esa idea admite varias formas de relato.
«The goal of salvation is the reintegration of the spiritual essence in humanity with the Pleroma, conceived of as the “bridal chamber.”» — Thomassen enuncia el fin de la salvación valentiniana: reintegrar la esencia espiritual de la humanidad en el Pleroma, figurado como cámara nupcial; la cifra que sigue es llamada de nota.
«BIBLIOGRAPHY Werner Foerster, ed., Gnosis: A Selection of Gnostic Texts , vol. 1; Christoph Markschies, Valentinus Gnosticus? ; Antonio Orbe, Estudios Valentinianos (5 vols.); François Sagnard, La gnose valentinienne et le témoignage de saint Irénée ; Einar Thomassen, The Spiritual Seed: The Church of the “Valentinians .”» — la bibliografía con que Thomassen cierra el ensayo valentiniano.
«from Alexandria is uncertain. Valentinus wrote homilies, letters, and psalms, fragments of which have been preserved» — Thomassen tiene por incierta la tradición que hace venir a Valentino de Alejandría y enumera lo que escribió: homilías, cartas y salmos conservados en fragmentos.
«Wellknown Valentinian leaders and writers of the second century include Heracleon, Ptolemy, Marcus “the Magician,” Axionicus» — Thomassen nombra a los jefes y escritores valentinianos conocidos del siglo II; la lista sigue en el corte de plana, y *Wellknown* es la unión que hace el extractor sobre el *Well-known* partido a fin de renglón.
«and Theodotus. Most of the Valentinian documents that have been preserved are, however, anonymous» — y la cierra señalando que la mayoría de los documentos valentinianos conservados son anónimos.
«a spiritual component, which derives from the children she bore during her joyful vision of the Savior and his angels. Humans thus possess a spiritual element—or at least some humans do— hidden in their body and soul» — Sofía inserta en Adán un componente espiritual venido de los hijos que engendró en la visión gozosa, de modo que algunos humanos llevan un elemento espiritual escondido en cuerpo y alma.
«Some texts are also concerned with the fate of the “psychics,” and it is sometimes said that the good among these will obtain salvation on a lower level» — Thomassen consigna que algunos textos se ocupan de la suerte de los psíquicos y conceden a los buenos entre ellos una salvación de nivel inferior.
«Ogdoad, where Sophia dwelled before her restoration (cf. Irenaeus Against Heresies 1.7.1). Whether this was thought to be their final destiny is an issue debated among scholars» — los elevan a la Ogdóada donde Sofía habitó antes de su restauración, y Thomassen deja el destino final como cuestión debatida entre los estudiosos; el arranque queda del otro lado del corte de plana.
«ag Hammadi Codex VI is the least Gnostic codex of the entire Nag Hammadi library. Only one of the eight writings it contains, the Concept of Our Great Power , is distinctly Gnostic, and the other tractates have various orientations» — Jean-Pierre Mahé abre su ensayo sobre la religión hermética declarando al Códice VI el menos gnóstico de la biblioteca: de sus ocho escritos solo el Concepto de nuestro gran poder es netamente gnóstico; la capitular N queda separada de su palabra por el troceo.
«Yet we do find Hermetic materials at the end of this heterogeneous collection of tractates in Codex VI, and Hermetic religion has much in common with Gnostic spirituality» — y sitúa los materiales herméticos al final de esa colección heterogénea, señalando lo que la religión hermética tiene en común con la espiritualidad gnóstica.
«As soon as the Greeks became acquainted with Egypt, they identified the Egyptian god Thoth, the inventor of the hieroglyphs, with Hermes, the most learned of their own deities» — Mahé data la identificación del dios egipcio Thoth, inventor de los jeroglíficos, con Hermes, el más docto de los dioses griegos.
«In Egyptian traditions, Thoth could be called “great, great, very great,” as a superlative expression. Initially this phrase was literally translated into Greek as megas, megas, megistos , and eventually this expression was abridged as Trismegas , “Thrice Great,” or Trismegistos , “Thrice Greatest.”» — y deriva el epíteto Trismegisto del superlativo egipcio *grande, grande, muy grande*, traducido al griego y abreviado después.
«Some Greek thinkers fancied Trismegistus as the third offspring of a lineage of ancient sages. As the son of Hermes-Agathodemon, he was thought to have translated into Greek and handed over to his son Hermes-Tat the hieroglyphic writings carved on steles before the flood by their ancestor Hermes-Thoth» — primera de las relecturas griegas del epíteto que Mahé consigna: Trismegisto como tercer vástago de un linaje de sabios, traductor de los escritos jeroglíficos grabados en estelas antes del diluvio.
«Other Greeks said that this figure was called Trismegistus because he had discovered that the supreme God consists in a threefold great power (most likely the Unbegotten, the Self-Begotten, and the Begotten One» — segunda relectura: Trismegisto porque descubrió que el Dios supremo consiste en un triple gran poder.
«Still other Greeks explained that Hermes had come to this world three different times, before and after the flood. During his third advent he “recognized himself” and thus merited the epithet Trismegistus» — y tercera: Hermes vino tres veces al mundo, y en la tercera se reconoció a sí mismo.
«Ancient Egyptians ascribed to Thoth theological, liturgical, and technical writings copied in the “House of Life”—that is, the scriptorium of a temple. Consequently, as early as the third or second century BCE until the third century CE , there appeared Greek writings of astrology and alchemy as well as magical recipes and philosophical treatises said to have been translated from the Egyptian language and authored by Hermes Trismegistus» — Mahé data entre los siglos III o II antes de la era y el III de la era la aparición de escritos griegos de astrología, alquimia, recetas mágicas y tratados filosóficos dichos traducidos del egipcio y atribuidos a Hermes Trismegisto.
«Other collections of teachings of Isis to Horus and Hermes to Tat or to various other disciples, such as Asclepius or Ammon, are no longer extant. Gnomologies, such as the Sayings of the Good Demon , or textbooks for different levels of education, entitled General Lectures and Detailed Lectures , also have disappeared. We know of their existence only through later writings, excerpts, and fragments» — y consigna lo perdido: las enseñanzas de Isis a Horus, los gnomologios y los manuales de lecciones, de cuya existencia solo se sabe por escritos, extractos y fragmentos posteriores.
«Three Hermetic texts are to be found in Nag Hammadi Codex VI, and all three have been translated into Coptic from Greek. The first Nag Hammadi text, the Discourse on the Eighth and Ninth (VI,6 ), was previously unknown; the others, the Prayer of Thanksgiving (VI,7 ) and the Excerpt from the Perfect Discourse (VI,8 ), are more or less parallel to chapters 41 and 21–» — Mahé nombra los tres textos herméticos del Códice VI, todos traducidos del griego al copto, y empareja dos de ellos con capítulos del Asclepio latino; el tramo se corta en el guion del rango.
«Second, most scholars currently agree that Hermetism is not a philosophical system but a spiritual way. Consequently, despite apparent contradictions that we may note in the texts, we should not contrast Gnostic with non-Gnostic Hermetic writings» — Mahé recoge el acuerdo actual de que el hermetismo no es un sistema filosófico sino una vía espiritual, y objeta por eso que se opongan los escritos herméticos gnósticos a los no gnósticos.
«In fact, non-Gnostic Hermetic writings constitute the beginning of the quest for God: those searching for the divine first have to become aware of his invisible presence through his visible creatures» — y da la razón: los escritos no gnósticos son el comienzo de la búsqueda de Dios, donde se advierte su presencia invisible por sus criaturas visibles.
«Other Hermetic treatises mirror a subsequent stage in which devotees understand that God is so far beyond what is perceptible that the world seems to be interposed as a screen between the human mind and the source of all beings» — el estadio siguiente, donde el mundo aparece interpuesto como pantalla entre la mente humana y la fuente de todos los seres.
«Third, the discovery of the Coptic Hermetica confirms that Hermetic religion, far from being a mere literary phenomenon, was an actual religious movement with a deep social impact, based on congregations quite similar to Gnostic communities» — Mahé sostiene que los herméticos coptos muestran a la religión hermética como movimiento religioso efectivo, con congregaciones parecidas a las comunidades gnósticas, y no como fenómeno meramente literario.
«The Hermetic worshipers accepted popular religion and admired the traditional cults of Egypt, which they called the holy land of their ancestors (Stobaei Hermetica XXIV, 23), a country “more godly than any other country” (Excerpt from the Perfect Discourse 70, 30–32), the “dwelling place of the gods” and the “school of religion”» — los herméticos aceptaban la religión popular y llamaban a Egipto tierra santa de sus ancestros, país más divino que ningún otro, morada de los dioses y escuela de religión.
«They adopt the Egyptian theory of statues that are empowered by souls» — y adoptan la teoría egipcia de las estatuas animadas por almas.
«Followers of Hermetic religion formed religious circles that convened around or inside the temples (Asclepius 1.41; Corpus Hermeticum VII, 2), and they devoted themselves to cultic and teaching activities» — Mahé describe los círculos herméticos reunidos en torno a los templos o dentro de ellos, dedicados al culto y a la enseñanza.
«Based on the books ascribed to Trismegistus, Hermetic thinkers did not make a clear-cut distinction between philosophy and occultism» — y señala que los pensadores herméticos no trazaban una distinción tajante entre filosofía y ocultismo.
«Thus, astrology could be practiced as a spiritual exercise leading to the admiration of the divine works and training the soul for mental ascent just as efficiently as aircraft pilots in the modern world avail themselves of flight simulators» — la astrología podía practicarse como ejercicio espiritual que entrenaba el alma para el ascenso mental; la comparación con los simuladores de vuelo es de Mahé.
«Likewise, alchemy could help Hermes’ disciples experiment on metals in order to achieve the same kind of radical transmutation they hoped to realize within themselves through the mystery of rebirth» — y la alquimia servía para experimentar sobre los metales la misma transmutación radical que los discípulos de Hermes esperaban realizar en sí mismos por el misterio del renacimiento.
«To age-old Egyptian ceremonies the Hermetic worshipers added more rituals: prayers, spiritual offerings, bloodless fraternal meals, and various initiations. Some scholars have regarded allusions to these liturgies as mere metaphors» — Mahé enumera los ritos que los herméticos añadieron a las ceremonias egipcias y consigna que algunos estudiosos han tenido esas alusiones por meras metáforas.
«Nevertheless, the reality of these activities is confirmed by the new Coptic Hermetic texts. For example, the liturgical rubrics at the beginning and end of the Prayer of Thanksgiving are quite similar to those that precede and follow the rite of ecstatic ascent in the Three Steles of Seth» — y objeta esa lectura con los textos coptos: las rúbricas litúrgicas de la Oración de acción de gracias se parecen a las del rito de ascenso extático de los Tres discursos de Set.
«The Discourse on the Eighth and Ninth presents a sacred ceremony taking place in a congregation of people, with prayers to be recited by the candidate being initiated or the officiant or both together. Such prayers are accompanied by appropriate gestures and a regenerating kiss» — el Discurso sobre la Ogdóada y la Enéada presenta una ceremonia sagrada en congregación, con plegarias del iniciando y del oficiante, gestos y un beso regenerador.
«Occultism provides a common background for Hermetic and Gnostic writings in the Nag Hammadi library. Hermes uses magical words and vowels to command the heavenly spheres» — Mahé pone el ocultismo como fondo común de los escritos herméticos y gnósticos de la biblioteca, y señala que Hermes manda a las esferas celestes con palabras mágicas y vocales.
«He teaches how to make gods by providing statues with souls (Excerpt from the Perfect Discourse 68, 29–31). Like an alchemist, Hermes succeeds in transcending his own body, so that he may see himself» — y que enseña a hacer dioses dotando de almas a las estatuas y, como un alquimista, logra trascender su propio cuerpo para verse a sí mismo.
«There are additional similarities with many writings of the Nag Hammadi scriptures, especially with the Paraphrase of Shem (NHC VII,1 ), which uses the same Genesis commentary as Poimandres (Corpus Hermeticum I), and with the so-called Sethian treatises, which also offer a threefold path of Gnostic enlightenment, as been demonstrated in the pioneering works of John Turner» — Mahé traza otras semejanzas: la Paráfrasis de Sem usa el mismo comentario del Génesis que el Poimandres, y los tratados setianos ofrecen también un camino triple de iluminación; la grafía *as been demonstrated* es la del volumen.
«BIBLIOGRAPHY Sebastian Brock, “A Syriac Collection of Prophecies of the» — arranque de la bibliografía con que Mahé cierra el ensayo hermético; la entrada se corta en el salto de renglón.
«Both traditions emphasize a passionate quest for the ultimate origin of beings and an» — lo común que Mahé nombra entre hermetismo y gnosticismo; la frase se corta en el cambio de plana y sigue con *unlimited confidence in the redeeming virtue of knowledge*, de modo que lo compartido es la búsqueda del origen último de los seres y la confianza sin límite en la virtud redentora del conocimiento.
«TABLE OF TRACTATES IN THE NAG HAMMADI LIBRARY, THE BERLIN GNOSTIC CODEX, AND CODEX TCHACOS» — el encabezado de la tabla de tratados, que abarca los trece códices de Nag Hammadi, el Códice Gnóstico de Berlín y el Códice Tchacos.
«his table of tractates lists the following for the thirteen Nag Hammadi Codices (NHC), the Berlin Gnostic Codex 8502 (BG 8502), and Codex Tchacos (Tchacos): the codex and tractate numbers, the standardized tractate titles (revised in this edition), the page and line numbers from the Coptic manuscripts, and abbreviations (where new abbreviations are given here, the older abbreviations from The SBL Handbook of Style are given in parentheses» — la nota que explica qué da cada fila de la tabla: números de códice y tratado, los títulos normalizados —revisados en esta edición—, las páginas y líneas de los manuscritos coptos y las abreviaturas, con las antiguas del SBL Handbook of Style entre paréntesis; la capitular T queda separada de su palabra por el troceo.
«NHC I,1 The Prayer of the Apostle Paul A, 1–B, 10 Pr. Paul (colophon) (B, 11–12)» — la primera fila de la tabla, con la Oración del apóstol Pablo en el Códice I y su colofón consignado aparte; la tabla corre en columnas que el troceo vuelca en renglones sueltos.
«NHC VI,6 The Discourse on the Eighth and Ninth 52, 1–63, 32 Disc. 8–9 NHC VI,7 The Prayer of Thanksgiving 63, 33–65, 7 Pr. Thanks.» — las filas del Códice VI que traen los textos herméticos: el Discurso sobre la Ogdóada y la Enéada y la Oración de acción de gracias.
«NHC VI,8 Excerpt from the Perfect Discourse 65, 15–78, 43 Perf. Disc. (Asclepius)» — y la fila que hace explícita la identidad del Extracto del Discurso perfecto: su abreviatura antigua es Asclepius.
«Tchacos 2 James 10, 1–30, 27 James (= The First Revelation of James) 1 Rev. Jas. (1 Apoc. Jas.)» — la fila del Códice Tchacos que declara que su segundo tratado, titulado James, es la Primera revelación de Santiago.
«Tchacos 3 The Gospel of Judas 33, 1–58, 28 Gos. Judas Tchacos 4 The Book of Allogenes 59, 1–66, 25+ Bk. Allog.» — las dos últimas filas de la tabla: el Evangelio de Judas y el Libro de Allogenes, ambos del Códice Tchacos.
«BIBLIOGRAPHY Brent A. Smith Al-Ahram Weekly . February 17–23, 2005. http:// weekly.ahram.org.eg/2005/730/he1.htm» — arranque de la bibliografía general del volumen, que abre con una nota de prensa de Al-Ahram Weekly sobre el hallazgo; entrada de bibliografía, extraída con la guarda anticosido apagada.
«Aland, Kurt, ed. Synopsis Quattuor Evangeliorum: Locis parallelis evangeliorum apocryphorum et partum adhibitis . 15th rev. ed. Stuttgart: Deutsche Bibelgesellschaft, 1996» — la sinopsis de los cuatro evangelios de Kurt Aland, con el apéndice del Berliner Arbeitskreis sobre el Evangelio de Tomás; entrada de bibliografía, con la guarda anticosido apagada.
«Barnstone, Willis, and Marvin Meyer, eds. The Gnostic Bible . Boston: Shambhala, 2003» — The Gnostic Bible, la antología anterior de Meyer con Willis Barnstone; entrada de bibliografía, con la guarda anticosido apagada.
«Festugière, André-Jean. La Révelation d’Hermès Trismégiste . 4 vols. Paris: Gabalda, 1949–54» — La Révélation d’Hermès Trismégiste de Festugière, en cuatro volúmenes; la grafía *Révelation* es la que imprime el volumen; entrada de bibliografía, con la guarda anticosido apagada.
«Jonas, Hans. The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity . 2d ed. Boston: Beacon, 1963» — The Gnostic Religion de Hans Jonas; entrada de bibliografía, con la guarda anticosido apagada.
«Krause, Martin. “The Letter of Eugnostos.” In Gnosis, edited by Werner Foerster, 2.24–39» — la traducción de la Carta de Eugnostos por Martin Krause dentro de la Gnosis de Werner Foerster; entrada de bibliografía, con la guarda anticosido apagada.
«Layton, Bentley. The Gnostic Scriptures: A New Translation with Annotations and Introductions . Garden City, NY: Doubleday, 1987» — The Gnostic Scriptures de Bentley Layton, la traducción anotada que precede a este volumen; entrada de bibliografía, con la guarda anticosido apagada.
«Meyer, Marvin. The Gnostic Discoveries: The Impact of the Nag Hammadi Library . San Francisco: HarperSanFrancisco, 2005» — The Gnostic Discoveries del propio editor; entrada de bibliografía, con la guarda anticosido apagada.
«Nock, Arthur Darby, and André-Jean Festugière, eds. Corpus Hermeticum . 4 vols. Paris: Sociéte d’édition “Les Belles lettres,” 1945–54» — la edición del Corpus Hermeticum de Nock y Festugière en cuatro volúmenes; entrada de bibliografía, con la guarda anticosido apagada.
«Pagels, Elaine H. Beyond Belief: The Secret Gospel of Thomas . New York: Random House, 2003» — Beyond Belief de Elaine H. Pagels, coautora de la introducción del volumen; entrada de bibliografía, con la guarda anticosido apagada.
«Schenke, Hans-Martin. “The Acts of Peter and the Twelve Apostles.” In New Testament Apocrypha, edited by Wilhelm Schneemelcher, 2.412–25» — la versión de los Hechos de Pedro y los doce apóstoles de Hans-Martin Schenke en los Apócrifos del Nuevo Testamento de Schneemelcher; entrada de bibliografía, con la guarda anticosido apagada.
«Schmidt, Carl. Gnostische Schriften in koptischer Sprache aus dem Codex Brucianus, herausgegeben, übersetzt und bearbeitet . Leipzig: Hinrichs, 1892» — la edición de Carl Schmidt de los escritos gnósticos coptos del Códice Bruciano; entrada de bibliografía, con la guarda anticosido apagada.
«Scott, Walter C. Hermetica, 4 vols. Vol. 4 edited by Alexander S. Ferguson. Oxford: Clarendon, 1924–38» — la Hermetica de Walter Scott, cuyo cuarto volumen editó Alexander S. Ferguson; entrada de bibliografía, con la guarda anticosido apagada.
«Thomassen, Einar. “How Valentinian Is The Gospel of Philip ?” In The Nag Hammadi Library After Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration, edited by John D. Turner and Anne McGuire, 251–79» — el ensayo de Einar Thomassen sobre cuán valentiniano es el Evangelio de Felipe; entrada de bibliografía, con la guarda anticosido apagada.
«Turner, John D. The Book of Thomas the Contender from Codex II of the Cairo Gnostic Library from Nag Hammadi (CG II, 7): The Coptic Text with Translation, Introduction and Commentary» — la edición del Libro de Tomás por John D. Turner, con el título antiguo del tratado; entrada de bibliografía a caballo de dos planas, con la guarda anticosido apagada.
«Waldstein, Michael. “The Apocryphon of John: A Curious Eddy in the Stream of Hellenistic Judaism.” Privately circulated preprint, August 1995» — un preprint de circulación privada de Michael Waldstein sobre el Libro secreto de Juan; entrada de bibliografía, con la guarda anticosido apagada.
«Wurst, Gregor. “Irenaeus of Lyon and the Gospel of Judas.” In The Gospel of Judas, edited by Rodolphe Kasser, Marvin Meyer, and Gregor Wurst, 121–35. Washington, DC: National Geographic Society, 2006» — el ensayo de Gregor Wurst sobre Ireneo de Lyon y el Evangelio de Judas, en el volumen del Evangelio de Judas editado con Kasser y Meyer; entrada de bibliografía, con la guarda anticosido apagada.
«Zandee, Jan. “‘Les Enseignements de Silvain’ et le Platonisme.” In Les textes de Nag Hammadi, Colloque du Centre d’Histoire des Religions (Strasbourg, 23–25 octobre 1974), edited by Jacques-É. Ménard, 158–79. Nag Hammadi Studies 7. Leiden: Brill, 1975» — la última letra de la bibliografía, con los trabajos de Jan Zandee sobre las Enseñanzas de Silvano; entrada de bibliografía, con la guarda anticosido apagada.
«Copenhaver, Brian P. Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation» — la traducción inglesa del Corpus Hermeticum y del Asclepio latino por Brian P. Copenhaver, que es la edición hermética de referencia del volumen; el pie de imprenta queda del otro lado del corte de plana; entrada de bibliografía, con la guarda anticosido apagada.
«Halm, Heinz. Die islamische Gnosis: Die extreme Schia und die ‘Alawiten . Die Bibliothek des Morgenlandes. Zurich: Artemis, 1982. Harvey, W. W., ed. Irenaeus, Libros quinque adversus haereses» — dos entradas seguidas de la bibliografía: la gnosis islámica de Heinz Halm y los cinco libros de Ireneo contra las herejías en la edición de W. W. Harvey, fuente antigua principal de lo que el volumen dice sobre valentinianos y setianos; entrada de bibliografía, con la guarda anticosido apagada.
«Robinson, James M. “Essays on the Original Reading Behind Q 12:27 in Codex Sinaiticus and P. Oxy. 655.” In James M. Robinson, The Sayings Gospel Q: Collected Essays, edited by» — un ensayo de James M. Robinson sobre la lectura original detrás de Q 12:27 en el Códice Sinaítico y el P. Oxy. 655, recogido en sus ensayos sobre el evangelio de dichos Q; la entrada se corta en el cambio de plana; entrada de bibliografía, con la guarda anticosido apagada.
«Williams, Michael A. The Immovable Race: A Gnostic Designation and the Theme of Stability in Late Antiquity . Nag Hammadi Studies 29. Leiden: Brill, 1985» — The Immovable Race de Michael A. Williams, sobre la designación gnóstica de la raza inmóvil; en la misma entrada la bibliografía recoge su Rethinking *Gnosticism*, el alegato por desmontar la categoría que discute la introducción del volumen; entrada de bibliografía, con la guarda anticosido apagada.
«ACKNOWLEDGMENTS This volume, which offers a new English edition of the texts in the Nag Hammadi library, the Berlin Gnostic Codex, and Codex Tchacos, builds upon the scholarly efforts of many of our colleagues—colleagues like Hans-Martin Schenke, to whom the volume is dedicated» — los agradecimientos declaran qué es el volumen —una edición inglesa nueva de los textos de la biblioteca de Nag Hammadi, el Códice Gnóstico de Berlín y el Códice Tchacos— y a quién está dedicado: Hans-Martin Schenke.
«On behalf of the contributors to this volume, I would like to express our particular gratitude to our friends at Laval University for their hospitality in welcoming us to their campus in order to discuss these texts» — Meyer agradece en nombre de los colaboradores la hospitalidad de la Universidad Laval, donde el equipo se reunió a discutir los textos.
«I also recognize the assistance of Brent Smith, who compiled the bibliography, and Leslie K. Hayes, who compiled the Index of Proper Names and served as an academic proofreader, as well as the help of the Institute for Antiquity and Christianity of Claremont Graduate University» — y nombra a quienes hicieron el aparato: Brent Smith compiló la bibliografía y Leslie K. Hayes el índice de nombres propios, además de corregir pruebas.
«I am pleased to acknowledge the support of Chapman University and the Griset Chair in Bible and Christian Studies for my research, support that has continued for well over two decades» — Meyer consigna el apoyo de la Universidad Chapman y de la cátedra Griset de Biblia y Estudios Cristianos a su investigación por más de dos décadas.
«At HarperSanFrancisco, several people have proved especially helpful in the production of this volume, among them Michael Maudlin, Eric Brandt, Kris Ashley, Terri Leonard, and Lisa Zuniga» — y nombra a las personas de HarperSanFrancisco que intervinieron en la producción del volumen.
«Finally, I personally offer my deepest thanks to my wife and children, who for many years have walked with me through the cosmos of the demiurge and have glimpsed with me a bit of the light shining through from above and from within» — el cierre personal de los agradecimientos, con la imagen del cosmos del demiurgo y la luz que se trasluce desde arriba y desde dentro.
«The pagination of this electronic edition does not match the edition from which it was created. To locate a specific passage, please use the search feature of your e-book reader» — la advertencia de la edición electrónica: su paginación no coincide con la del impreso del que se hizo, y para localizar un pasaje se ha de usar el buscador del lector de libros electrónicos; es la declaración que sostiene que en esta ficha el locator sea la plana del troceo y no un folio impreso.
«This index of proper names includes the names of persons, places, powers, and personified concepts found in the texts from the Nag Hammadi library, the Berlin Gnostic Codex, and Codex Tchacos» — Leslie K. Hayes declara qué recoge su índice de nombres propios: personas, lugares, poderes y conceptos personificados de los textos de los tres códices.
«The opening letters of a few terms cannot be restored, and they are listed at the end of the index» — y consigna el límite del papiro dentro del propio índice: de unos pocos términos no se pueden restituir las letras iniciales, y esos van al final.
«The complexity of thought and expression found in these texts continues to resist standardization. In an effort to leave complexity exposed, this index has taken an inclusive approach» — Hayes declara que la complejidad de pensamiento y expresión de estos textos sigue resistiéndose a la normalización, y que por dejarla a la vista el índice adopta un criterio inclusivo.
«The index records terms only where they appear in the translations and footnotes to the translations. It excludes occurrences in the prefatory materials» — el índice registra los términos solo donde aparecen en las traducciones y sus notas, y excluye los materiales preliminares.
«For the convenience of the reader, terms are keyed to the pagination of this volume rather than the original codices» — y los remite a la paginación del volumen, no a la de los códices originales.
«—Marvin Meyer January 2007» — la firma y la fecha con que Marvin Meyer cierra los agradecimientos: es la única fecha de redacción que el troceo imprime fuera de la página de derechos, y ocupa ella sola la plana.
«About the Author MARVIN MEYER , general editor of this collection, is one of the foremost scholars on Gnostic traditions, the Nag Hammadi library, and texts about Jesus outside the New Testament. He is Griset Professor of Bible and Christian Studies and director of the Albert Schweitzer Institute at Chapman University in California» — la solapa de autor del volumen, no voz de la obra: presenta a Marvin Meyer como editor general y como uno de los mayores especialistas en tradiciones gnósticas, la biblioteca de Nag Hammadi y los textos sobre Jesús fuera del Nuevo Testamento, con su cátedra Griset y la dirección del Instituto Albert Schweitzer en la Universidad Chapman.
«JAMES M. ROBINSON , consultant for this collection, is widely known for his groundbreaking contribution as the permanent secretary of UNESCO’S International Committee for the Nag Hammadi codices, and his many published works on Gnostic texts and the Sayings Gospel Q» — la misma solapa presenta a James M. Robinson como consultor de la colección y secretario permanente del Comité Internacional de la UNESCO para los códices de Nag Hammadi; es la única plana que declara su papel en este volumen con ese nombre.
«Visit www.AuthorTracker.com for exclusive information on your favorite HarperCollins authors» — el reclamo editorial con que se cierra la solapa, que es de HarperCollins y no del aparato académico.
«All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this ebook on-screen. No part of this text may be reproduced, transmitted, down-loaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of HarperCollins ebooks» — la cláusula de derechos de la edición electrónica, que concede al comprador un derecho de acceso y lectura en pantalla no exclusivo ni transferible; el guion que parte *Pan-American* es de fin de renglón.
«About the Publisher Australia HarperCollins Publishers (Australia) Pty. Ltd. Level 13, 201 Elizabeth Street Sydney, NSW 2000, Australia http://www.harpercollins.com.au» — la plana de la editorial abre con las señas de HarperCollins en Australia; es aparato editorial de la edición electrónica.
«United States HarperCollins Publishers Inc. 10 East 53rd Street New York, NY 10022 http://www.harpercollins.com» — y cierra con las de Estados Unidos, la casa que imprime el volumen.
«In this Introduction, Marvin Meyer is chiefly responsible for “The Nag Hammadi Scriptures” and “Reading the Nag Hammadi Scriptures,” Elaine H. Pagels for “What Are the Nag Hammadi Scriptures?» — la primera nota de la introducción reparte su autoría: Meyer es el principal responsable de dos secciones y Elaine H. Pagels de la que pregunta qué son las escrituras de Nag Hammadi; es el dato que permite adjudicar cada parte de la introducción a su firmante.
«On the story of the discovery of the Berlin Gnostic Codex, see Karen L. King, The Gospel of Mary of Magdala , 7–12; Marvin Meyer, The Gnostic Discoveries , 19–20; Michael Waldstein and Frederik Wisse, The Apocryphon of John , 2–3» — la nota que remite a dónde se cuenta el hallazgo del Códice Gnóstico de Berlín; nota numerada del aparato, extraída con la guarda anticosido apagada.
«Herbert Krosney, The Lost Gospel , 10. 8 . See Rodolphe Kasser, Marvin Meyer, and Gregor Wurst, eds., The Gospel of Judas . On the full story of the discovery of Codex Tchacos, see Herbert Krosney, The Lost Gospel ; James M. Robinson, The Secrets of Judas» — las notas que remiten a la historia completa del hallazgo del Códice Tchacos; nota numerada del aparato, con la guarda anticosido apagada.
«The renowned Egyptian teacher Origen, writing about a generation later, also mentions the Gospel of Thomas , along with the Gospel of Matthias and “many others” (Homilies on Luke 1)» — una nota consigna que Orígenes, una generación después de Hipólito, menciona también el Evangelio de Tomás junto al Evangelio de Matías y *muchos otros*; nota del aparato, con la guarda anticosido apagada.
«See the influential book by Hans Jonas, The Gnostic Religion , an abridged translation of his 1934 monograph published in Germany under the title Gnosis und spätantiker Geist» — la nota que data The Gnostic Religion de Hans Jonas como traducción abreviada de su monografía alemana de 1934; nota del aparato, con la guarda anticosido apagada.
«Cf. Helmut Koester, “The Gospel of Thomas,” in James. M. Robinson, ed., The Nag Hammadi Library in English , 125: “In its most original form, it may well date from the first century (the middle of the first century is usually considered the best date for the composition of ‘Q’» — la nota cita a Helmut Koester fechando la forma más original del Evangelio de Tomás en el siglo I, con el paréntesis sobre la fecha usual de Q; nota del aparato, con la guarda anticosido apagada.
«The Greek term epinoia can be translated variously, e.g., “insight,” “reflection,” “imagination,” “creativity,” “afterthought.” See the notes to the Secret Book of John» — la nota que abre el abanico de traducciones posibles de *epinoia*: insight, reflection, imagination, creativity, afterthought; nota del aparato, con la guarda anticosido apagada.
«The tradition of dividing the Gospel of Thomas into 114 sayings is flawed, but it has become a nearly universal convention» — la nota declara defectuosa la división del Evangelio de Tomás en ciento catorce dichos y a la vez la mantiene por convención casi universal; nota del aparato, con la guarda anticosido apagada.
«About two lines are missing at the beginning of the text. The letters just before the beginning of the translation, at the end of the previous clause, may be restored to read “[your] light”» — nota a la Oración del apóstol Pablo: faltan unas dos líneas al principio y las letras anteriores se restituyen como *tu luz*; nota del aparato, con la guarda anticosido apagada.
«The text reads only “rest” (tanapausis , here emended to read t<a>anapausis , “<my> rest”» — nota a la misma oración que declara la enmienda: el texto dice solo *reposo* y se enmienda para leer *mi reposo*; nota del aparato, con la guarda anticosido apagada.
«08 09 10 11 12 RRD(H) 10 9 8 7 6 5 4 3 2 1» — la línea de tirada que la página de derechos imprime entre el ISBN de la rústica y el de la edición EPub; nota de imprenta, con la guarda anticosido apagada.
«Here the Coptic is restored to read [tal ]co . It may also be possible to restore it to read [ta ]co (a variant of [ta ]ko ), “corruption,” in which case the prayer may be understood as Paul’s prayer before his death» — nota a la Oración del apóstol Pablo que deja abierta la restitución del copto: con una lectura la plegaria sería la de Pablo antes de su muerte; nota del aparato, con la guarda anticosido apagada.
«Or “the psychical god,” i.e., the demiurge» — la nota que identifica al dios psíquico de la oración con el demiurgo; nota del aparato, con la guarda anticosido apagada.
«Coptic text: NHC I,2 : 1, 1–16, 30. Editions: The Facsimile Edition of the Nag Hammadi Codices: Codex I , 5–20; Harold W. Attridge, ed., Nag Hammadi Codex I , 1.13–53, 2.7–37 (Francis E. Williams); Dankwart Kirchner, Epistula Jacobi Apocrypha ; Donald Rouleau, L’Épître apocryphe de Jacques ; Hans-Martin Schenke, Hans-Gebhard Bethge, and Ursula Ulrike Kaiser, eds., Nag Hammadi Deutsch , 1.11–26 (Judith Hartenstein and Uwe-Karsten Plisch). The title is construed from the contents of the text; the text may also be entitled the Apocryphon of James , the Letter of James , or the Apocryphal Letter of James» — la nota de encabezado del Libro secreto de Santiago: texto copto, ediciones y la declaración de que el título se construye a partir del contenido, con los otros títulos que el texto admite; nota del aparato, con la guarda anticosido apagada.
«Probably thought to be James the Just, brother of Jesus and leader of the Jerusalem church (cf. Gospel of Thomas 12; First and Second Revelations of James» — nota que adjudica la voz del texto a Santiago el Justo, hermano de Jesús y cabeza de la iglesia de Jerusalén; la atribución se da como probable, no como hecho; nota del aparato, con la guarda anticosido apagada.
«The restoration of the name or description of the recipient or recipients of the letter remains uncertain. The best suggestion is probably “the [student (lit., “son” or “child”) Cerin]thos” (Coptic e m [pš re k rin ]thos ). Cf. Hartenstein and Plisch, in Nag Hammadi Deutsch , 1.18. A person named Cerinthos was a well» — nota que declara incierta la restitución del destinatario de la carta y propone *Cerinto*; nota del aparato, con la guarda anticosido apagada.
«Coptic (from Greek, preserving the Greek dative plural ending) he n hensheei mmenthebraiois , lit., “in Hebrew letters.” No such Hebrew text is known» — nota sobre la declaración del texto de estar escrito en letras hebreas: no se conoce ningún texto hebreo semejante; nota del aparato, con la guarda anticosido apagada.
«Other texts, including Gnostic texts, also suggest long periods of time for appearances of Jesus, e.g., 18 months (540 days), 545 days (18 months plus five intercalary days?), or even 12 years. On 18 days (or months), cf. Secret Book of James 8» — nota que reúne los plazos que distintos textos dan a las apariciones de Jesús: dieciocho meses, quinientos cuarenta y cinco días o incluso doce años; nota del aparato, con la guarda anticosido apagada.
«This paragraph is difficult to translate, but a significant distinction is made here between spirit (pneuma ) and soul (psukh» — nota que señala la distinción entre espíritu y alma en un párrafo que declara difícil de traducir; nota del aparato, con la guarda anticosido apagada.
«Here the holy Spirit may be understood to be God the Mother. Cf. Gospel of Thomas 101; Gospel of Philip 55» — nota que propone entender al Espíritu santo como Dios Madre, remitiendo al Evangelio de Tomás y al de Felipe; nota del aparato, con la guarda anticosido apagada.
«This parable of the date-palm shoot remains difficult to translate, and the translation given here is somewhat tentative. The reference to “it” in the last sentence apparently indicates the kingdom» — nota que declara tentativa la traducción de la parábola del retoño de palmera datilera; nota del aparato, con la guarda anticosido apagada.
«“Know yourself” was a maxim from the oracular center at Delphi, Greece» — nota que remite el *conócete a ti mismo* del texto al centro oracular de Delfos; nota del aparato, con la guarda anticosido apagada.
«Here it is assumed that a person is composed of a body of flesh, an animating soul, and a vivifying spirit, as in Valentinian thought» — nota que declara el supuesto tripartito del pasaje —cuerpo de carne, alma animadora y espíritu vivificador— como pensamiento valentiniano; nota del aparato, con la guarda anticosido apagada.
«This paragraph describes the dispersal of the apostles to preach throughout the world; cf. Letter of Peter to Philip 140. James stays in Jerusalem to lead the church there. The “loved ones who are to appear” are future believers, like the readers of the Secret Book of James» — nota que lee el final del Libro secreto de Santiago como la dispersión de los apóstoles, con Santiago quedándose a dirigir la iglesia de Jerusalén y los *amados que han de aparecer* como los futuros creyentes; nota del aparato, con la guarda anticosido apagada.
«For an argument in favor of attributing the authorship of the Gospel of Truth to Valentinus, see Bentley Layton, The Gnostic Scriptures , 251» — nota que remite a Bentley Layton para el alegato a favor de atribuir el Evangelio de la verdad a Valentino; nota del aparato, con la guarda anticosido apagada.
«Here Error is personified and feminine in gender. Cf. her role with that of wisdom (Sophia) and the demiurge elsewhere in Gnostic texts» — nota que señala el Error personificado y femenino del Evangelio de la verdad y lo empareja con el papel de Sofía y del demiurgo en otros textos gnósticos; nota del aparato, con la guarda anticosido apagada.
«The middle is the region between the Fullness of the divine above and this world below» — nota que define el medio como la región entre la Plenitud divina de arriba y este mundo de abajo; nota del aparato, con la guarda anticosido apagada.
«This reference to the tree recalls both the tree on which Jesus was crucified and the tree of the knowledge of good and evil in the Garden of Eden (described in Genesis and Gnostic texts» — nota que lee el árbol del texto a la vez como el madero de la crucifixión y como el árbol del conocimiento del bien y del mal; nota del aparato, con la guarda anticosido apagada.
«The reference to the perishable rags describes the physical body of Jesus» — nota que identifica los harapos perecederos del texto con el cuerpo físico de Jesús; nota del aparato, con la guarda anticosido apagada.
«In the Roman system of counting on the fingers, numbers 1– 99 were counted on the left hand, and number 100 switched to the right» — nota que explica el cómputo romano con los dedos para entender el paso del noventa y nueve al cien en la parábola de la oveja; nota del aparato, con la guarda anticosido apagada.
«The author is employing a pun in Greek by comparing psukh (“psychical form, soul”) and psukhos (“cold”)» — nota que señala el juego griego entre *psykhē* y *psykhos*, alma y frío, en el Evangelio de la verdad; nota del aparato, con la guarda anticosido apagada.
«The meaning of the Coptic is uncertain. Perhaps correct to read: “<and he> alone <is in the position> to give him a name” (Schenke, in Nag Hammadi Deutsch , 1.42–43» — nota que declara incierto el sentido del copto y propone una corrección tomada de Schenke; nota del aparato, con la guarda anticosido apagada.
«Or “true siblings”; lit., “true brothers.”» — nota que declara la opción de traducción entre hermanos verdaderos y hermanas y hermanos verdaderos; nota del aparato, con la guarda anticosido apagada.
«Coptic text: NHC I,3 : 16, 31–43, 24; XII,2 : 57, 1–60, 30 (fragments). The present translation is based on the Coptic text in NHC I» — nota de encabezado del Evangelio de la verdad: declara los dos testimonios coptos —el del Códice I y los fragmentos del XII— y de cuál se traduce aquí; nota del aparato, con la guarda anticosido apagada.
«Coptic text: NHC I,5 : 51, 1–138, 27. Editions: The Facsimile Edition of the Nag Hammadi Codices: Codex I , 55–142; Harold W. Attridge, ed., Nag Hammadi Codex I , 1.159–337, 2.217–497 (Harold W. Attridge and Elaine H. Pagels); Louis Painchaud and Einar Thomassen, Le traité tripartite ; Hans-Martin Schenke, Hans-Gebhard Bethge, and Ursula Ulrike Kaiser, eds., Nag Hammadi Deutsch , 1.53–93 (Hans-Martin Schenke). The title is construed from the contents of the text. Within the translation a substantial number of terms are capitalized as personified concepts in the Valentinian cosmological account» — nota de encabezado del Tratado tripartito: ediciones, la declaración de que el título se construye del contenido y la decisión de traducción de poner en mayúscula los conceptos personificados del relato cosmológico valentiniano; nota del aparato, con la guarda anticosido apagada.
«The codex has “listen to (s te m ) them,” which seems meaningless. The translation adopted here corrects the Coptic verb to <š> te m , “close,” following a suggestion made by Peter Nagel» — nota que declara sin sentido la lectura del códice y adopta la corrección propuesta por Peter Nagel; nota del aparato, con la guarda anticosido apagada.
«The metaphor of clothing expresses the union of the Son with the members of the All, or the aeons: they are the Son’s “clothes.”» — nota que lee la metáfora del vestido como la unión del Hijo con los miembros del Todo; nota del aparato, con la guarda anticosido apagada.
«The text has horos . It is possible that this is not a reference to the Boundary encircling the Fullness, but instead to the “definition” or principle that all mental activity produces offspring» — nota que deja abiertas dos lecturas de *horos*: el Límite que rodea a la Plenitud o el principio de que toda actividad mental produce descendencia; nota del aparato, con la guarda anticosido apagada.
«An allusion to Genesis 1:27. The spiritual offspring of the Word, produced by his acts of thanksgiving and glorification as images of the revealed Fullness, are produced after the image of the Father, since the Fullness itself, united in the Son, is the countenance of the Father. The offspring of the Word therefore is understood to constitute a heavenly first human, brought forth “after the image” (i.e., the Fullness-Son) of the Father. In deliberate contrast to Genesis 1:27, it is here emphasized that the images produced by the Word are exclusively male» — nota larga que lee la descendencia espiritual del Verbo como un primer hombre celeste hecho a imagen del Padre y subraya el contraste deliberado con Génesis 1:27: las imágenes producidas por el Verbo son exclusivamente masculinas; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Cf. 1 Corinthians 13:12. For the Valentinians, the cosmos is not evil, but serves as a means of instruction, being a weak reflection of the Fullness» — nota que consigna que para los valentinianos el cosmos no es malo sino medio de instrucción y reflejo débil de la Plenitud; nota del aparato, con la guarda anticosido apagada.
«Or “like a number.” Here the Coptic word is ambiguous and can mean either “numeral” or “multitude.” Since “one” was not usually regarded as a numeral in antiquity and “number” was conceived as essentially implying plurality, the most likely interpretation here is that the Father is a “number” in the sense» — nota que declara ambiguo el copto —numeral o multitud— y razona que el Padre es *número* en el sentido de ser muchos; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«The Coptic sentence is hardly correct. The sense seems to be that the aeons’ praise of the Father is a procreative act whereby» — nota que declara apenas correcta la frase copta y propone el sentido: la alabanza de los eones al Padre es acto procreador; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«The first three theories listed are those of the Stoics, the Epicureans, and the astrologers. Of the last two theories, the second (“accidental” or “spontaneous”) is an Epicurean position, whereas the first (kata phusin , “according to nature”) is basically given simply to indicate the opposite view, though it corresponds to an opinion held by Platonists as well as Stoics. A similar doxography is found in Eugnostos the Blessed (III 70) and the Wisdom of Jesus Christ (III 92–93)» — nota que identifica las teorías filosóficas que el Tratado tripartito enumera —estoicos, epicúreos y astrólogos— y empareja esa doxografía con Eugnostos el Bienaventurado y la Sabiduría de Jesucristo; nota del aparato, con la guarda anticosido apagada.
«A badly corrupt sentence that can no longer be confidently restored. The general meaning seems to be that the Jewish scriptures have been inspired by the psychical powers, unlike the writings of the Greeks, which reproduce the activities of the material powers» — nota que declara la frase malamente corrupta e irrestituible y da su sentido general: las escrituras judías inspiradas por los poderes psíquicos y los escritos griegos por los materiales; nota del aparato, con la guarda anticosido apagada.
«The text is obscure and probably incorrectly translated from the Greek. The basic meaning must be that the humans with a spiritual element (Tripartite Tractate 104–5), whom the Savior came down to save, shared the condition of having a body and a soul with the ones that lack that element; for their sake, the Savior had to be incarnated with body and soul as well» — nota que declara oscuro el texto y probablemente mal traducido del griego, y propone el sentido básico: el Salvador hubo de encarnarse con cuerpo y alma por los humanos espirituales; nota del aparato, con la guarda anticosido apagada.
«Whereas the “economy” basically refers to the Father’s plan of salvation, the word is often used by the Valentinians simply as a name for the cosmos, obviously because the cosmos is an essential element in the execution of the plan» — nota que explica el doble uso valentiniano de *economía*: el plan de salvación del Padre y, por extensión, el cosmos; nota del aparato, con la guarda anticosido apagada.
«Election and Calling are common Valentinian terms for those who are spiritual (the elect) and those who are psychical (the called)» — nota que fija los términos valentinianos Elección y Llamada para los espirituales y los psíquicos; nota del aparato, con la guarda anticosido apagada.
«A somewhat obscure sentence. Apparently the Church is conceived of as a single human being (the ekkl sia as an anthr pos ), representing the Savior in his incarnation. This “human being of the Church” may thus be thought to include the psychical “Calling” as well as the spiritual “Election.” In the following, however, the emphasis is clearly on the spiritual people only as constituting the limbs of the Savior and the Church, whereas the psychical people are, at best, assistants of the Church and not actually members of it as the body of the Savior» — nota larga que lee a la Iglesia como un solo ser humano y acota que los psíquicos son, a lo sumo, auxiliares suyos y no miembros del cuerpo del Salvador; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Five lines missing or untranslatable. 71 . About five lines missing or untranslatable» — las dos notas con que se cierra el aparato del Tratado tripartito, que consignan las líneas que faltan o no se pueden traducir; nota del aparato, con la guarda anticosido apagada.
«The text is commonly referred to as the Apocryphon of John . The present translation is based mainly on the Coptic text of NHC II (the longer version of the Secret Book of John ), and unless otherwise indicated the page numbers refer to the Codex II text. Where lacunae in the Codex II version may be confidently restored on the basis of readings preserved in the other texts, they are not placed within brackets» — nota de encabezado del Libro secreto de Juan que declara de qué códice se traduce —el II, la versión larga— y la convención sobre los corchetes de las lagunas restituidas; nota del aparato, con la guarda anticosido apagada.
«This name recalls the evil Zoroastrian deity Ahriman» — nota que empareja un nombre del Libro secreto de Juan con Ahriman, la deidad maligna zoroastriana; nota del aparato, con la guarda anticosido apagada.
«The text reads monas , “monad.” The following lines offer a classic statement of divine transcendence formulated in terms of negation. This statement in the Secret Book of John is very similar to that in Allogenes the Stranger and reminiscent also of the via negativa of the Hindu Upanishads, with the insistence that the ultimate is neti neti , “not this, not that.”» — nota que empareja la formulación negativa de la trascendencia divina del Libro secreto de Juan con la de Allogenes el Extranjero y con la *via negativa* de los Upanishads hindúes y su *neti neti*; nota del aparato, con la guarda anticosido apagada.
«The text reads “Father” (ei t ), here and below, for the transcendent Great Invisible Spirit. The translation “Parent” is incorporated here to emphasize that the divine parent transcends gender categories, and the translation of this section seeks to provide an accurate means of addressing issues of gender in the Secret Book of John» — nota que declara la decisión de traducción: donde el copto dice Padre para el Espíritu Invisible se pone Progenitor, para subrayar que el progenitor divino trasciende las categorías de género; nota del aparato, con la guarda anticosido apagada.
«The Father gazes into the water and falls in love with his own image in a manner that calls to mind Narcissus in Greek mythology (see Ovid Metamorphoses 3.402–510» — nota que empareja al Padre enamorado de su imagen en el agua con Narciso; nota del aparato, con la guarda anticosido apagada.
«Through this love of the Father for his own image the Father’s thought (ennoia ) emanated, and the First Thought or Forethought (pronoia ) comes from the mind of the Father: the divine Mother, Barbelo. The Father thus produces an entity independently, without the aid of a lover. Other gods who are credited with acts of independent procreation include the Greek god Zeus, who produces Athena, the daughter of Metis (Wisdom or Skill), from his head alongside the River (or Lake) Triton (see Hesiod Theogony 886–900, 924–29), and the Egyptian god Atum, who mates with his hand and spits—i.e., he produces the seed of life by means of masturbation» — nota larga que deriva a Barbelo del amor del Padre por su imagen y reúne los paralelos de procreación independiente: Zeus pariendo a Atenea y el dios egipcio Atum; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Barbelo is the divine mother and the first emanation of the Father of the All in Sethian texts. She is also described as the Forethought of the Invisible Spirit. The name Barbelo may derive from Hebrew, and a possible translation is “God (cf. ’el ) in (b -) four (arb [a ]),” with reference to the tetragrammaton, the ineffable four-letter name of God» — nota que define a Barbelo como madre divina y primera emanación del Padre del Todo en los textos setianos y propone que el nombre derive del hebreo, *Dios en cuatro*, por el tetragrámaton; nota del aparato, con la guarda anticosido apagada.
«as well as the Egyptian creation text, the Memphite cosmogony, in which Ptah is described creating by means of the spoken word» — nota que empareja la creación por la palabra del Libro secreto de Juan con la cosmogonía menfita egipcia, donde Ptah crea por la palabra hablada; nota del aparato, con la guarda anticosido apagada.
«On pronoia and epinoia , cf., in Greek mythology, the Titans Prometheus (“forethought”) and Epimetheus (“afterthought”), who create human beings, though Epimetheus does his job imperfectly. Prometheus makes the humans stand upright, after the manner of the gods, and he takes fire from the gods and brings it down to earth. For his actions he is punished by being chained to a pillar in the mountains, where a bird of prey eats his liver. Eventually Heracles frees him» — nota que empareja *pronoia* y *epinoia* con los titanes Prometeo y Epimeteo, y cuenta el castigo de Prometeo; nota del aparato, con la guarda anticosido apagada.
«The name Pigeradamas or Geradamas may mean “Adam the stranger” (Hebrew g r ’adam ), “holy Adam” (Greek hier-adamas ), or “old (Greek ger n ) Adam.”» — nota que da las tres etimologías posibles de Pigeradamas: Adán el extranjero, Adán santo o Adán viejo; nota del aparato, con la guarda anticosido apagada.
«This account of Sophia bringing forth by herself seems to reflect ancient gynecological theories about women’s bodies and reproduction. In Greek mythology the goddess Hera also imitates Zeus and brings forth a child by herself. According to one version of the myth, the child is the monster Typhon (Homeric Hymn to Pythian Apollo 300–362). According to another, it is the lame deity Hephaistos, whom Hera evicts from Olympus and sends down to the world below (Hesiod Theogony 924–29). Hephaistos is the artisan among the gods and is represented in Egypt by his counterpart Khnum, a ram-headed creator who molds creatures on a potter’s wheel» — nota que empareja el parto solitario de Sofía con el de Hera, que engendra a Tifón o a Hefesto sin Zeus, y con el egipcio Khnum que modela criaturas en el torno de alfarero; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«In the Secret Book of John all the evils and misfortunes of this world derive from Sophia’s blunder» — nota que consigna que en el Libro secreto de Juan todos los males y desgracias de este mundo derivan del desatino de Sofía; nota del aparato, con la guarda anticosido apagada.
«The twelve cosmic authorities probably correspond to the signs of the zodiac» — nota que empareja las doce autoridades cósmicas con los signos del zodiaco; nota del aparato, con la guarda anticosido apagada.
«The seven kings probably correspond to the seven planetary spheres (for the sun, the moon, Mercury, Venus, Mars, Jupiter, and Saturn) described by ancient astronomers» — y los siete reyes con las siete esferas planetarias de los astrónomos antiguos; nota del aparato, con la guarda anticosido apagada.
«Yao (Ia ) is a form of Yahweh, the name of God, especially in Greek. Yao is a power of this world in some Gnostic texts and a son of Yaldabaoth in On the Origin of the World . In this section several of the names derive from Hebrew words, especially words that designate God» — nota que declara a Yao forma de Yahvé y consigna que varios nombres de la sección derivan de palabras hebreas que designan a Dios; nota del aparato, con la guarda anticosido apagada.
«Here the name is spelled “Sabbede.” Other versions give the name as Sabbataios or Sabbadaios. Throughout the text the spelling of the names varies in the manuscripts, but only a few of the variant spellings are given here» — nota que declara la variación de grafías de los nombres en los manuscritos y advierte que solo unas pocas variantes se consignan; nota del aparato, con la guarda anticosido apagada.
«Sophia dwells in the ninth sphere, above Yaldabaoth, who occupies the eighth sphere (sometimes called the Ogdoad and identified as the sphere of the fixed stars). Yaldabaoth himself is thus positioned over the seven kings in their seven spheres (sometimes called the Hebdomad» — nota que ordena las esferas: Sofía en la novena, Yaldabaoth en la octava u Ogdóada de las estrellas fijas y los siete reyes debajo, en la Hébdoma; nota del aparato, con la guarda anticosido apagada.
«Genesis 1:26. In the Secret Book of John a distinction is made between the image of God and the likeness of the creators» — nota que señala la distinción del texto entre la imagen de Dios y la semejanza de los creadores; nota del aparato, con la guarda anticosido apagada.
«The precise identification of the Book of Zoroaster remains uncertain, but the title calls to mind the text Zostrianos or else Porphyry’s Life of Plotinos 16, where Porphyry refers to other texts written under the name of Zoroaster, including a Book of Zoroaster» — nota que declara incierta la identificación del Libro de Zoroastro citado en el texto y la empareja con Zostrianos y con la Vida de Plotino de Porfirio; nota del aparato, con la guarda anticosido apagada.
«The description of a human being and a shadow in a cave may derive from the allegory of the cave in Plato’s Republic , Book 7. Further, the body as the prison or tomb of the soul is also a well-known Platonic and Orphic teaching» — nota que deriva la descripción del hombre y la sombra en la caverna de la alegoría de la República de Platón, y recuerda que el cuerpo como prisión o tumba del alma es enseñanza platónica y órfica; nota del aparato, con la guarda anticosido apagada.
«Insight assumes the form of a tree, just as in Greek mythology Daphne changes into a laurel tree (see Ovid Metamorphoses 1.452–562; Nature of the Rulers 89; On the Origin of the World 116–17). Like Daphne, Insight is not to be apprehended» — nota que empareja a la Perspicacia convertida en árbol con Dafne vuelta laurel; nota del aparato, con la guarda anticosido apagada.
«The Savior appears as a heavenly bird; the eagle is the bird of Zeus. Cf. the Hymn of the Pearl , in which the royal letter flies as an eagle and becomes a voice of revelation» — nota que empareja al Salvador como ave celeste con el águila de Zeus y con la carta real del Himno de la Perla; nota del aparato, con la guarda anticosido apagada.
«The water of forgetfulness recalls the water of the River Lethe in the Greek conception of the underworld. If a thirsty soul drinks of the water of this river, it forgets about its previous lives and thus may be reincarnated in another body» — nota que empareja el agua del olvido del texto con el Leteo griego y con la reencarnación; nota del aparato, con la guarda anticosido apagada.
«Feminine pronouns are used for the soul in the translation of this part of the Secret Book of John , since the soul (psukh ) is commonly depicted as being female in Greek and Gnostic literature» — nota que declara la decisión de traducción de usar pronombres femeninos para el alma, por ser femenina en la literatura griega y gnóstica; nota del aparato, con la guarda anticosido apagada.
«In the Greco-Roman world fate (in Greek, heimarmen , as here, in Coptic, šimarmen ) was considered to be the overwhelming force that determines the destiny of all that is earthly and heavenly» — nota que define el destino grecorromano, *heimarmenē*, como la fuerza avasalladora que determina la suerte de todo lo terrestre y lo celeste; nota del aparato, con la guarda anticosido apagada.
«The concluding hymn of the Savior is found only in the longer version of the Secret Book of John (NHC II and IV). It reflects a hymn of heavenly Forethought, the divine Mother, as Savior. In the present Christianized version of the Secret Book of John readers may understand the Savior to be Jesus. Three descents of the Savior are also described in Three Forms of First Thought» — nota que declara que el himno final del Salvador solo está en la versión larga y que refleja un himno de la Providencia celeste, la Madre divina, como Salvadora; nota del aparato, con la guarda anticosido apagada.
«“child of (S)abaoth,” Sakla means “fool,” and Samael means “blind god.”» — nota que da las etimologías arameas de los nombres del arconte: Yaldabaoth como hijo del caos o hijo de Sabaoth —el arranque queda del otro lado del corte de plana—, Sakla como necio y Samael como dios ciego; nota del aparato, con la guarda anticosido apagada.
«The shorter versions of the Secret Book of John in BG 8502 and NHC III do not include this overtly Christian concluding statement» — nota que consigna el desacuerdo entre testimonios: las versiones cortas del Libro secreto de Juan no traen la declaración final abiertamente cristiana; nota del aparato, con la guarda anticosido apagada.
«The only mention made of the cross in the Gospel of Thomas is in saying 55, where the image of bearing the cross seems to be used in a metaphorical sense» — nota que consigna que la única mención de la cruz en el Evangelio de Tomás es el dicho 55 y que ahí la imagen parece metafórica; nota del aparato, con la guarda anticosido apagada.
«The text is referred to as the “Hidden Sayings of Jesus” in the incipit. The present translation is based on an ultraviolet collation of the Coptic text, by Marvin Meyer, at the Coptic Museum in 1988» — nota de encabezado del Evangelio de Tomás: el íncipit lo llama *dichos ocultos de Jesús* y la traducción se basa en un cotejo con luz ultravioleta hecho por Marvin Meyer en el Museo Copto; nota del aparato, con la guarda anticosido apagada.
«Or “Jesus says,” for such a quotation formula here and elsewhere in the text. In the Greek Gospel of Thomas the quotation formulas are given in the present tense» — nota que consigna la diferencia de tiempo verbal de la fórmula de cita entre el Tomás copto y el griego; nota del aparato, con la guarda anticosido apagada.
«Cf. Hippolytus Refutation of All Heresies 5.7.20, a saying said to derive from the Gospel of Thomas: “One who seeks will find me in children from seven years, for there, hidden in the fourteenth age, I am revealed» — nota que recoge de Hipólito un dicho que se decía venido del Evangelio de Tomás y que el texto copto no trae; nota del aparato, con la guarda anticosido apagada.
«Cf. Manichaean Kephalaia 65 163, 26–29, where a nearly identical version of this saying of Jesus is cited» — nota que consigna una versión casi idéntica del mismo dicho de Jesús en los Kephalaia maniqueos; nota del aparato, con la guarda anticosido apagada.
«This is the negative formulation of the golden rule» — nota que identifica el dicho como la formulación negativa de la regla de oro; nota del aparato, con la guarda anticosido apagada.
«Here the lion seems to symbolize what is passionate and bestial in human experience. A person may consume the lion or be consumed by it. Cf. Plato Republic 588e–589b» — nota que lee el león del dicho como lo pasional y bestial de la experiencia humana, remitiendo a la República de Platón; nota del aparato, con la guarda anticosido apagada.
«In the light of this citation from Hippolytus, it is possible to imagine (so Hans-Martin Schenke, in an unpublished note) that the original wording of the saying may have been as follows: “During the days when you ate what is dead, you made it alive. <When you eat what is alive, what will you do? During the days when you were in the darkness, you saw the light.> When you are in the light, what will you do?”» — nota que propone, por una nota inédita de Hans-Martin Schenke y a la luz de una cita de Hipólito, una redacción original distinta del dicho; la propuesta va marcada como imaginable, no como texto; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The three sayings or words are unknown, and they may be mentioned as a device for the reflection of the reader. For examples of three words, see Hippolytus Refutation of All Heresies 5.8.4 (Kaulakau, Saulasau, Zeesar, from the Hebrew of Isaiah 28:10, 13); Pistis Sophia 136 (Yao Yao Yao, the ineffable» — nota que declara desconocidas las tres palabras que Tomás dice haber oído y las supone recurso para la reflexión del lector, con los ejemplos de Hipólito y de la Pistis Sophia; nota del aparato, con la guarda anticosido apagada.
«Five trees in paradise are mentioned elsewhere in Gnostic and Manichaean literature. Cf. Genesis 2:9» — nota que remite los cinco árboles del paraíso a otra literatura gnóstica y maniquea; nota del aparato, con la guarda anticosido apagada.
«The phrase “in the other ear” may be a case of dittography, or it may refer to someone else’s ear or even one’s own “inner” ear» — nota que deja abiertas tres lecturas de *en el otro oído*: ditografía, el oído de otro o el oído interior; nota del aparato, con la guarda anticosido apagada.
«has been reconstructed to read as follows: “[Jesus says], ‘Where there are [three, they are without] God, and where there is only [one], I say, I am with that one. Lift up the stone, and you will find me there. Split the piece of wood, and I am there» — nota que reconstruye el dicho del papiro de Oxirrinco: donde hay tres están sin Dios, donde hay uno solo Jesús está con él, y quien levanta la piedra o parte el leño lo encuentra ahí; nota del aparato, con la guarda anticosido apagada.
«presents the following expanded saying: “[Jesus says, ‘Do not worry], from morning [to nightfall nor] from [evening to] morning, either [about] your [food], what [you will] eat, [or] about [your robe], what clothing you [will] wear. [You are much] better than the lilies, which do not card or [spin]. And since you have one article of clothing, what (or why)…you…? Who might add to your stature? That is the one who will give you your clothing» — nota que da la versión ampliada del dicho de los lirios que trae el papiro de Oxirrinco 655, con sus lagunas; nota del aparato, con la guarda anticosido apagada.
«Cf. an Arabic inscription at the site of a mosque at Fatehpur Sikri, India; Petrus Alphonsi, Clerical Instruction» — nota que remite un dicho de Tomás a una inscripción árabe en una mezquita de Fatehpur Sikri, en la India, y a la Disciplina clericalis de Pedro Alfonso; nota del aparato, con la guarda anticosido apagada.
«Here the editors of the Gospel of Thomas in Synopsis Quattuor Evangeliorum , ed. Kurt Aland, 525, understand š re š m (“children”) to be a plural translation of the Greek word pais , “child, servant,” and they assume the latter meaning of pais» — nota que consigna la lectura de los editores de la Synopsis de Kurt Aland, que toman *pais* por siervo y no por niño; la traducción que proponen queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«This saying recalls the accounts of the career of the soul or of the person in the Secret Book of John , the Hymn of the Pearl , and the Exegesis on the Soul» — nota que empareja el dicho con los relatos de la carrera del alma del Libro secreto de Juan, el Himno de la Perla y la Exégesis sobre el alma; nota del aparato, con la guarda anticosido apagada.
«Instead of “rest” (anapausis ), the editors of the Gospel of Thomas in Synopsis Quattuor Evangeliorum , ed. Aland, 532, emend to read “<resurrection>”» — nota que consigna la enmienda de los editores de la Synopsis de Aland, que leen *resurrección* donde el texto dice *reposo*; nota del aparato, con la guarda anticosido apagada.
«2 Esdras 14:45 gives twenty-four as the number of books in the Jewish scriptures» — nota que da por 2 Esdras el número de veinticuatro libros de las escrituras judías al que alude el dicho; nota del aparato, con la guarda anticosido apagada.
«The emendation assumes Coptic letters were omitted due to haplography—hence the opening of the saying is restored to read <afnau> , “<He saw>.” Also possible is <aunau> , “<They saw>.”» — nota que declara la enmienda por haplografía y deja dos restituciones posibles del arranque del dicho; nota del aparato, con la guarda anticosido apagada.
«The Coptic text may be translated, lit., “That person is around the lamb.” Possibly emend to read, “<Why does> that person <carry> around the lamb?” or the like. The editors of the Gospel of Thomas in Synopsis Quattuor Evangeliorum , ed. Aland, 534, offer a different interpretation of the Coptic and translation of the saying: “<He saw> a Samaritan who was trying to take away a lamb while he was on his way to Judea. He said to his disciples, ‘That (person) is pursuing the lamb.’ They said to him, ‘So that he may kill it (and) eat it.’”» — nota que declara oscuro el copto del dicho del samaritano y el cordero y recoge la interpretación distinta de los editores de la Synopsis; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Bentley Layton, in Nag Hammadi Codex II, 2–7 , 1.74, notes two other possibilities. The Greek for “as a stranger” (h s xenos ) may have been mistranslated “as from one” (h s ex henos ), or the Greek for “as from whom” (h s ek tinos ) may have been mistranslated “as from someone” (h s ek tinos , with a different accent). The editors of the Gospel of Thomas in Synopsis Quattuor Evangeliorum , ed. Aland, 534, opt for the translation “as a <stranger>.”» — nota que recoge de Bentley Layton dos hipótesis de mala traducción del griego y consigna que los editores de la Synopsis optan por *como un extranjero*; nota del aparato, con la guarda anticosido apagada.
«Or “A [creditor].” The text reads khr [st .]s (with one letter to be restored), which may be restored to read either “A [usurer]” (khr [st ]s ), as here, or “A [good person]”» — nota que deja abiertas dos restituciones de una misma palabra mutilada: usurero o persona buena; nota del aparato, con la guarda anticosido apagada.
«Sayings 73–75 most likely constitute a small dialogue. Cf. the Heavenly Dialogue , in Origen Against Celsus 8.15» — nota que lee los dichos 73 a 75 como un pequeño diálogo y lo empareja con el Diálogo celeste que cita Orígenes; nota del aparato, con la guarda anticosido apagada.
«Versions of this saying are also known from Origen, Didymus the Blind, an Armenian text from the monastery of St. Lazzaro, and in the Gospel of the Savior: “If someone is near me, that person will [burn]. I am the fire that blazes. Whoever is [near me] is near the fire; whoever is far from me is far from life» — nota que reúne los testimonios del dicho del fuego —Orígenes, Dídimo el Ciego, un texto armenio y el Evangelio del Salvador— y cita la versión de este último; nota del aparato, con la guarda anticosido apagada.
«Simon Magus was called the great power of God. Cf. Acts 8:9–10; Concept of Our Great Power» — nota que consigna que a Simón el Mago se le llamó el gran poder de Dios, y remite a los Hechos y al Concepto de nuestro gran poder; nota del aparato, con la guarda anticosido apagada.
«The restoration at the end of the saying is tentative (šina je nouaaf e nla [jte ]), but it fits the context. Bentley Layton, in Nag Hammadi Codex II, 2–7 , 1.86–87, notes the following additional suggestions for restoration: “or they might bring it [to naught]”; “or they might grind it [to bits]» — nota que declara tentativa la restitución del final del dicho y recoge de Bentley Layton otras dos propuestas; nota del aparato, con la guarda anticosido apagada.
«This parable is known only here in early Christian literature, though a somewhat similar story is found in “Macarius” of Syria» — nota que declara la parábola conocida solo aquí en la literatura cristiana antigua, con una historia parecida en *Macario* de Siria; nota del aparato, con la guarda anticosido apagada.
«On despising physical connections, cf. Gospel of Thomas 55; 101; Book of Thomas 144. On Simon Magus, Helena, and the soul’s prostitution, cf. Irenaeus Against Heresies 1.23.2; Exegesis on the Soul . On the tradition of Jesus as the illegitimate child of Mary, cf. Origen Against Celsus 1.28, 32; perhaps John 8:41» — nota que reúne los paralelos del dicho sobre el hijo de la ramera: Simón el Mago y Helena, la Exégesis sobre el alma, y la tradición recogida por Orígenes de Jesús como hijo ilegítimo de María; nota del aparato, con la guarda anticosido apagada.
«This may be a later comment incorporated into the saying» — nota que propone que una frase del dicho sea comentario posterior incorporado al texto; nota del aparato, con la guarda anticosido apagada.
«Or “[heaven’s kingdom],” a reading that is based on a new collation of the text by April D. DeConick and is discussed in her book The Original Gospel of Thomas» — nota que atribuye una lectura nueva a un cotejo de April D. DeConick; nota del aparato, con la guarda anticosido apagada.
«A previous reading of the Greek text of this saying allowed for the following translation: “As for you, when you have no garment, what [will you put] on?» — nota que consigna una lectura anterior del griego, ahora revisada por James M. Robinson; nota del aparato, con la guarda anticosido apagada.
«A number of the textual restorations incorporated here derive from these editions, and particularly from the work of Hans-Martin Schenke, including not only the works cited in this note but also another of his translations, “The Gospel of Philip,” in New Testament Apocrypha , ed. Wilhelm Schneemelcher, 1.179–208» — nota de encabezado del Evangelio de Felipe que declara de dónde vienen las restituciones del texto, sobre todo del trabajo de Hans-Martin Schenke; nota del aparato, con la guarda anticosido apagada.
«In Gnostic texts the forces are among the rulers of this world. Here they are identified with the ancient gods and goddesses, to whom sacrifices were made» — nota que identifica las fuerzas de los textos gnósticos con los gobernantes de este mundo y con los dioses y diosas antiguos a quienes se sacrificaba; nota del aparato, con la guarda anticosido apagada.
«In Hebrew and other Semitic traditions the word for “spirit” is feminine in gender, and the Spirit may be considered to be the divine Mother. Cf. Secret Book of James 6; Gospel of Thomas 101; especially Gospel of the Hebrews 3, in which Jesus refers to his mother the holy Spirit» — nota que deriva de la lengua el que el Espíritu pueda tenerse por la Madre divina, con el Evangelio de los Hebreos donde Jesús llama madre al Espíritu santo; nota del aparato, con la guarda anticosido apagada.
«In Valentinian thought, this language means uniting the female images of all of us with the male angels in final union, as a result of the sacrament of the bridal chamber» — nota que traduce el lenguaje del pasaje a la doctrina valentiniana de la unión final de las imágenes femeninas con los ángeles masculinos por el sacramento de la cámara nupcial; nota del aparato, con la guarda anticosido apagada.
«This passage seems to reflect the Valentinian distinction between a higher Wisdom (often called Sophia) and a lower Wisdom (often called Achamoth). In Hebrew and Aramaic ‘ekhmoth means “like death.”» — nota que distingue la Sabiduría alta de la baja, llamada Achamoth, y da la etimología hebrea y aramea de ese nombre, *como la muerte*; *ekhmoth* es la unión que hace el extractor sobre el *ekh-moth* partido a fin de renglón; nota del aparato, con la guarda anticosido apagada.
«Such Gnostic texts as the Secret Book of John and the Nature of the Rulers describe how the ruler of this world, sometimes with his powers, seduced or raped Eve and thus produced Cain» — nota que remite al Libro secreto de Juan y a la Naturaleza de los gobernantes el relato de la seducción o violación de Eva por el gobernante de este mundo y el nacimiento de Caín; nota del aparato, con la guarda anticosido apagada.
«The Greek word naz raios can indicate someone from Nazareth or someone who is an observant Jewish Christian» — nota que abre el doble sentido de *nazōraios*: alguien de Nazaret o un judeocristiano observante; nota del aparato, con la guarda anticosido apagada.
«comes from the Hebrew and Aramaic names Yeshua and Yehoshua (Joshua), which mean “The Lord (Yahweh) is salvation» — nota que etimologiza el nombre de Jesús desde el hebreo y el arameo: *el Señor es salvación*; nota del aparato, con la guarda anticosido apagada.
«Seventy-two is a traditional number of nations in the world according to Jewish lore» — nota que da el setenta y dos como número tradicional de las naciones del mundo en la tradición judía; nota del aparato, con la guarda anticosido apagada.
«This meditation suggests that the state of salvific androgyny (the union of female image and male angel) protects against unclean spirits» — nota que lee la androginia salvífica del Evangelio de Felipe como protección contra los espíritus impuros; nota del aparato, con la guarda anticosido apagada.
«Emended. The Coptic text may read, without emendation, “If he again becomes complete and attains his former self, death will cease to be.” This meditation suggests that death will be undone in the oneness of androgyny» — nota que da la lectura sin enmendar junto a la enmendada y propone que la muerte se deshace en la unidad de la androginia; nota del aparato, con la guarda anticosido apagada.
«In Genesis 2:7 the name of Adam is connected to the Hebrew word ’adamah , “earth,” from which Adam is made» — nota que liga el nombre de Adán a *adamah*, la tierra de la que se le hace; nota del aparato, con la guarda anticosido apagada.
«Although the language of this saying may be shocking to our sensitivities, the intent of the saying seems to be liberating. Here the female may symbolize what is earthly and perishable and the male what is heavenly and imperishable, so that the female becoming male means that all who are mortal and of this» — nota al dicho 114 del Evangelio de Tomás: el traductor declara chocante su lenguaje y propone que lo femenino simbolice lo terrestre y perecedero y lo masculino lo celeste e imperecedero, de modo que hacerse varón valga por igual para los mortales de este mundo, hombres y mujeres; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«of an Early Christian Collection , 165, disagrees (“this evidence is weak» — nota que consigna el desacuerdo sin armonizarlo: Martha Lee Turner tiene por débil la evidencia que aducen otros sobre el Evangelio de Felipe; nota del aparato, con la guarda anticosido apagada.
«“Rest” is the term commonly employed in Gnostic texts to describe the state of ultimate bliss» — nota que fija el sentido de *reposo* en los textos gnósticos: el estado de dicha última; nota del aparato, con la guarda anticosido apagada.
«This is baptismal imagery. Living or running water was commonly used in baptism, and a person being baptized was thought to take off the old and put on the new, namely, Christ» — nota que lee el pasaje como imaginería bautismal: agua viva o corriente, y el bautizado que se quita lo viejo y se reviste de lo nuevo, Cristo; nota del aparato, con la guarda anticosido apagada.
«A curtain or veil separates the realm of Fullness from the world below in Valentinian thought, and a curtain separates the holy of holies from the holy place in the temple in Jerusalem. Cf. the Boundary in the Tripartite Tractate» — nota que empareja la cortina valentiniana que separa la Plenitud del mundo con el velo del santo de los santos del templo de Jerusalén y con el Límite del Tratado tripartito; nota del aparato, con la guarda anticosido apagada.
«I.e., the lesser godhead, the realm of demiurge and demigod. Here and elsewhere in Valentinian literature, the ruler of this world can be a somewhat kinder and gentler demiurge who is not entirely diabolical» — nota que acota la figura del demiurgo en la literatura valentiniana: el gobernante de este mundo puede ser un demiurgo algo más benigno y no enteramente diabólico; nota del aparato, con la guarda anticosido apagada.
«Orea in the Nature of the Rulers could be taken as a form of the Greek h raia , “beautiful.”» — nota que deriva el nombre Orea del griego *hōraia*, *hermosa*; nota del aparato, con la guarda anticosido apagada.
«The title of the text is sometimes translated as the Hypostasis of the Archons or the Reality of the Rulers» — nota de encabezado que consigna los otros títulos con que se traduce la Naturaleza de los gobernantes; nota del aparato, con la guarda anticosido apagada.
«Incorruptibility is a female aeon related to Barbelo, divine Forethought, in Sethian thought» — nota que define la Incorruptibilidad como eón femenino emparentado con Barbelo, la Providencia divina, en el pensamiento setiano; nota del aparato, con la guarda anticosido apagada.
«The Coptic of this sentence may need emendation. The sentence seems to suggest that one side of androgynous Adam, a female side, is removed; this is the spiritual side of Adam, the female spiritual presence—spiritual Eve» — nota que propone que del Adán andrógino se retira un lado femenino, que es la presencia espiritual, la Eva espiritual; nota del aparato, con la guarda anticosido apagada.
«This passage closely resembles the Greek myth of Daphne changing into a laurel tree; cf. Secret Book of John II, 22; On the Origin of the World 116–17. The last sentence seems to indicate that the rulers raped a shadow, and perhaps an echo, of the woman of spirit, after whom they lusted. This shadow seems to be physical Eve» — nota que empareja el pasaje con el mito de Dafne y lee que los gobernantes violaron una sombra de la mujer de espíritu, que sería la Eva física; nota del aparato, con la guarda anticosido apagada.
«As seems to be the case here, Cain is sometimes considered to be the son of Eve and the rulers of this world; in Secret Book of John II, 24 Cain and Abel both are sons of Eve and Yaldabaoth» — nota que consigna la divergencia entre textos sobre la paternidad de Caín y Abel; nota del aparato, con la guarda anticosido apagada.
«Seth is the hero for the Sethian Gnostics; cf. Genesis 4:25–» — nota que declara a Set el héroe de los gnósticos setianos; el tramo se corta en el guion del rango bíblico; nota del aparato, con la guarda anticosido apagada.
«Mount Sir is a legendary site of wisdom and knowledge» — nota que identifica el monte Sir como sede legendaria de sabiduría y conocimiento; nota del aparato, con la guarda anticosido apagada.
«The offspring of Seth, the Gnostics. The same phrase (tgenea ete mmau ) is used in the Gospel of Judas» — nota que identifica a la simiente de Set con los gnósticos y consigna que la misma expresión copta aparece en el Evangelio de Judas; nota del aparato, con la guarda anticosido apagada.
«The curtain or veil between heaven and earth keeps the light of heaven from shining upon the earth and produces a shadow. Similar ideas are found in Jewish thought, e.g., in Philo of Alexandria. Also cf. the curtain or Boundary in Valentinian texts» — nota que empareja la cortina entre cielo y tierra con ideas judías, con Filón de Alejandría y con el Límite valentiniano; nota del aparato, con la guarda anticosido apagada.
«This chariot recalls the throne or chariot of God, the Merkavah, in Ezekiel and Revelation» — nota que empareja el carro del texto con el trono-carro de Dios, la Merkavah de Ezequiel y del Apocalipsis; nota del aparato, con la guarda anticosido apagada.
«Tartaros is the underworld, often the lower part of Hades, hence hell» — nota que define el Tártaro como el inframundo, la parte baja del Hades; nota del aparato, con la guarda anticosido apagada.
«The trisagion, “Holy, holy, holy,” is sung by those around the divine throne in Isaiah and Revelation» — nota que identifica el trisagio del texto con el de Isaías y el Apocalipsis; nota del aparato, con la guarda anticosido apagada.
«Cf. Hans-Dieter Betz, ed., The Greek Magical Papyri in Translation , 172–95, especially 172, note 2» — nota de la introducción al Origen del mundo que remite a los papiros mágicos griegos en la edición de Hans-Dieter Betz; nota del aparato, con la guarda anticosido apagada.
«forces. Sabaoth plays a similar role in On the Origin of the World 103–6, where he is portrayed as rebelling against the rulers of this world and creating Jesus and the virgin of the holy Spirit» — nota que da el papel de Sabaoth en el Origen del mundo, donde se rebela contra los gobernantes de este mundo y crea a Jesús y a la virgen del Espíritu santo; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«In Hebrew the name Ariel is commonly understood to mean “lion of God.” The demiurge is also lionlike in Secret Book of John II, 10 and Nature of the Rulers 94» — nota que da la etimología hebrea de Ariel, *león de Dios*, y consigna que el demiurgo es leonino también en el Libro secreto de Juan y en la Naturaleza de los gobernantes; nota del aparato, con la guarda anticosido apagada.
«A form of the ineffable divine name Yahweh. In Greek Yao is spelled Ia and the first letter (iota ) is pronounced like a long e (or y ), hence the baby talk “EE.”» — nota que explica cómo el nombre inefable de Yahvé, en su forma griega Iaō, da el balbuceo *EE* del texto; nota del aparato, con la guarda anticosido apagada.
«Sabaoth resembles the Hebrew for “hosts,” as in “lord of hosts.” The figure of Sabaoth is discussed extensively below» — nota que deriva Sabaoth del hebreo *ejércitos*; nota del aparato, con la guarda anticosido apagada.
«A text with this name is known from the Greek magical papyri» — nota que consigna que un texto con ese nombre se conoce por los papiros mágicos griegos; nota del aparato, con la guarda anticosido apagada.
«As noted by Wolf-Peter Funk, there are grammatical indications that the original text included the negative» — nota que atribuye a Wolf-Peter Funk los indicios gramaticales de que el texto original llevaba la negación; nota del aparato, con la guarda anticosido apagada.
«The precise identity of this source is unknown. Several known texts are attributed to Solomon, such as the Testament of Solomon» — nota que declara desconocida la fuente que el texto cita y recuerda que hay varios textos atribuidos a Salomón; nota del aparato, con la guarda anticosido apagada.
«This etymology may relate the name Adam to the Hebrew word dam , “blood.”» — nota que liga aquí el nombre de Adán a *dam*, sangre, y no a *adamah*; nota del aparato, con la guarda anticosido apagada.
«Eros is the Greek god of love and lover of Psyche in Greek mythology» — nota que identifica a Eros como dios griego del amor y amante de Psique; nota del aparato, con la guarda anticosido apagada.
«The text reads “Himireris.” Himeros is the god of desire linked to Eros in Greek mythology» — nota que enmienda la grafía del texto y nombra a Hímeros, dios del deseo; la grafía del manuscrito se consigna, no se enmienda en silencio; nota del aparato, con la guarda anticosido apagada.
«The phoenixes may also be interpreted as palm trees, as in Psalm 91:13 in the Septuagint (see below), and the hudria as water pots like those in which Solomon confined the demons according to the Testament of Solomon» — nota que abre dos lecturas de los fénix y las *hudria* del texto: palmeras según la Septuaginta, y las vasijas donde Salomón encerró a los demonios; nota del aparato, con la guarda anticosido apagada.
«The two bulls in Egypt are most likely Apis and Mnevis» — nota que identifica los dos toros de Egipto con Apis y Mnevis; nota del aparato, con la guarda anticosido apagada.
«The prophets and writings designate scriptural books, specifically the Jewish scriptures» — nota que aclara que profetas y escritos designan libros de las escrituras judías; nota del aparato, con la guarda anticosido apagada.
«The title of the text is also sometimes translated as the Expository Treatise on the Soul» — nota de encabezado que consigna el otro título con que se traduce la Exégesis sobre el alma; nota del aparato, con la guarda anticosido apagada.
«Here the text quotes an unknown prophet, perhaps an apocryphon of Ezekiel, also cited in 1 Clement 8:3» — nota que declara desconocido al profeta citado y propone un apócrifo de Ezequiel; nota del aparato, con la guarda anticosido apagada.
«According to Mark 6:3, Jesus had four brothers, two of whom become prominent: James, who later replaced Peter as the leader of the Jerusalem Christians, and Judas, surnamed “Thomas” in the Gospel of John and perhaps to be identified with the reputed author of the New Testament Letter of Jude and the disciple/ apostle Thomas in the synoptic gospels and Acts» — nota a la introducción del Libro de Tomás que traza la identificación de Judas apellidado Tomás con el hermano de Jesús y con el discípulo de los sinópticos; nota del aparato, con la guarda anticosido apagada.
«Whether this “Matthew” is meant to be identical with (1) the tax-collecting disciple of Jesus, (2) the author of the corresponding canonical gospel, (3) the chosen replacement for Judas Iscariot, or (4) a Matthaios elsewhere linked to certain secret teachings of Jesus (Hippolytus Refutation of All Heresies 7.20.1, 5; Clement of Alexandria Miscellanies 3.4.26.3) is hard to say. If an esoteric and ascetic connection is intended, then Mathaias along with Thomas is invoked as a prominent authority for Jesus’s special teaching» — nota que declara difícil de decir cuál de los cuatro Mateos posibles es el del texto, y qué se seguiría si la intención fuera esotérica y ascética; nota del aparato, con la guarda anticosido apagada.
«Mariam exclaims to Jesus, “Concerning the word that you spoke to Philip, ‘You and Thomas and Matthew are the three to whom it has been given, through the First Mystery, to write every word of the Kingdom of the Light, and to bear witness to them,’ hear me and give the interpretation of the words that your light-power once prophesied through Moses: ‘Through two and three witnesses everything will be established.’ The three witnesses are Philip and Thomas and Matthew» — nota que cita la Pistis Sophia, donde Mariam recuerda a Jesús que Felipe, Tomás y Mateo son los tres a quienes se dio escribir toda palabra del Reino de la Luz; nota del aparato, con la guarda anticosido apagada.
«from the contents of the text; the text has also been “entitled” by scholars the Treatise Without a Title» — nota de encabezado del Origen del mundo: el título se construye del contenido y los estudiosos lo han titulado también Tratado sin título; nota del aparato, con la guarda anticosido apagada.
«The text includes a secondary title in the manuscript: “The Contender Writing to the Perfect» — nota de encabezado del Libro de Tomás que consigna el título secundario del manuscrito; nota del aparato, con la guarda anticosido apagada.
«Here Judas Thomas is thought to be the twin brother of Jesus; cf. Gospel of Thomas Prologue. The name Mathaias resembles that of the original disciple Matthew and the replacement apostle Matthias, but his identity is unclear» — nota que consigna la atribución del texto —Judas Tomás como hermano gemelo de Jesús— y declara poco clara la identidad de Mathaias; nota del aparato, con la guarda anticosido apagada.
«This contrast between the visible and the invisible is a contrast between the lower world of body, change, perishability, and animal nature and the higher world of soul, constancy, immortality, and spiritual nature. Cf. the discussion of the soul in Plato’s Phaedo» — nota que traduce el contraste entre visible e invisible del Libro de Tomás a los dos mundos del Fedón de Platón; nota del aparato, con la guarda anticosido apagada.
«The underworld, or hell. This description includes features typical of other descriptions in Hesiod, Plato, Christian apocalypses, and Dante» — nota que empareja la descripción del inframundo con Hesíodo, Platón, los apocalipsis cristianos y Dante; nota del aparato, con la guarda anticosido apagada.
«Tartarouchos is the angel or power who controls Tartaros» — nota que identifica a Tartaruco como el ángel o poder que gobierna el Tártaro; nota del aparato, con la guarda anticosido apagada.
«The four elements, with spirit replacing fire, since here fire is characteristic of passion, lust, and destruction» — nota que explica por qué el espíritu sustituye al fuego entre los cuatro elementos en este texto: el fuego es aquí lo propio de la pasión, la lujuria y la destrucción; nota del aparato, con la guarda anticosido apagada.
«In Manichaean tradition, Nebruel and her husband Ashaqlun (cf. Sakla) are parents of Adam and Eve; see Theodore bar Konai, Liber Scholiorum (ed. Scher), 317–18. Cf. The similar generation of Sakla and Nebro in Gospel of Judas 51, 3–17» — nota que empareja a Nebruel y Ashaqlun de la tradición maniquea con la generación de Sakla y Nebro del Evangelio de Judas; nota del aparato, con la guarda anticosido apagada.
«Perhaps an etymology of Eleleth’s name from Hebrew ( l ), “God,” plus layl h , “night,” or “Lilith” of Isaiah 34:14 and later Jewish speculation, or perhaps h yl l , “daystar,” for he sphoros , i.e., Lucifer; cf. Isaiah 14:12» — nota que ofrece tres etimologías posibles del nombre Eleleth desde el hebreo, una de ellas por Lilit y otra por el lucero; nota del aparato, con la guarda anticosido apagada.
«The text includes a secondary title in the copyist’s note: “The Egyptian Gospel”; the text sometimes is referred to, erroneously, as the “Gospel of the Egyptians.”» — nota de encabezado del Libro santo del Gran Espíritu Invisible que consigna el título secundario de la nota del copista y declara erróneo el nombre con que se lo suele citar; nota del aparato, con la guarda anticosido apagada.
«Domedon may mean “lord of the house,” Doxomedon “lord of glory.”» — nota que da las etimologías de Domedon y Doxomedon; nota del aparato, con la guarda anticosido apagada.
«The text reads “Mirothoe.” Mirothea is a Sethian name or epithet for the divine in several texts. The meaning is uncertain, but it may mean “divine destiny” (from Greek moiro-theos —cf. Moira, “destiny” in Greek mythology) or “divine anointed one” (from Greek myro-theos ). Mirothea is feminine in form, Mirotheos is masculine. Here Mirothea denotes the mother of Adamas» — nota que declara incierto el sentido de Mirothea y ofrece dos etimologías, *destino divino* o *ungida divina*; nota del aparato, con la guarda anticosido apagada.
«Abrasax, here and below, is the name of a cosmic power in several traditions, including Gnostic traditions. The numerical value of the name Abrasax in Greek is 365, and thus it corresponds to the number of days in the solar year. The name Abrasax may come from the Hebrew Arba (“four,” for the tetragrammaton or four-letter name of God, YHWH) Sabaoth (“hosts,” “armies,” shortened in the name), and thus Abrasax may reflect the meaning “Lord of hosts.”» — nota que da el valor numérico de Abrasax en griego, trescientos sesenta y cinco, y propone una etimología hebrea que daría *Señor de los ejércitos*; nota del aparato, con la guarda anticosido apagada.
«The meaning of “the fourth” is uncertain; the Codex III version originally read “the seventy-fourth,” and this reading was corrected to the present reading» — nota que consigna la corrección dentro del propio Códice III: donde decía *el septuagésimo cuarto* se corrigió a *el cuarto*; nota del aparato, con la guarda anticosido apagada.
«The body is the perishable prison of the soul in Platonic and Orphic thought. Cf. also the prisoners bound in caves in Bo» — nota que consigna el cuerpo como prisión perecedera del alma en el pensamiento platónico y órfico; el tramo se corta en el cambio de plana, donde la nota remite a la alegoría de la caverna; nota del aparato, con la guarda anticosido apagada.
«The mystery seems to be in the sequence of the vowels: I OU, E, A, . I ou, or Ieou, or Yeu, is the true name of God (cf. Yao) according to the Gnostic Book of Jeu» — nota que descifra la serie de vocales del texto y da Ieou o Yeu como nombre verdadero de Dios según el Libro de Jeu gnóstico; nota del aparato, con la guarda anticosido apagada.
«Here each of the vowels is written twenty-two times; there are twenty-two letters in the Hebrew alphabet» — y la continuación de la misma nota: cada vocal se escribe veintidós veces, como las veintidós letras del alfabeto hebreo; nota del aparato, con la guarda anticosido apagada.
«The utterance is from the Codex IV version. “EA EA EA” may represent the Greek ei a, ei a, ei a , “you are one, you are one, you are one.” The Codex III version reads “IEN IEN EA EA EA” three times» — nota que lee la exclamación como griego *tú eres uno* y consigna que los dos códices no dicen lo mismo, sin armonizarlos; nota del aparato, con la guarda anticosido apagada.
«On the stories of Sodom and Gomorrah, cf. Holy Book of the Great Invisible Spirit III, 60–61; Genesis 18–19. Here and in other Gnostic texts—e.g., the Paraphrase of Shem —Sodom and Gomorrah can be considered to be locales inhabited by Gnostics who are persecuted by the ruler of this world» — nota que consigna que en estos textos Sodoma y Gomorra pueden ser lugares habitados por gnósticos perseguidos por el gobernante de este mundo; nota del aparato, con la guarda anticosido apagada.
«Sakla, whose name means “fool” in Aramaic, is the creator of this world, especially in Sethian texts» — nota que da la etimología aramea de Sakla y su papel de creador de este mundo en los textos setianos; nota del aparato, con la guarda anticosido apagada.
«In Manichaean thought the female Nebroel and the male Sakla are demons who create the creatures of the material world through sexuality» — nota que traslada la pareja Nebroel y Sakla al pensamiento maniqueo, donde crean por la sexualidad las criaturas del mundo material; nota del aparato, con la guarda anticosido apagada.
«The name Hormos means “refuge,” “shelter,” “haven.”» — nota que traduce el nombre Hormos; nota del aparato, con la guarda anticosido apagada.
«The name Yesseus Mazareus Yessedekeus, here and below, may be related to the name of Jesus (cf. Jesus of Nazareth or Jesus the Nazarene [naz raios ] and Jesus the righteous» — nota que empareja el nombre ritual Yesseus Mazareus Yessedekeus con el de Jesús de Nazaret y Jesús el justo; nota del aparato, con la guarda anticosido apagada.
«The traditional spelling of a word or name of power, found in the Codex IV version (the Codex III version omits “bar”). Known from magical texts, Sesengenbarpharanges probably derives from Aramaic (S. son of [bar-] Ph.?). John G. Gager, Curse Tablets and Binding Spells , 269, refers to a drug from a fig tree in “the Baaras ravine” (Greek pharangos [genitive case]). More recently, at the international conference “Edicion de textos magicos de la Antigüedad y la Edad Media” held in Madrid and Toledo in 2005, Pablo Torijano presented a paper in which he attempts to trace the origin and transmission of the magical names Sesen, Sasm, Sesengen, and Sisinios in the multicultural world of late antiquity, in which there could be multiple linguistic transferences among Semitic and Greek texts» — nota larga sobre el nombre de poder Sesengenbarpharanges: conocido por los textos mágicos, probablemente arameo, con la referencia de John G. Gager y la ponencia de Pablo Torijano sobre su transmisión; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«This name resembles the name Poimandres in Hermetic literature, and Poimandres probably derives from the Greek for “shepherd of men.” The name Poimael may suggest Hermetic themes in the Holy Book of the Great Invisible Spirit ; see the work of Régine Charron, Université Laval» — nota que empareja el nombre Poimael con el Poimandres de la literatura hermética y sugiere temas herméticos dentro del Libro santo del Gran Espíritu Invisible; nota del aparato, con la guarda anticosido apagada.
«The Greek vowels in sequence; five omicrons are expected after four iotas, to maintain the sequence. In texts of ritual power such vowels may be arranged for visual effect—in this case, perhaps to form a pyramid» — nota que observa la secuencia de vocales griegas del himno bautismal y propone que en los textos de poder ritual se dispongan por efecto visual, aquí quizá en pirámide; nota del aparato, con la guarda anticosido apagada.
«The numerical value of the letter epsilon is five, a number that plays a prominent role in Sethian texts. Cf. also Plutarch On the E at Delphi» — nota que liga el valor cinco de épsilon al papel de ese número en los textos setianos y remite al tratado de Plutarco sobre la E de Delfos; nota del aparato, con la guarda anticosido apagada.
«Turner has suggested (Sethian Gnosticism and the Platonic Tradition , 88) that Charaxio may mean “mountain (Hebrew har ) of the worthy (Greek axi n ),” or the like, where the worthy are the people of Seth. In this connection he also mentions that Ovid, in his Metamorphoses , refers to a certain Charaxus as a Lapith or a brother of Sappho» — nota que recoge de John D. Turner una etimología de Charaxio, *monte de los dignos*, y menciona al Charaxo de las Metamorfosis de Ovidio; nota del aparato, con la guarda anticosido apagada.
«Lit., “in the flesh my name is Gongessos.” The Latin form of this name is Concessus» — nota que da la forma latina del nombre del copista que firma el colofón; nota del aparato, con la guarda anticosido apagada.
«a common early Christian Greek acrostic, I( sous) KH(ristos) TH(eou) (H)U(ios) S( t r) . Cf. also Teachings of Silvanus 118» — nota que desarrolla el acróstico IKHTHUS, *pez*, como fórmula cristiana antigua; nota del aparato, con la guarda anticosido apagada.
«The name Eugnostos, which means “well-versed in knowledge” (or the like; see the introduction), is also given as the spiritual name of the copyist of the Holy Book of the Great Invisible Spirit» — nota que traduce el nombre Eugnostos y consigna que es también el nombre espiritual del copista del Libro santo; nota del aparato, con la guarda anticosido apagada.
«Most likely the Coptic translator of the Codex III version has written raše for khaire and he n neei for hnai (“It is pleasing to me…”). Here the Codex V version reads tiou š [etet ] e ne m [me ]. See Paulinus Bellet» — nota que adjudica a un error del traductor copto del Códice III la divergencia del saludo entre los dos testimonios; nota del aparato, con la guarda anticosido apagada.
«On account of these parallels with the Jewish scriptures, masculine personal pronouns may be preferred in the following lines. We employ gender neutral pronouns, however, because of the insistence in the text that the divine is infinite and transcends finite categories» — nota que declara la decisión de traducción: se usan pronombres sin género porque el texto insiste en que lo divino es infinito y trasciende las categorías finitas, aunque los paralelos con las escrituras judías admitirían el masculino; nota del aparato, con la guarda anticosido apagada.
«In Sethian texts, the people of Seth are often referred to as the generation without a king or the kingless generation. Cf., e.g., the Nature of the Rulers , the Revelation of Adam , and the Gospel of Judas» — nota que consigna el nombre que los textos setianos dan al pueblo de Set: la generación sin rey; nota del aparato, con la guarda anticosido apagada.
«The defect of femaleness refers to the fallen state of the world below, often described as being due to Sophia’s mistake» — nota que explica qué nombra el *defecto de la feminidad* en estos textos: el estado caído del mundo de abajo, atribuido al yerro de Sofía; nota del aparato, con la guarda anticosido apagada.
«The eighth realm, or Ogdoad, is often understood to be the sphere of the fixed stars, and even the abode of the creator of this world. The exalted God, then, dwells beyond that» — nota que define la Ogdóada como esfera de las estrellas fijas y morada del creador de este mundo, con el Dios exaltado más allá; nota del aparato, con la guarda anticosido apagada.
«The final paragraph of the text, with its statement about one who is to come, may have prompted a Christian editor to rework Eugnostos the Blessed into a Christian text, with an identification of Jesus as the savior who reveals all these things and more, in the Wisdom of Jesus Christ . Here the Codex V version reads, “This is enough for you. I have told you all this so that you might keep it, until the word (šaje ) that does not need to be taught comes forth among you. It will interpret these things for you in unified and pure knowledge (gnosis). For whoever has will be given more» — nota que propone que el párrafo final de Eugnostos moviera a un editor cristiano a rehacerlo como texto cristiano en la Sabiduría de Jesucristo, y cita el cierre según el Códice V; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Here the Coptic reads mant hi raše , and mant may be read as a form of Greek manteia , “prophecy, divination.” Mant could also be read as ma n t , “Place of Harvest,” which would suggest “Place of Harvest and Joy» — nota que deja abiertas dos lecturas del nombre del monte donde ocurre la aparición: por profecía o por *lugar de cosecha y gozo*; nota del aparato, con la guarda anticosido apagada.
«The geography is somewhat confused here, since Olivet—the Mount of Olives—is in Judea near Jerusalem» — nota que declara confusa la geografía del texto, porque el monte de los Olivos está en Judea junto a Jerusalén; nota del aparato, con la guarda anticosido apagada.
«A similar image of sexual rubbing, here and below, is found throughout the Paraphrase of Shem» — nota que empareja la imagen del frotamiento sexual con la Paráfrasis de Sem; nota del aparato, con la guarda anticosido apagada.
«These characteristics of mind are presented as mental powers in Manichaean texts» — nota que consigna que esos rasgos de la mente aparecen como potencias mentales en los textos maniqueos; nota del aparato, con la guarda anticosido apagada.
«In Sethian texts, the people of Seth are commonly referred to as the unshakable generation» — nota que da el otro nombre setiano del pueblo de Set: la generación inconmovible; nota del aparato, con la guarda anticosido apagada.
«Here the Codex III version reads “her” (Sophia or silence) and the BG 8502 version “him” (the Human). In the Wisdom of Jesus Christ silence is an epithet of the immortal Human; in Eugnostos the Blessed silence is an epithet of the companion of the immortal Human, Sophia, who has disappeared from this section in the Wisdom of Jesus Christ . Hence the problem—which the BG 8502 version resolves with masculine pronouns» — nota que expone el desacuerdo entre testimonios sobre a quién se refiere el pronombre y consigna cómo lo resuelve cada uno, sin armonizarlos; nota del aparato, con la guarda anticosido apagada.
«The story of Sophia, Yaldabaoth, Adam, and the restoration of humanity in the Wisdom of Jesus Christ expands upon the account in Eugnostos the Blessed» — nota que consigna que la Sabiduría de Jesucristo amplía el relato de Eugnostos; nota del aparato, con la guarda anticosido apagada.
«Such Sethian texts as the Secret Book of John refer to the transcendent deity as the Great Invisible Spirit» — nota que consigna el nombre que los textos setianos dan a la deidad trascendente; nota del aparato, con la guarda anticosido apagada.
«Here in the Dialogue of the Savior the circle of disciples includes Judas (probably Judas Thomas, or possibly Judas Iscariot—cf. the Gospel of Judas ), Matthew (cf. the disciple Matthew, or Matthias the replacement apostle according to Acts 1:23–26, or Mathaias the scribe of the Book of Thomas ), and Mary (probably Mary of Magdala)» — nota que nombra el círculo de discípulos del Diálogo del Salvador y deja abiertas las identificaciones de Judas y de Mateo; nota del aparato, con la guarda anticosido apagada.
«A substantial number of textual restorations have been incorporated here, and many of them have come from these editions, particularly from Nag Hammadi Deutsch and also from Le Dialogue du Sauveur . More speculative restorations are given in the notes» — nota de encabezado del Diálogo del Salvador que declara de dónde vienen las restituciones y dónde quedan las más especulativas; nota del aparato, con la guarda anticosido apagada.
«The text reflects upon the primal water of creation and the place of the word in the creative process, according to Genesis 1. Apparently the water is both below and above, as in much of ancient cosmological thought» — nota que lee el pasaje del Diálogo del Salvador sobre el agua primordial y el lugar del verbo en la creación, con el agua abajo y arriba como en la cosmología antigua; nota del aparato, con la guarda anticosido apagada.
«These are the constellations and stars that rule over what happens on the earth, according to astronomical and astrological theory» — nota que identifica los poderes del texto con las constelaciones y estrellas que rigen lo que pasa en la tierra según la teoría astronómica y astrológica; nota del aparato, con la guarda anticosido apagada.
«It is also possible to translate this sentence as follows: “The word established the world, and the world came to be through the word, and the world received fragrance from the word.” The Coptic text employs ambiguous pronouns throughout the sentence» — nota que ofrece una traducción alternativa entera de la frase y declara que el copto usa pronombres ambiguos; nota del aparato, con la guarda anticosido apagada.
«On the role of the word or logos, and Jesus as the incarnate word, cf. John 1, earlier passages in the Dialogue of the Savior , and other Gnostic texts. In the Gospel of John , as here, the word descends from the realm above, comes to this world below, and acts in a revelatory manner» — nota que empareja el papel del verbo en el Diálogo del Salvador con el del evangelio de Juan: desciende del reino de arriba, viene a este mundo y actúa revelando; nota del aparato, con la guarda anticosido apagada.
«The region of deficiency is this world below, where the light is obscured in darkness» — nota que identifica la región de la deficiencia con este mundo de abajo, donde la luz queda oscurecida; nota del aparato, con la guarda anticosido apagada.
«Here in the Dialogue of the Savior it is Mary who utters these three sayings of wisdom» — nota que adjudica a María los tres dichos de sabiduría del Diálogo del Salvador; nota del aparato, con la guarda anticosido apagada.
«Going to one’s rest at once means dying now, so that this may be a question about why we do not experience the transformation from death to life now, or even why we do not commit suicide now» — nota que abre la lectura de la pregunta del texto sobre ir al reposo de inmediato: por qué no se experimenta ahora el paso de la muerte a la vida, o incluso por qué no suicidarse; nota del aparato, con la guarda anticosido apagada.
«Here the Father is God the Father, and the Mother may be Sophia (Wisdom) or another female manifestation of the divine» — nota que identifica al Padre y a la Madre del pasaje, esta última quizá Sofía; nota del aparato, con la guarda anticosido apagada.
«About twelve lines missing or untranslatable. 85 . The concluding restorations are tentative» — las dos notas con que se cierra el aparato del Diálogo del Salvador, que consignan las líneas perdidas y lo tentativo de las restituciones finales; nota del aparato, con la guarda anticosido apagada.
«The little child is probably to be understood as Christ the revealer (cf. Secret Book of John II, 2; Gospel of Judas 33; Acts of John 88). In the text the child is identified as the Spirit» — nota a la Revelación de Pablo que identifica al niño con Cristo revelador y consigna que el texto lo identifica con el Espíritu; nota del aparato, con la guarda anticosido apagada.
«On the ascent of the soul and the interrogation by the gatekeepers, cf. Gospel of Thomas 50; First Revelation of James 32– 36; Gospel of Mary 15–17» — nota que reúne los paralelos del ascenso del alma y del interrogatorio de los guardianes de las puertas; nota del aparato, con la guarda anticosido apagada.
«On the old man on his throne, cf. Daniel 7:13; 1 Enoch 46– 47. Here the old man is a hostile figure, reminiscent of the demiurge or one of his lackeys, who attempts to hinder the ascent of Paul (and the Spirit) to the eighth realm» — nota que lee al anciano en su trono como figura hostil, recordatorio del demiurgo o de uno de sus lacayos que estorba el ascenso de Pablo; nota del aparato, con la guarda anticosido apagada.
«The sign is the soul’s passport, the indication of the true identity of the person (here Paul) ascending to the heavens» — nota que define la señal del texto como el pasaporte del alma, la indicación de la verdadera identidad de quien asciende; nota del aparato, con la guarda anticosido apagada.
«Here the manuscript mistakenly reads “sixth” (so ) and is corrected to read» — nota que consigna el error del manuscrito y la corrección de *sexto* a *séptimo*; nota del aparato, con la guarda anticosido apagada.
«The text is commonly referred to as the First Revelation (or Apocalypse ) of James in order to distinguish it from the text that follows it in Nag Hammadi Codex V, also entitled “The Revelation of James.”» — nota de encabezado que explica por qué se llama Primera revelación de Santiago: para distinguirla del texto que la sigue en el Códice V, titulado igual; nota del aparato, con la guarda anticosido apagada.
«Another version of the First Revelation of James has been discovered in Codex Tchacos; there the title is simply James» — nota que consigna el segundo testimonio de la Primera revelación de Santiago en el Códice Tchacos, donde el título es solo James; nota del aparato, con la guarda anticosido apagada.
«On seventy-two powers or heavens, cf. Eugnostos the Blessed III, 83–84. Seventy or seventy-two is the traditional number of nations in the world according to Jewish lore» — nota que liga los setenta y dos poderes o cielos al número tradicional de las naciones del mundo en la tradición judía; nota del aparato, con la guarda anticosido apagada.
«Perhaps Golgotha (in Syriac, Gagultha), or a certain mountain named Gaugal that is mentioned in Syriac texts» — nota que deja abiertas dos identificaciones del monte del texto: el Gólgota en su forma siriaca o un monte llamado Gaugal; nota del aparato, con la guarda anticosido apagada.
«Achamoth, who is a lower form of Wisdom (cf. Hebrew Hokhmah ) and is the daughter of Sophia, higher Wisdom, is known in particular in Valentinian traditions; cf. Gospel of Philip 60» — nota que sitúa a Achamoth como forma inferior de la Sabiduría e hija de Sofía, conocida sobre todo en las tradiciones valentinianas; nota del aparato, con la guarda anticosido apagada.
«Addai is the legendary founder of Syrian Christianity, and he is reputed to have particular ties with Edessa. Sometimes he is identified with Thaddaeus (Mark 3:18) or with one of the seventy (or seventy-two) disciples (Luke 10:1). See Eusebius of Caesarea Church History 1.13., on Addai/Thaddaeus and Abgar of Edessa as well as the Doctrine of Addai and the Chronicle of Arbela» — nota que presenta a Addai como fundador legendario del cristianismo sirio, ligado a Edesa y a veces identificado con Tadeo; nota del aparato, con la guarda anticosido apagada.
«The war alluded to in these texts is the Jewish revolt against the Romans in 66–70» — nota que identifica la guerra aludida con la revuelta judía contra Roma; nota del aparato, con la guarda anticosido apagada.
«Adonaios, whose name derives from Adonai (Hebrew for “my Lord”), is often described as the son of the creator of this world, and the Jewish people are sometimes said to be linked to him» — nota que deriva Adonaios de Adonai, *mi Señor*, y consigna que se le describe como hijo del creador de este mundo; nota del aparato, con la guarda anticosido apagada.
«This passage has been understood and translated in various ways. Attempts have been made to restore a number descriptive of the women: “[four]” or “[seven].” Cf. four women in the present passage and seven women in First Revelation of James 38. Schletterer and Plisch (in Nag Hammadi Deutsch , 2.417) understand this passage quite differently and translate as follows: “Be content with this [word]. Salome, Mary [of Magdala], Arsinoe….” On the names (partially restored) of these four women, cf. Manichaean Psalm Book 192, 21–24; 194, 19–22. Some of these women are well known from early Christian traditions. On Salome, cf. also Gospel of Thomas 61. On Mary (probably Mary of Magdala, possibly Mary sister of Martha and Lazarus), cf. especially the Gospel of Mary» — nota que reúne las lecturas distintas de un pasaje mutilado con nombres de mujeres y consigna la traducción muy distinta de Schletterer y Plisch, sin arbitrar entre ellas; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The end of the version of the text in Codex Tchacos (James 29–30) reads as follows: “It happened [a while] later that they arrested Jam[es] instead of another man, against whom they had brought charges, for he had fled from…. And…prison, but it was another man named Jam[es] who got out of the prison. They arrested this person [instead] of him, and they brought him before the judges. Most of the judges saw that he was innocent, and they let [him go]. But the others and all the people resisted and [said], ‘Take him away from the earth; he is not [worthy of] life!’ But those were afraid, [rose up], and said, ‘We have no [part in].......’ (about three lines missing)…he remembered…he became…, for the men…him, but the…. And when they were stoning [him], he said, ‘My Father [in] heaven, forgive them, for they do <not> know what they are doing» — nota que da entero el final de la versión del Códice Tchacos, con el arresto de Santiago por error y su perdón a quienes lo apedrean; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Mareim is named as the scribe who copied down the discourse of James» — nota que nombra a Mareim como el escriba que copió el discurso de Santiago; nota del aparato, con la guarda anticosido apagada.
«Here Theudas is said to be the husband of Mary and the father of James. It is conceivable that Theudas is envisioned as the second husband of Mary, after Joseph. According to the Protevangelium of James , Joseph was already an old man at the time of the birth of Jesus, and it may be imagined that he died shortly thereafter. That, however, is only a guess» — nota que consigna la atribución del texto —Theudas como marido de María y padre de Santiago—, conjetura que fuera segundo marido tras José, y marca la conjetura como tal; nota del aparato, con la guarda anticosido apagada.
«On the relationship between Jesus, James, and the other members of the family, cf., e.g., the Protevangelium of James . Here the view of the relationship is unclear. It may be thought that Jesus is James’s stepbrother, foster brother, or cousin. The text may be read as “he is the brother» — nota que declara poco clara la relación familiar entre Jesús y Santiago en este texto y ofrece dos lecturas del copto; nota del aparato, con la guarda anticosido apagada.
«In his blindness the creator of this world could not see the exalted divine being of Christ» — nota que explica la ceguera del creador de este mundo, que no pudo ver el ser divino exaltado de Cristo; nota del aparato, con la guarda anticosido apagada.
«This phrase has apparently been mistakenly copied in line 7 of the manuscript. We read it here in line 14» — nota que declara un error de copia en el manuscrito y dónde se lee la frase en esta traducción; nota del aparato, con la guarda anticosido apagada.
«On the Jewish regulations for stoning established in the Mishnah, see Sanhedrin 6.6. The account here in the Second Revelation of James reflects rather accurately the Mishnaic regulations» — nota que coteja el relato de la lapidación de Santiago con las reglas de la Mishná y lo halla bastante ajustado a ellas; nota del aparato, con la guarda anticosido apagada.
«Throughout the text, the references to “those people” (nir me ete mmau ) indicate the offspring of Seth. Cf. the descriptions of “that generation” (tgenea ete mmau ) in the Gospel of Judas» — nota que identifica *aquella gente* de la Revelación de Adán con la simiente de Set y la empareja con *aquella generación* del Evangelio de Judas; nota del aparato, con la guarda anticosido apagada.
«Deucalion is the hero of the Greek story of the great flood» — nota que empareja el diluvio del texto con el de Deucalión; nota del aparato, con la guarda anticosido apagada.
«The text mistakenly reads “four hundred” and is emended here» — nota que declara errónea la cifra del manuscrito y la enmienda; nota del aparato, con la guarda anticosido apagada.
«The illuminator comes for a third time, after the flood and the fire. On three descents of the Savior, cf. the concluding hymn of the Savior in the longer version of the Secret Book of John, Holy Book of the Great Invisible Spirit III, 63, and Three Forms of First Thought» — nota que consigna el tercer advenimiento del iluminador tras el diluvio y el fuego, y lo empareja con los tres descensos del Salvador; nota del aparato, con la guarda anticosido apagada.
«The illuminator of knowledge will be persecuted. It is possible, though probably unlikely, that this description of persecution recalls the crucifixion of Jesus as a manifestation of Seth (as in Christian Sethian texts» — nota que deja abierta, y la declara poco probable, la lectura de la persecución del iluminador como recuerdo de la crucifixión de Jesús en cuanto manifestación de Set; nota del aparato, con la guarda anticosido apagada.
«There follow legends about the origin of the illuminator from the twelve kingdoms and the thirteenth kingdom. The true account is that of the generation without a king—i.e., the Sethians» — nota que declara cuál de los relatos del texto es el verdadero según él mismo: el de la generación sin rey, los setianos; nota del aparato, con la guarda anticosido apagada.
«In the Testament of Solomon and other texts, King Solomon is said to have harnessed the power of the demons» — nota que remite al Testamento de Salomón el dominio del rey sobre el poder de los demonios; nota del aparato, con la guarda anticosido apagada.
«Cf. the legend, in Philostratus, about Apollonius of Tyana being born in a meadow after his mother went out to pick flowers» — nota que empareja un nacimiento del texto con la leyenda de Apolonio de Tiana que cuenta Filóstrato; nota del aparato, con la guarda anticosido apagada.
«In traditions about the Mithraic mysteries, Mithras is depicted as being born from a rock» — nota que empareja otro nacimiento con el de Mitra de la roca en los misterios mitraicos; nota del aparato, con la guarda anticosido apagada.
«Micheus, Michar, and Mnesinous are connected to baptism in Sethian tradition. Cf. Holy Book of the Great Invisible Spirit III, 64; Zostrianos 6; Three Forms of First Thought 48» — nota que liga a Micheus, Michar y Mnesinous al bautismo en la tradición setiana; nota del aparato, con la guarda anticosido apagada.
«Defiling the water of baptism probably means practicing an inappropriate sort of baptism, the baptism of the creator god and the powers of the world» — nota que interpreta la contaminación del agua bautismal como practicar el bautismo del dios creador y de los poderes del mundo; nota del aparato, con la guarda anticosido apagada.
«On divine revelation preserved on monuments or steles and sometimes on a mountain, cf. Holy Book of the Great Invisible Spirit III, 68; Discourse on the Eighth and Ninth 61–62; Three Steles of Seth 118; Allogenes the Stranger 68» — nota que reúne los lugares donde la revelación divina se conserva en monumentos o estelas, a veces en un monte; nota del aparato, con la guarda anticosido apagada.
«Lithargoel is an angel of healing known from a text entitled the Book of the Installation of the Angel Gabriel , in which the angel (said to be the fifth angel of a group of five) states, “I am Litharkuel, in whose hand is the medicine chest, filled with the medicine of life; I heal every soul”; see Hans-Martin Schenke, in Wilhelm Schneemelcher, ed., New Testament Apocrypha , 2.418– 19. Schenke also mentions the base of a statue, now in Warsaw, of a figure identified as Litarkuel (or Litaxkuel). Schenke likens Lithargoel to “a Jewish Asclepius.” Wolf-Peter Funk also notes that litharguros (“silver stone”) is the Greek name of a stone that is light in color and is sometimes used in medicine to help in cauterization» — nota larga sobre Lithargoel: ángel sanador conocido por el Libro de la instalación del ángel Gabriel, al que Schenke compara con un Asclepio judío, y la etimología que propone Wolf-Peter Funk desde *litharguros*, piedra de plata; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The twelve become the eleven disciples after the betrayal of Judas Iscariot; cf. Matthew 28:16; Mark 16:14; Luke 24: 9, 33; Acts 1:26; the Gospel of Judas» — nota que explica el paso de doce a once discípulos tras la entrega de Judas Iscariote; nota del aparato, con la guarda anticosido apagada.
«divided by the creator into male and female. 8 . The translation is tentative. The text reads, lit., “or from it (or him)”; the text may be corrupt, or this may be a scribal note added for explanation. “The name of that human” is the name of heavenly Seth» — nota que consigna la división del ser humano andrógino en varón y hembra por obra del creador y declara tentativa la traducción de la frase siguiente; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«These statements recall the role of Wisdom in Jewish wisdom literature» — nota que empareja las declaraciones del Trueno con el papel de la Sabiduría en la literatura sapiencial judía; nota del aparato, con la guarda anticosido apagada.
«This grammatical construction with the Coptic cleft sentence is employed throughout the text, and Wolf-Peter Funk refers to such extensive use of the cleft sentence as “hyperclefting.”» — nota que consigna el rasgo gramatical del Trueno y el nombre que le da Wolf-Peter Funk, *hiperfocalización*; nota del aparato, con la guarda anticosido apagada.
«Or “stranger.” The theme of the alien or stranger is well known in Gnostic texts» — nota que consigna el tema del extranjero como bien conocido en los textos gnósticos; nota del aparato, con la guarda anticosido apagada.
«On these lines, note the description of the teachings of Simon Magus and his companion Helena in the New Testament Acts and other early Christian literature, where Simon’s concept of the divine can be referred to as the great power and Simon himself can be described as one who stands. Cf. also the Concept of Our Great Power (also NHC VI» — nota que empareja las líneas del Trueno con las enseñanzas de Simón el Mago y Helena, donde lo divino se llama el gran poder y Simón es *el que está de pie*; nota del aparato, con la guarda anticosido apagada.
«The text is also referred to as Authentikos Logos (the Greek title preserved in the Coptic text» — nota de encabezado que consigna el título griego conservado dentro del texto copto del Discurso autorizado; nota del aparato, con la guarda anticosido apagada.
«Approximately three lines are missing from the tops of pp. 22–28. Here, at the beginning of the text, Wolf-Peter Funk, in “Der verlorene Anfang des Authentikos Logos,” suggests that p. 22, lines 1–8 could conceivably be restored as follows: “[Authoritative Discourse. Before anything came into being, it is the Father of the All who alone existed, the invisible and hidden one] resting [in his incorruptible] heavenly [glory that was] in him [before] anything was manifest» — nota que declara lo perdido en la cabecera de siete planas del manuscrito y ofrece la restitución conjetural del arranque que propone Wolf-Peter Funk; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«On the creator god as a man-eater, cf. Gospel of Philip 62» — nota que empareja la figura del dios creador devorador de hombres con el Evangelio de Felipe; nota del aparato, con la guarda anticosido apagada.
«The text is also provided with the titles “Intellectual Perception” and “The Concept of the Great Power” (which may be emended; see the note) at the opening of the text» — nota de encabezado que consigna los otros títulos con que el manuscrito abre el Concepto de nuestro gran poder; nota del aparato, con la guarda anticosido apagada.
«Great Power designates the divine in a number of traditions, including that of Simon Magus» — nota que consigna que *gran poder* designa lo divino en varias tradiciones, entre ellas la de Simón el Mago; nota del aparato, con la guarda anticosido apagada.
«The text reads nianhomoion (in Greek anomoios means “unlike”). Here some scholars prefer to read “the Anomoeans,” and they refer to the mid-fourth-century Anomoean heresy, an extreme form of Arian thought that maintained God the Father and Christ were essentially unlike each other. See Wisse and Williams, in Nag Hammadi Codices V, 2–5 and VI , 304» — nota que consigna la lectura de algunos estudiosos que ven aquí a los anomeos, forma extrema del arrianismo de mediados del siglo IV; nota del aparato, con la guarda anticosido apagada.
«Cf. Irenaeus of Lyon Against Heresies 1.7.1, where Irenaeus reports that in the system of the Valentinian teacher Ptolemy it is said that at the end, when the fire in the world has consumed matter, it will pass into nonexistence» — nota que recoge de Ireneo lo que enseñaba el valentiniano Ptolomeo sobre el fin: consumida la materia por el fuego, este pasará a la inexistencia; nota del aparato, con la guarda anticosido apagada.
«Some scholars have translated this as “nine bronze coins” (ber tth ); cf. the payment made to Judas Iscariot according to Matthew 26:15» — nota que consigna la traducción alternativa *nueve monedas de bronce* y la empareja con el pago a Judas Iscariote; nota del aparato, con la guarda anticosido apagada.
«Wisse and Williams note, in Nag Hammadi Codices V, 2–5 and VI , 312, that Philo of Alexandria considers one hundred twenty to be the “perfect number” because it is an “image and imitation of the circle of the zodiac» — nota que recoge de Filón de Alejandría por qué ciento veinte es número perfecto: imagen e imitación del círculo del zodiaco; nota del aparato, con la guarda anticosido apagada.
«These comments describe the expansion of the emerging orthodox church and the proclamation of words of Jesus or the composition of texts about Jesus» — nota que lee esos pasajes como descripción de la expansión de la iglesia ortodoxa naciente y de la composición de textos sobre Jesús; nota del aparato, con la guarda anticosido apagada.
«Hence the revealer here is said to speak all the languages of the world» — nota que deriva del número tradicional de setenta o setenta y dos naciones el que el revelador hable todas las lenguas del mundo; nota del aparato, con la guarda anticosido apagada.
«In Manichaean sources 1, 468 years is the period of time of the final conflagration in which the cosmos will burn and the last light particles will be freed from matter and return to paradise» — nota que empareja la cifra del texto con la duración maniquea de la conflagración final, en que las últimas partículas de luz se liberan de la materia; nota del aparato, con la guarda anticosido apagada.
«The final state of those who follow the great Power will be rest in the eternal realm» — nota que cierra el aparato del Concepto de nuestro gran poder con el estado final de quienes siguen al gran Poder; nota del aparato, con la guarda anticosido apagada.
«The Excerpt from Plato’s Republic presents Republic 588a–589b» — nota de encabezado que identifica el pasaje de la República que el Códice VI traduce al copto; nota del aparato, con la guarda anticosido apagada.
«In Greek mythology Chimera is a female monster with features of the lion, goat, and dragon or serpent» — nota que describe a la Quimera del pasaje platónico; nota del aparato, con la guarda anticosido apagada.
«In Greek mythology Cerberus is the three-headed dog that guards the entrance to Hades» — nota que describe a Cerbero; nota del aparato, con la guarda anticosido apagada.
«Here the Greek of the Republic reads h mer n , “tame,” which the Coptic translator may have understood as h mer n (with a different accent), “days.”» — nota que muestra cómo el traductor copto confundió *manso* con *días* por el acento; es una de las divergencias que el volumen consigna entre el copto y el griego de Platón; nota del aparato, con la guarda anticosido apagada.
«Here the Coptic text differs considerably from the Greek text of the Republic» — nota que declara sin armonizar que el copto difiere bastante del griego de la República; nota del aparato, con la guarda anticosido apagada.
«Throughout this introduction the translation used (with minor modifications) for Hermetic writings beyond the Nag Hammadi library is that of Brian P. Copenhaver» — nota que declara de dónde toma el volumen las citas de escritos herméticos ajenos a la biblioteca de Nag Hammadi: la traducción de Brian P. Copenhaver; nota del aparato, con la guarda anticosido apagada.
«A line missing at the very opening of the text must have contained the title (“[The Eighth and Ninth]”? “[On the Eighth and Ninth]”? “[The Eighth Reveals the Ninth]”?» — nota que declara perdida la línea del título del Discurso sobre la Ogdóada y la Enéada y ofrece tres restituciones posibles, todas como preguntas; nota del aparato, con la guarda anticosido apagada.
«Here the text reads simply “the eighth,” referring to the eighth stage of ascent to the divine. Cf. also the levels of the spheres of heaven, where beyond the seven planetary spheres are realms for the fixed stars and sometimes the demiurge, Sophia, and the divine» — nota que explica la octava como estadio del ascenso a lo divino y la sitúa más allá de las siete esferas planetarias; nota del aparato, con la guarda anticosido apagada.
«It may well be suggested here that instruction with books constitutes the lower stages of spiritual enlightenment» — nota que propone que la instrucción por libros sea, en este texto, el estadio bajo de la iluminación espiritual; nota del aparato, con la guarda anticosido apagada.
«This is a pun on the name Hermes: it cannot be explained (herm neue ) because the herm neia stays in Hermes» — nota que explica el juego de palabras del texto con el nombre de Hermes: no se puede interpretar porque la *hermeneia* se queda en Hermes; nota del aparato, con la guarda anticosido apagada.
«Diospolis Magna is Thebes (Luxor); Diospolis Parva is Heou (near Nag Hammadi» — nota que sitúa las dos Diospolis del texto: Tebas y Heou, junto a Nag Hammadi; nota del aparato, con la guarda anticosido apagada.
«Here Máhe, Hermès en Haute Égypte , 1.82–83, takes “My father” as a vocative with a question from the student to the teacher: “My father, should I copy the contents of the book on turquoise steles?» — nota que consigna la lectura de Mahé, que convierte la frase en pregunta del discípulo sobre copiar el libro en estelas de turquesa; la grafía *Máhe* es la del volumen; nota del aparato, con la guarda anticosido apagada.
«The Three Steles of Seth also assumes such monuments» — nota que empareja las estelas del texto hermético con las de los Tres discursos de Set; nota del aparato, con la guarda anticosido apagada.
«The text is also preserved as a part of the Perfect Discourse (or Asclepius ); cf. Papyrus Mimaut 591–611; Latin Asclepius 41» — nota de encabezado de la Oración de acción de gracias que consigna que el mismo texto se conserva dentro del Discurso perfecto o Asclepio, en el papiro Mimaut y en el Asclepio latino; nota del aparato, con la guarda anticosido apagada.
«These participants in the Hermetic discussion have names of Egyptian deities. Tat’s name comes from Thoth, god of wisdom and the divine scribe. Asclepius is often identified with the deified Egyptian sage Imhotep, vizier of Djoser and architect of the stepped pyramid at Sakkara. Ammon is named for Amun, leading god of the New Kingdom and the wind god promoted to sun god as Amun-Re» — nota que deriva los nombres de los participantes del diálogo hermético de dioses egipcios: Tat de Thoth, Asclepio del sabio divinizado Imhotep y Ammón de Amón; nota del aparato, con la guarda anticosido apagada.
«On the basis of the Latin Asclepius and the Greek parallel in Lactantius Divine Institutions , it is possible to conclude that the content of these lines must have been similar to the following: “until he brings the world back to its previous state. Thus God will be honored as creator and restorer of this great work» — nota que restituye el contenido de unas líneas perdidas del Extracto del Discurso perfecto por el Asclepio latino y por Lactancio; nota del aparato, con la guarda anticosido apagada.
«The name of Zeus is here related to the Greek word for “life”» — nota que liga el nombre de Zeus al griego de *vida*; nota del aparato, con la guarda anticosido apagada.
«Plutonian Zeus is probably Sarapis, “Osiris-Apis,” a prominent deity in Alexandria during the Hellenistic period» — nota que identifica al Zeus plutónico con Sarapis, *Osiris-Apis*, deidad principal de Alejandría; nota del aparato, con la guarda anticosido apagada.
«Kore, “girl” in Greek (kor ), is a grain goddess and the daughter of Demeter in the Eleusinian mysteries» — nota que identifica a Kore como diosa del grano e hija de Deméter en los misterios eleusinos; nota del aparato, con la guarda anticosido apagada.
«I.e., toward the west. The city is most likely Alexandria, and the masters of the earth are probably the Ptolemaic rulers» — nota que identifica la ciudad del texto con Alejandría y a los señores de la tierra con los Ptolomeos; nota del aparato, con la guarda anticosido apagada.
«In this passage the text reads arithmos , “number” (from Greek), and in the parallel passage in Stobaeus the Greek text reads harm n (nominative, harmoi ), “joints.” The translator has apparently confused arithmos with arthr n (nominative, arthra ), another Greek word for “joints,” and this confusion has led to confusion in the Coptic text» — nota que rastrea el error del traductor copto entre *número* y *articulaciones* y consigna que de ahí viene la confusión del texto; nota del aparato, con la guarda anticosido apagada.
«Here the Latin Asclepius reads, “Then, Trismegistus, are the crimes of people not punished by human law alone?» — nota que consigna cómo dice el pasaje el Asclepio latino, distinto del copto; nota del aparato, con la guarda anticosido apagada.
«In the manuscript the title is given as “The Paraphrase of S em.” Another text with a similar title, the Paraphrase of Seth , is known from the writings of Hippolytus of Rome, but it seems to have been a different work; see the introduction» — nota de encabezado que consigna el título del manuscrito y distingue la Paráfrasis de Sem de la Paráfrasis de Set que conoce Hipólito de Roma; nota del aparato, con la guarda anticosido apagada.
«The name Derdekeas probably derives from the Aramaic drdq’ , “male child.” If so, the name may bring to mind the savior-child who frequently appears in the literature of antiquity and is commonly attested in the Nag Hammadi texts (cf. Secret Book of John, Holy Book of the Great Invisible Spirit, Revelation of Paul, Zostrianos» — nota que deriva el nombre Derdekeas del arameo *niño varón* y lo empareja con el niño salvador frecuente en la literatura antigua; nota del aparato, con la guarda anticosido apagada.
«The light Shem mentions is the light produced by the Savior’s fiery garment, which he put on to reveal himself in chaos (Paraphrase of Shem 18). After the creation of heaven and earth, this fiery garment lifted up in the middle of the cloud of Nature and, like a sun, shone upon all creation. This divine light was supplanted by the physical sun, the fiery power, which the cosmic womb expelled from herself after the flood in order that it might shine on the whole of creation (Paraphrase of Shem 26– 27). For this reason the past tense is used here» — nota larga de Michel Roberge que reconstruye la economía de la luz en la Paráfrasis de Sem: la vestidura ígnea del Salvador, su brillo sobre la creación y su sustitución por el sol físico tras el diluvio; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«From the highest part of his place, the Spirit looks below; the light he then sees cannot be the superior Light but must be his own light, since the Spirit is also said to be infinite. This is the same process of self-knowing as what is said about the superior Light (Paraphrase of Shem 1), but in the case of the Spirit, this process is dramatized and transferred into spatial categories» — nota que explica el autoconocimiento del Espíritu en la Paráfrasis de Sem y consigna que el proceso se dramatiza y se traslada a categorías espaciales; nota del aparato, con la guarda anticosido apagada.
«Thanks to the light of the Spirit» — nota que distingue la luz mezclada con fuego de la Mente, que llama contaminada, de la luz pura de la Majestad y del Espíritu; nota del aparato, con la guarda anticosido apagada.
«Being ejaculated like sperm into the depth of Nature, Mind mixes himself with power and thus transfers the fiery forms into the cosmic womb, where he also generates an image of himself. Nature is then provided with the fiery forms, which she will use as logoi spermatikoi (rational seeds) to construct the material world» — nota que describe cómo la Mente transfiere las formas ígneas al útero cósmico, y cómo la Naturaleza las usa como *logoi spermatikoi* para construir el mundo material; nota del aparato, con la guarda anticosido apagada.
«Here the author of the text seems to employ the Stoic distinction of three fires—aug , aith r , and anthrax —that determine three regions of the cosmos: empyrean, ethereal, and material» — nota que atribuye al autor de la Paráfrasis de Sem la distinción estoica de tres fuegos y las tres regiones del cosmos que determinan; nota del aparato, con la guarda anticosido apagada.
«The garment the Savior puts on is a word or logos that calls, since it is also a voice. This is a threefold garment, since it must be heard through the three spheres of the cosmos, from hymen through silence to the middle» — nota que describe la vestidura triple del Salvador como palabra que llama, hecha para oírse por las tres esferas del cosmos; nota del aparato, con la guarda anticosido apagada.
«The first fall of a spiritual entity was caused by looking down at chaos; this time, the fall is caused by looking at something above» — nota que contrasta las dos caídas de la Paráfrasis de Sem: la primera por mirar abajo al caos y esta por mirar arriba; nota del aparato, con la guarda anticosido apagada.
«These letters are explained in the following lines. They could be an example of glossolalia or they could have a symbolic or magical meaning» — nota que deja abiertas dos lecturas de las letras del texto: glosolalia o sentido simbólico o mágico; nota del aparato, con la guarda anticosido apagada.
«On the fish, cf. the role of the fish in the worship of the Syrian goddess, who sometimes takes the form of a mermaid, or of Aphrodite, who is connected to the sea» — nota que empareja el pez del texto con el culto de la diosa siria y con Afrodita; nota del aparato, con la guarda anticosido apagada.
«These animal shapes are the signs of the zodiac» — nota que identifica las figuras animales del texto con los signos del zodiaco; nota del aparato, con la guarda anticosido apagada.
«The tower of Babel; cf. Genesis 11:1–9. This passage, which provides a reinterpretation of the Genesis account, recalls the Secret Book of John (II, 29), where the ark is replaced by a luminous cloud. The Chronicle of Edessa relates how on the occasion of a catastrophic flood of the city in 201, King Abgar VIII (177–212) sought refuge in the great tower called “(the tower) of the Persians”; see J. B. Segal, Edessa , 24–25. It may also be recalled that in the Shepherd of Hermas, Vision 3.3.5, the tower symbolizes the church. Shem’s presence in the tower could thus symbolize the situation of the pneumatics within the great church» — nota que lee la torre de la Paráfrasis de Sem como reinterpretación de Babel, la empareja con la torre de Edesa donde se refugió Abgar VIII y con la torre que en el Pastor de Hermas simboliza la iglesia; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«In order to keep the postdiluvian generations for herself and under her dominion, Nature plans to destroy the race of Shem, the spiritual seed. She first establishes her faith, the Jewish religion, through Abraham and the law of circumcision» — nota que consigna lo que el texto adjudica a la Naturaleza: establecer su fe, la religión judía, por Abraham y la ley de la circuncisión, para destruir la simiente espiritual de Sem; nota del aparato, con la guarda anticosido apagada.
«The archon of creation, the demon, will manifest himself upon the river through John the Baptizer to bind people with the impure rite of water, but the Savior will appear through the demon Soldas, who is the terrestrial Jesus. In order to make the light of Faith pass onto his garment of light, the Savior avails himself of an earthly garment (Paraphrase of Shem 30), his demonic body of fire he has put on to trick the archon. The “members of the thought of Faith” with whom the Savior clothes himself can be identified with the righteous of the old covenant, who observed the law in good faith and who await the Savior, as Valentinian Gnostic thought teaches. See Excerpts from Theodotus 18 and 37–38. For the Paraphrase of Shem , the descensus ad inferos takes place at baptism, not after the crucifixion» — nota larga que expone la cristología de la Paráfrasis de Sem: el arconte se manifiesta por Juan el Bautista, el Salvador aparece por el demonio Soldas que es el Jesús terrestre, y el descenso a los infiernos ocurre en el bautismo y no tras la crucifixión; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The name Osei is probably a transcription of the Greek hos ei (“who is,” “who (you) are”) here wrongly interpreted as a name, but rightly translated in Para-phrase of Shem 46: “who is (peto ) an eye of heaven» — nota que declara el nombre Osei transcripción de un griego que significa *que es*, mal tomado por nombre; nota del aparato, con la guarda anticosido apagada.
«This passage develops a harsh polemic against baptism. Baptism is the last means used by Nature to enslave people, and those who do the will of Nature will not be saved with Faith, when she will receive the Savior, the righteous one. The reason for rejecting baptism is the fact that in the beginning water kept the light of the Spirit bound (Paraphrase of Shem 37). Baptism cannot be given for the forgiveness of sins, because water is itself a source of sin. Since water was associated in the beginning with the sexual intercourse between Darkness and the cosmic womb, baptism is assimilated to sexual rubbing. Therefore, those who want to rest with the exalted Light in the unbegotten Spirit cannot call upon the dark water» — nota que expone la polémica del texto contra el bautismo: el agua ató en el principio la luz del Espíritu y es ella misma fuente de pecado, de modo que el bautismo queda asimilado al frotamiento sexual; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Since the Savior has delivered the “members of the thought of Faith,” Nature will try to regain her light by seizing him, but she will only succeed in crucifying Soldas, “who is the dark flame”—i.e., the terrestrial body of the Savior. The use of the Greek verb pessein appears to be a clear allusion to the crucifixion; it means “to stick or fix in,” “stick or fix on,” “fix upon an object.”» — nota que consigna que la Naturaleza solo logra crucificar a Soldas, el cuerpo terrestre del Salvador, y que el verbo griego usado alude claramente a la crucifixión; nota del aparato, con la guarda anticosido apagada.
«The last lines of the conclusion mention the ascent of Shem to the top of the earth in terms that recall the ascent of Enoch in Genesis 5:24 and his investiture in 1 Enoch 71:13–17» — nota que empareja el ascenso final de Sem con el de Henoc y su investidura; nota del aparato, con la guarda anticosido apagada.
«These titles are given to the Savior because, as a spiritual light—the sun of justice» — nota que explica los títulos del Salvador en la Paráfrasis de Sem: como luz espiritual, el sol de justicia; el resto de la frase, que lo llama salida y puesta del sol, queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«According to Numenius, the Crab and the Ram are the doors through which souls come down to the earth and go up after their terrestrial life (Numenius, fragments 31–35» — nota que recoge de Numenio la doctrina de que el Cangrejo y el Carnero son las puertas por donde las almas bajan a la tierra y suben tras la vida terrestre; nota del aparato, con la guarda anticosido apagada.
«This passage makes use of Jewish and Christian traditions about the coming of the Antichrist at the end of time (see Assumption of Moses; 4 Ezra; 3 Sibylline Oracles; Mark 13; Revelation 12–13). He “will come from the belly of the serpent”— i.e., he will be sent by the evil demiurge. He will bring with him all kinds of plagues and false prophets, and he will act as a wonder-worker. His coming will give rise to a world empire, symbolized here by a woman» — nota que reúne las tradiciones judías y cristianas del Anticristo detrás del pasaje y consigna que vendrá del vientre de la serpiente, enviado por el demiurgo malvado; nota del aparato, con la guarda anticosido apagada.
«The preceding lines are inadvertently copied twice—a case of dittography» — nota que declara una ditografía del manuscrito; nota del aparato, con la guarda anticosido apagada.
«This discourse, uttered by Shem, does not fit the narrative fiction of the revelation of Derdekeas, which presupposes that the seer records the teaching he received from Derdekeas during his celestial journey. Here Shem narrates how he ascended to the celestial sphere at the end of his life, wearing the memorial as a garment and delivering the testimony of Faith» — nota que señala la contradicción interna del texto: un discurso de Sem que no cabe en la ficción narrativa de la revelación de Derdekeas; el desacuerdo se consigna sin armonizar; nota del aparato, con la guarda anticosido apagada.
«These are compared to precious stones (cf. Revelation 21:11, 18–21), except for the sphere of silence. The order of presentation starts from the highest sphere, although Shem is supposed to be ascending» — nota que observa otra incoherencia del texto: el orden de presentación de las esferas empieza por la más alta aunque Sem esté ascendiendo; nota del aparato, con la guarda anticosido apagada.
«In the apocalyptic tradition, the history of salvation is divided into predetermined periods of time (cf. 1 Enoch 91–104), twelve according to 4 Ezra 14:10–17, and the twelfth period of the visit of the Savior is the last one» — nota que sitúa la historia de la salvación de la Paráfrasis de Sem en la división apocalíptica del tiempo en periodos predeterminados; nota del aparato, con la guarda anticosido apagada.
«It is interesting to observe that the Paraphrase of Shem has its title only at the opening of the text and the Second Discourse of Great Seth only at the end» — nota que observa que la Paráfrasis de Sem lleva su título solo al principio y el Segundo discurso del gran Set solo al final; nota del aparato, con la guarda anticosido apagada.
«The text is sometimes referred to as the Second Treatise of the Great Seth or the Second Logos of the Great Seth . Matyas Havrda and Steven Johnson have provided valuable assistance in the completion of the present translation» — nota de encabezado que consigna los otros títulos del Segundo discurso del gran Set y agradece la ayuda de Matyas Havrda y Steven Johnson en la traducción; nota del aparato, con la guarda anticosido apagada.
«The presence of the Greek connective particle de (“and,” “but”) after the first word of the text may indicate that this sentence follows additional material that is now lost» — nota que infiere de una partícula griega que el texto empieza tras un material hoy perdido; nota del aparato, con la guarda anticosido apagada.
«Throughout the Second Discourse of Great Seth the speaker uses the first-person singular (“I”), and the speaker identifies himself as Christ. Thus the text presents itself as the discourse of Christ himself» — nota que consigna la atribución interna del texto: quien habla se identifica como Cristo, de modo que el escrito se presenta como discurso suyo; nota del aparato, con la guarda anticosido apagada.
«This is a reference to Paul’s understanding of baptism as dying with Christ (cf. Romans 6:1–14), an interpretation the present text vigorously rejects in favor of an understanding of baptism as union with Christ who is “imperishable and undefiled thought.”» — nota que consigna que el texto rechaza con vigor la interpretación paulina del bautismo como morir con Cristo y la sustituye por la unión con Cristo, pensamiento imperecedero e incontaminado; nota del aparato, con la guarda anticosido apagada.
«Coptic, from Greek, pronikos (for prounikos ), a term that can refer to a whore, a disreputable person, or a hired porter» — nota que abre el abanico de sentidos del término griego aplicado a la Sabiduría: prostituta, persona de mala fama o mozo de cuerda; nota del aparato, con la guarda anticosido apagada.
«The human figure now has a different and alien appearance because of the entry of the heavenly Christ into the earthly body» — nota que explica el cambio de apariencia de la figura humana por la entrada del Cristo celeste en el cuerpo terrestre; nota del aparato, con la guarda anticosido apagada.
«In some texts Adonaios, whose name derives from Adonai (Hebrew for “my Lord”) and who is also called Sabaoth, is the son of Yaldabaoth who turns against his father and gives his loyalty to Sophia (cf. On the Origin of the World 101–7). Here those of the generation of Adonaios (the people of Adonai) seem to be the Jewish people» — nota que traza el papel de Adonaios como hijo de Yaldabaoth que se vuelve contra su padre, y adjudica la generación de Adonaios al pueblo judío; nota del aparato, con la guarda anticosido apagada.
«In the present text the body Christ adopted seems to be what is crucified, not Simon of Cyrene» — nota que acota la lectura de la crucifixión en este texto: lo crucificado sería el cuerpo que Cristo adoptó y no Simón de Cirene; nota del aparato, con la guarda anticosido apagada.
«The three immersions are probably birth, water baptism, and baptism in blood, and the crucifixion is the “third immersion.” Cf. Riley, in Nag Hammadi Codex VII , 171» — nota que identifica las tres inmersiones del texto y equipara la crucifixión con la tercera; nota del aparato, con la guarda anticosido apagada.
«Adam and the rest of the prominent characters in the Jewish scriptures, along with John the Baptizer, are said to be laughingstocks, because they are understood to be mere servants of the world ruler» — nota que explica por qué el Segundo discurso del gran Set hace hazmerreíres a Adán y a las figuras de las escrituras judías junto con Juan el Bautista: los tiene por meros siervos del gobernante del mundo; nota del aparato, con la guarda anticosido apagada.
«The realm of the Eight, or Ogdoad, is the heavenly region of the fixed stars. In the Second Discourse of Great Seth the heavenly assembly lives there» — nota que sitúa la Ogdóada como región celeste de las estrellas fijas y morada de la asamblea celeste en este texto; nota del aparato, con la guarda anticosido apagada.
«The concluding title is given entirely in Greek in the manuscript. Great Seth is also referred to by that name in the Holy Book of the Great Invisible Spirit» — nota que consigna que el título final del tratado está entero en griego en el manuscrito; nota del aparato, con la guarda anticosido apagada.
«Also referred to as the Apocalypse of Peter , the present text is not to be confused with the Ethiopic or Arabic Revelations or Apocalypses of Peter» — nota de encabezado que distingue la Revelación de Pedro copta de las Revelaciones de Pedro etíope y árabe; nota del aparato, con la guarda anticosido apagada.
«The opening of the text is difficult to understand, and the numbers are obscure. The sentences may be translated as follows, lit.: “The Savior was sitting in the temple, in the three hundred (or hundredth) of the foundation (or covenant), in the completion (or agreement, convergence) of the tenth pillar, and he was resting on the number of the living, incorruptible Majesty. He said to me…” The translation given here follows the interpretation of Andreas Werner, in Wilhelm Schneemelcher, ed., New Testament Apocrypha , 2.705. In Nag Hammadi Codex VII , 219, Brashler offers a different translation and interpretation: “As the Savior was sitting in the temple, in the inner part of the building at the convergence of the tenth pillar, and as he was at rest above the congregation of the living, incorruptible Majesty, he said to me…» — nota que declara difícil y oscuro el arranque de la Revelación de Pedro y pone lado a lado dos traducciones distintas, la de Werner y la de Brashler, sin arbitrar; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«This may be a polemical reference to Paul and his teaching, comparable to what is in the Pseudo-Clementine literature. The teaching of Christ crucified and raised from the dead, as opposed here, is central to Paul» — nota que propone que el pasaje sea referencia polémica contra Pablo y contra la enseñanza del Cristo crucificado y resucitado; nota del aparato, con la guarda anticosido apagada.
«This may be a reference to Simon Magus and his companion Helena. Simon apparently called himself the great power of God, and he was described as the one who stands. Helena was a prostitute in Tyre who was identified by Simon as the first thought of the divine. She was said to have incarnated and reincarnated as thought or soul in one human body after another —e.g., Helen of Troy—and to have suffered through these various incarnations. Desjardins, in Nag Hammadi Codex VII , 212, also suggests that the man and naked suffering woman could be Paul and Thecla» — nota larga sobre el hombre y la mujer desnuda del texto: propone a Simón el Mago y Helena, con la historia de sus encarnaciones sucesivas hasta Helena de Troya, y recoge de Desjardins la alternativa de Pablo y Tecla; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«This seems to be the profession that salvation comes only through the church—i.e., the emerging orthodox church» — nota que lee un pasaje como profesión de que la salvación viene solo por la iglesia, la ortodoxa naciente; nota del aparato, con la guarda anticosido apagada.
«The modification of the image from dry springs (in 2 Peter ) to dry canals (in the Revelation of Peter ) may be an accommodation to the Egyptian context» — nota que propone que el cambio de manantiales secos a canales secos sea acomodo al contexto egipcio; nota del aparato, con la guarda anticosido apagada.
«If me n is taken as the conjunction “and,” then two beings are mentioned in the comparison with the spiritual Savior, most likely the crucified one and the laughing Jesus» — nota que deja abiertas dos lecturas del pasaje de la risa sobre la cruz según cómo se tome una partícula griega; nota del aparato, con la guarda anticosido apagada.
«According to the Testament of Solomon , Solomon confined the demons in such vessels. Cf. Testimony of Truth 70; perhaps On the Origin of the World 122. Here these vessels refer to physical bodies, particularly the physical body that was crucified on the cross» — nota que empareja las vasijas del texto con aquellas en que Salomón encerró demonios y las identifica aquí con los cuerpos físicos; nota del aparato, con la guarda anticosido apagada.
«Or “aliens, foreigners” (niallogen s ). Cf. the use of this term elsewhere, particularly in the title Allogenes the Stranger , from NHC XI and in the Book of Allogenes from Codex Tchacos» — nota que remite el término *extranjeros* a los títulos de Allogenes el Extranjero y del Libro de Allogenes; nota del aparato, con la guarda anticosido apagada.
«On salvation as the future restoration of all things, cf. Acts 3:21 and the eschatology of later authors, e.g., Origen. According to the Gnostic teacher Basilides, all things will be restored at the time» — nota que remite la restauración futura de todas las cosas a los Hechos, a Orígenes y a la enseñanza del gnóstico Basílides, para quien todo se restaura en el retorno de Jesús; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«The superscript title is set off by decorations. The fictitious author is presumably meant to be the co-worker of Paul (2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and Peter (1 Peter 5:12)» — nota que declara ficticio al autor de las Enseñanzas de Silvano y lo identifica con el colaborador de Pablo y de Pedro; la atribución se consigna como ficción, no se afirma; nota del aparato, con la guarda anticosido apagada.
«The fictitious recipient of Silvanus’s teaching, here addressed in the second-person singular, is often addressed as “my son,” as is typical of classical Jewish wisdom literature; cf., e.g., Proverbs 1:8; Sirach 2:1. “My son” is here translated throughout as “my child.”» — nota que declara ficticio también al destinatario y liga el tratamiento *hijo mío* a la literatura sapiencial judía clásica; nota del aparato, con la guarda anticosido apagada.
«Greek h gemonikon , a term derived from Stoic philosophy» — nota que marca como término estoico el *hēgemonikon* del texto; nota del aparato, con la guarda anticosido apagada.
«Or “mire” (borboros ), a term drawn from Greek religion depicting a region of the underworld» — nota que deriva el *borboros* del texto de la religión griega, donde nombra una región del inframundo; nota del aparato, con la guarda anticosido apagada.
«Here following Janssens, taking calme as a new form of šalmes , “gnat.” Peel takes the word as a new construct form of cal + me , and translates “deniers of truth.”» — nota que consigna dos lecturas incompatibles de una misma palabra copta, la de Janssens y la de Peel, sin arbitrar; nota del aparato, con la guarda anticosido apagada.
«Here and below, references to Psalms are given according to the chapter numbers of the Septuagint, with the chapter numbers of the Hebrew Bible in parentheses» — nota que declara la convención de citar los salmos por la numeración de la Septuaginta con la del texto hebreo entre paréntesis; nota del aparato, con la guarda anticosido apagada.
«These traditional images derive from Plato Phaedrus 246b» — nota que deriva del Fedro de Platón unas imágenes tradicionales del texto; nota del aparato, con la guarda anticosido apagada.
«Here the Word is taken to refer to Christ, reflecting the “Logos Christology” of the Gospel of John» — nota que identifica el Verbo del texto con Cristo y lo liga a la cristología del logos del evangelio de Juan; nota del aparato, con la guarda anticosido apagada.
«The ancient Delphic maxim, here interpreted in terms of a traditional Hellenistic-Jewish anthropology probably going back to Philo of Alexandria» — nota que lee el *conócete a ti mismo* de Silvano dentro de una antropología helenístico-judía que remonta a Filón; nota del aparato, con la guarda anticosido apagada.
«The soul (psukh , feminine) is “wife” of the mind» — nota que consigna la relación de alma y mente en el texto por el género gramatical: el alma es esposa de la mente; nota del aparato, con la guarda anticosido apagada.
«This is a warning against Gnostic heresies. Cf. 1 Timothy 6:20» — nota que lee un pasaje de Silvano como advertencia contra las herejías gnósticas: es el dato con que el volumen matiza la adscripción gnóstica de este tratado; nota del aparato, con la guarda anticosido apagada.
«What follows here is a passage that has a parallel in teachings attributed to St. Antony» — nota que consigna el paralelo de un pasaje de Silvano con enseñanzas atribuidas a san Antonio; nota del aparato, con la guarda anticosido apagada.
«The Coptic manuscript lacks “friend” (here given as “real friend”), but it is found in the Antony parallel» — nota que consigna una palabra ausente del manuscrito copto y presente en el paralelo de Antonio; nota del aparato, con la guarda anticosido apagada.
«Here the eye is interpreted as the mind; in Platonic thought the mind is the “eye of the soul” (cf. Republic 7.533b» — nota que interpreta el ojo del texto como la mente y recuerda que en el pensamiento platónico la mente es el ojo del alma; nota del aparato, con la guarda anticosido apagada.
«Amente is the underworld of Egyptian religion» — nota que identifica el Amente del texto con el inframundo de la religión egipcia; nota del aparato, con la guarda anticosido apagada.
«This obscure sentence may imply, with its reference to “sealing” (sphragizein ), that Christ administered baptism to the denizens of the underworld» — nota que declara oscura la frase y propone que Cristo administrara el bautismo a los habitantes del inframundo; nota del aparato, con la guarda anticosido apagada.
«Peel sees here a combination of j lek , “be submerged,” and sate , “fire,” and translates “who are submerged in fire.”» — nota que vuelve a poner lado a lado dos análisis incompatibles de una palabra copta, el de Janssens con Schenke y Funk y el de Peel; nota del aparato, con la guarda anticosido apagada.
«Assimilation to the divine is a traditional goal in Platonism; see Plato Theaetetus 176ab» — nota que consigna la asimilación a lo divino como meta tradicional del platonismo; nota del aparato, con la guarda anticosido apagada.
«The word came to be used of ecclesiastical or monastic clothing (“habit”) in the church, and such usage may be reflected here. On the association of “black garments” with vices, cf. Shepherd of Hermas, Similitudes 9.15.3» — nota que liga el término del texto al hábito eclesiástico o monástico y los vestidos negros a los vicios en el Pastor de Hermas; nota del aparato, con la guarda anticosido apagada.
«The first part of this hymn is a reworking of a hymn to personified Wisdom (Sophia); cf. Wisdom of Solomon 7:25–26» — nota que declara el himno de Silvano refundición de un himno a la Sabiduría personificada; nota del aparato, con la guarda anticosido apagada.
«This sentence is not completely clear, but it gives expression to the coeternality of the Son with the Father, a doctrine first taught by Origen» — nota que lee una frase oscura como expresión de la coeternidad del Hijo con el Padre y adjudica esa doctrina a Orígenes como primer maestro; nota del aparato, con la guarda anticosido apagada.
«Or “demiurge” (d miourgos ), a term used by some Gnostics for the ignorant creator. For other examples of anti-Gnostic sentiment, see Teachings of Silvanus 94; 96 and the notes. The term d miourgos is used positively of God here, probably reflecting the influence of Philo of Alexandria (e.g., On the Creation 36); it is derived from Plato» — nota que consigna el giro del término demiurgo en las Enseñanzas de Silvano: usado en positivo para Dios, por influencia probable de Filón, y no para el creador ignorante de los gnósticos; nota del aparato, con la guarda anticosido apagada.
«Cf. Philo’s distinction between knowing God “as he is,” which is impossible, and knowing “that he is” (see, e.g., On Rewards and Punishments 44). The former knowledge is denied here even to Christ (so Van den Broek, Studies in Gnosticism and Alexandrian Christianity , 195–96). Cf. Teachings of Silvanus 100. Alternatively, one can take Christ, the Spirit, and the others as object of the knowing (so Peel, Janssens, and Schenke and Funk» — nota que aplica al pasaje la distinción de Filón entre conocer a Dios *tal como es* y conocer *que es*, y consigna dos lecturas distintas de a quién se niega lo primero; nota del aparato, con la guarda anticosido apagada.
«The colophon, entirely in Greek, is accompanied by decorations and indecipherable symbols. It may have occurred at the end of the codex with which the scribe was working when he was copying the Teachings of Silvanus , which then would have been the last tractate in that codex. Codex VII has its own colophon at the end (127, 28–32)» — nota que describe el colofón entero en griego, con decoraciones y símbolos indescifrables, y propone que venga del códice que copiaba el escriba; nota del aparato, con la guarda anticosido apagada.
«See the tradition of the two steles or tablets of ancient lore preserved by Seth for his progeny, one of stone (to resist the flood) and the other of brick (to resist the conflagration) in Josephus Jewish Antiquities 1.67.1–71.5; Life of Adam and Eve 49.1–51.3; Pseudo-Malalas Chronologica 6.7–20; and Georgias Monachus Chronicon 10.12–24. At the conclusion of his ascent and descent, Zostrianos says that he “wrote three wooden tablets, and left them as knowledge for those who come after me, the living elect” (Zostrianos 130; cf. Holy Book of the Great Invisible Spirit III, 68, and the turquoise steles at the temple of Diospolis in Discourse on the Eighth and Ninth 61» — nota que reúne la tradición de las dos estelas que Set conservó para su descendencia, una de piedra contra el diluvio y otra de ladrillo contra el incendio, y la empareja con las tablas de Zostrianos y las estelas de turquesa del Discurso sobre la Ogdóada y la Enéada; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Samaritan tradition (Asatir II.3) knows of certain Dositheans, followers of a Samaritan prophet Dusis, who considered themselves sons of Seth; they constituted a baptizing sect of the first and second centuries CE (Abul Fath Annals 151–59 [Vilmar]; Origen Against Celsus 1.57; 6.11; Eusebius Church History 4.22; cf. James A. Montgomery, The Samaritans , 255– 63). The Pseudo-Clementine Homilies 2.15–24 and Recognitions 1.54–63; 2.8, though of questionable historical value, link Dositheos with John the Baptizer and Simon Magus, suggesting an original association of Gnostic religion and baptizing sectarianism with first-century Samaria» — nota que liga a los dositeanos samaritanos, que se tenían por hijos de Set y formaban secta bautista, con Juan el Bautista y Simón el Mago, aunque declara de valor histórico dudoso la fuente pseudoclementina; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Autogenes, the Self-Generated, is the lowest of the three levels of the Barbelo Aeon and contains the “perfect individuals,” souls that are no longer subject to reincarnation but have not yet achieved perfect union with their ideal counterparts. In later Platonic thought, standing at rest is the condition of transcendental being not subject to change, the end result of a product’s emanation from its higher source, here probably the emanation of Autogenes from Barbelo’s three powers» — nota que sitúa a Autogenes como el nivel más bajo del Eón de Barbelo, donde están las almas ya libres de reencarnación pero aún sin unión perfecta con sus contrapartes ideales; nota del aparato, con la guarda anticosido apagada.
«is a play on the designation of Seth as “another seed (sperma heteron ) in place of Abel who killed Cain” in Genesis 4:25 (Septuagint). Cf. Book of Allogenes 60. “The Stranger (Allogenes) answered and said, ‘Get away from me, Satan, for I do not seek you but my Father, who is superior to all the great realms. For I have been called the Stranger because I am from another race. I am not from your race.’”» — nota que deriva el nombre copto de la simiente de Set del *otra simiente* del Génesis y cita el pasaje del Libro de Allogenes donde el Extranjero se declara de otra raza; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«In Sethian texts, the Greek (and Coptic) word genos normally refers to a special “genus,” “class,” “kind,” “race,” “generation,” or “stock” of morally earnest human beings descended from Seth son of Adam and thus distinct from other ordinary humans descended from Cain and Abel» — nota que fija el sentido de *genos* en los textos setianos: una clase de humanos moralmente serios descendientes de Set, distintos de los que vienen de Caín y Abel; nota del aparato, con la guarda anticosido apagada.
«Here five may signify Barbelo plus her three levels (Kalyptos, Protophanes, Autogenes) plus her triple-male child, or, in Platonic/Neopythagorean terms, the union of her original form as a feminine indeterminate dyad (group of 2) and her subsequent defined reality as a male triadic aeon» — nota que interpreta la péntada del texto de dos maneras: Barbelo con sus tres niveles y su hijo triple varón, o la unión platónica y neopitagórica de la díada femenina indeterminada con el eón triádico masculino; nota del aparato, con la guarda anticosido apagada.
«In Zostrianos 57 and 129, one who approaches the Protophanes level of the Barbelo Aeon receives a luminous crown with three seals representing the vision of the Barbelo Aeon’s three levels» — nota que describe la corona luminosa de tres sellos que recibe quien se acerca al nivel de Protophanes; nota del aparato, con la guarda anticosido apagada.
«A reference to Paul, as noted by Schenke and Funk. Paul has already been cited by name» — nota que adjudica un pasaje a Pablo y consigna que ya ha sido citado por su nombre; el tramo se corta en el cambio de plana, donde la nota deduce que falta texto; nota del aparato, con la guarda anticosido apagada.
«Mirotheos, perhaps “divine anointed one” (murotheos ) or “divine destiny” (meiro-theos ) or divine “part” (meros , derived from meiromai ). In Three Forms of First Thought 38 and 45, Mirothea is a feminine cognomen for Barbelo; in Holy Book of the Great Invisible Spirit III, 49 and Zostrianos 6 and 30, Mirothea is the mother of the heavenly Adam Pigeradamas; and in Melchizedek 6 and 18, one finds Meirocheirothetos (perhaps “one anointed with myrrh”). In the Three Steles of Seth this name (spelled variously as mir theas, mir theos, mirotheos ) is an attribute applied to Seth’s father, Pigeradamas (119), the “Mirotheid” child of his mother Mirothea and his father Autogenes» — nota larga que recorre las grafías y los papeles de Mirothea y Mirotheos por varios tratados setianos y declara que en los Tres discursos de Set es atributo del padre de Set; el tramo se corta en el cambio de plana; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Proclus (Commentary on Timaeus 1.357, 9–11) uses a similar triad of attributes to distinguish between the paradigm, the demiurge, and the copy in Plato’s Timaeus: “the divinity of the paradigm, the goodness of the maker, and the perfection of the product» — nota que empareja las tríadas de atributos de los textos setianos con la que usa Proclo para distinguir paradigma, demiurgo y copia en el Timeo; nota del aparato, con la guarda anticosido apagada.
«The Sethian supreme deity is normally the Invisible Spirit» — nota que declara al Espíritu Invisible la deidad suprema habitual de los setianos; nota del aparato, con la guarda anticosido apagada.
«This ecstatic prayer, directed by the ascending visionary to the supreme preexistent One, is very similar to those found in Allogenes the Stranger 54 and Zostrianos 51–53, 86, 88. The names Suna n, Mell[e]phaou, El[l]emm[a ni], Smoun, and Epta n occur as part of the colophon of a papyrus published by William Brashear, “Seth-Gebet.”» — nota que empareja la plegaria extática de los Tres discursos de Set con las de Allogenes y Zostrianos y consigna que sus nombres divinos aparecen en el colofón de un papiro publicado por William Brashear; nota del aparato, con la guarda anticosido apagada.
«Cf. Heraclitus, frag. B60 [Diels]: “The way up and the way down are one and the same.” This paragraph gives instructions for the use of the hymns, with intervening silence, in the liturgy of ascent and descent» — nota que empareja el pasaje con el fragmento de Heráclito sobre el camino hacia arriba y hacia abajo y lee el párrafo como instrucción litúrgica para el uso de los himnos con silencios intermedios; nota del aparato, con la guarda anticosido apagada.
«In fact, it appears that in his treatise Against the Gnostics (Ennead II, 9 [33] 10, 19–33), Plotinus actually cites Zostrianos 10, 1–20» — nota que sostiene que Plotino cita realmente a Zostrianos en su tratado contra los gnósticos; nota del aparato, con la guarda anticosido apagada.
«According to later tradition, Zostrianos was the grandfather of Zoroaster (whose name occurs only in the colophon, on p. 132, probably added secondarily), who, according to Arnobius (Against the Pagans 1.52; cf. Clement of Alexandria Miscellanies 5.14.103.2 and other late sources), was the father of the Armenius, said by Plato (Republic 10.614b) to be the grandfather of Er the Pamphylian, who was at some point assimilated with Zoroaster» — nota que traza la genealogía tardía que hace a Zostrianos abuelo de Zoroastro y consigna que el nombre de Zoroastro solo aparece en el colofón, añadido probablemente después; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The figure of Yolaos, Zostrianos’s putative father (cf. 4), is attested in Hesiod’s Theogony (102; 323; 340; 467) as a great warrior. Diodorus Siculus (Library of History 5.15.2) identifies him as the son of Herakles’ brother Iphikles; in a fit of madness Herakles betrothed his own first wife, Megara, to his nephew Yolaos» — nota que identifica a Yolao, padre putativo de Zostrianos, con el guerrero de la Teogonía y con el sobrino de Heracles; nota del aparato, con la guarda anticosido apagada.
«Contrast Zostrianos’s suicidal perplexity with Allogenes’ confidence (Allogenes the Stranger 57» — nota que contrasta la perplejidad suicida de Zostrianos con la confianza de Allogenes; nota del aparato, con la guarda anticosido apagada.
«The world and its thirteen aeons designate the earth and its sublunar atmosphere governed by the archon of creation (8–10) and his angelic host; cf. “the god of the thirteen realms” in the Holy Book of the Great Invisible Spirit III, 63 and the “thirteen kingdoms” of the Revelation of Adam» — nota que identifica los trece eones del mundo con la tierra y su atmósfera sublunar gobernada por el arconte de la creación, y los empareja con los trece reinos de la Revelación de Adán; nota del aparato, con la guarda anticosido apagada.
«see Timaeus 48a, where Plato attributes the origin of the universe to reason persuading the recalcitrant necessity of disordered matter» — nota que remite la fórmula del texto al Timeo, donde la razón persuade a la necesidad recalcitrante de la materia desordenada; nota del aparato, con la guarda anticosido apagada.
«in each of whose orbits Zostrianos is baptized in “living water,” a Sethian metaphor for enlightenment through receipt of saving knowledge» — nota que declara el agua viva metáfora setiana de la iluminación por el conocimiento salvador, y sitúa los bautismos de Zostrianos en las órbitas planetarias; nota del aparato, con la guarda anticosido apagada.
«This terminology for the upper realms inhabited by disincarnate souls, the Sojourn (paroik sis ), Repentance (metanoia ), and the Aeonic Copies (antitupoi ), was known to Plotinus» — nota que consigna que la terminología de la Estancia, el Arrepentimiento y las Copias Eónicas era conocida por Plotino; nota del aparato, con la guarda anticosido apagada.
«The fivefoldness of Zostrianos’s baptisms in the name of the divine Self-Generated One probably stems from the well-attested traditional Sethian baptismal rite of the “Five Seals.”» — nota que deriva la quintuplicidad de los bautismos de Zostrianos del rito setiano de los Cinco Sellos; nota del aparato, con la guarda anticosido apagada.
«While Plato’s demiurge looks above to the ideal forms contained in the “truly living being” (Timaeus 39e), the archon of creation can only look downward to their faint reflection in the matter illumined by Sophia. Plotinus’s critique of Gnostic views of creation in Ennead II, 9 (33) 10.19–33 (cf. 11.14–30) may actually be citing Zostrianos 10» — nota que contrasta al demiurgo de Platón, que mira arriba a las formas ideales, con el arconte de la creación, que solo puede mirar abajo a su reflejo débil en la materia iluminada por Sofía; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«It is unclear whether the subject of 10–11 “[reveals]” (eaf [ou ] n [ e h ]) or “[averts]” (eaf [p ] n [e ]) the destruction of the world; in Genesis 6:11–13 the creator elects to destroy his creation» — nota que declara poco claro si el texto dice que se revela o que se evita la destrucción del mundo, y remite al Génesis donde el creador opta por destruir su creación; nota del aparato, con la guarda anticosido apagada.
«The all-perfect ones who are in unity with their objects of contemplation inhabit the median (Protophanes) level of the Barbelo Aeon, while the perfect individuals who have not achieved this unity inhabit its lowest level» — nota que reparte los niveles del Eón de Barbelo: los todo-perfectos, unidos a lo que contemplan, en Protophanes; los individuos perfectos que no lo lograron, en el nivel más bajo, Autogenes; nota del aparato, con la guarda anticosido apagada.
«The contemplative ascent from Protophanes to Kalyptos to the supreme Invisible Spirit corresponds to an epistemological progression from active and discursive seeing to the passive hearing of revelation (given by the luminaries of Zostrianos 64– 96) to pure silent intuition» — nota que traza la progresión epistemológica del ascenso contemplativo: del ver activo y discursivo al oír pasivo de la revelación y de ahí a la intuición silenciosa; nota del aparato, con la guarda anticosido apagada.
«The glories, “conceptual patterns of salvation available as helpers to anyone who wishes to transcend this world” (63), inhabit all ontological levels, from the top level of the Barbelo Aeon to the earth itself. Most of the named glories, including Authrounios, Ephesech Child of the Child, and Youel Mother of the Glories, exist in the Barbelo Aeon» — nota que define las glorias como patrones conceptuales de salvación disponibles como auxiliares para quien quiera trascender este mundo; nota del aparato, con la guarda anticosido apagada.
«Baptismal names are apparently rational expressions (logoi ) of stable and changeless things, namely, archetypal ideas and forms. In Platonic metaphysics, logos is a transcendent entity that can act upon and give shape to physical, sensible things» — nota que lee los nombres bautismales como *logoi* de las cosas estables e inmutables y recuerda qué es el logos en la metafísica platónica; nota del aparato, con la guarda anticosido apagada.
«Sojourners merely follow the “practices” or “ways” of others (27). Repenters have entered upon a morally scrupulous life, no longer ambivalent about sin, but aware of the sins they do commit» — nota que distingue a los peregrinos, que solo siguen las prácticas de otros, de los arrepentidos, que llevan vida moralmente escrupulosa y conocen sus pecados; nota del aparato, con la guarda anticosido apagada.
«The bottom seven lines of p. 32, the first seventeen and last six lines of p. 33, and all of p. 34 are nearly obliterated and unreconstructable» — nota que declara qué planas del manuscrito de Zostrianos están casi borradas y son irreconstruibles; nota del aparato, con la guarda anticosido apagada.
«Of these five categories, worst off are persons that not only inhabit a dead body, but everything else about them is dead. Slightly better off are those merely materialistic persons who fail to seek the higher realities and practice a utilitarian ethic as if there were no soul or eternal god. Even better are the sojourners who at least seek the truth and the repentant who zealously seek immortal things. The “self-generated power” of those in the Self-Generated Aeons leads them not only to earnestly seek the truth, but in fact to live the life of the philosopher, “finding itself and its intellect”» — nota que ordena las cinco categorías de personas de Zostrianos, de los que todo en ellos está muerto a quienes viven la vida del filósofo; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«In spite of their self-generated power to escape the body and assimilate themselves to the divine realm, the souls of the saved can become occupied with the affairs of the body, whose clutches force them to undergo another cycle of reincarnation» — nota que acota el poder autogenerado de los salvados: aun teniéndolo, pueden ocuparse de los asuntos del cuerpo y volver a un ciclo de reencarnación; nota del aparato, con la guarda anticosido apagada.
«Their chief is Youel/Yoel, “the all-glorious one” (“she-of-all-the-glories”), the masculine Mother of all the glories that provide the noetic “patterns of salvation” to anyone seeking enlightenment» — nota que pone a Youel al frente de las glorias, como Madre masculina de todas ellas; nota del aparato, con la guarda anticosido apagada.
«for the kind of (celestial) fire that “issues from flame, but which does not burn, but supplies light to the eyes» — nota que empareja el fuego que no consume de Zostrianos con el fuego celeste del Timeo, que no quema y da luz a los ojos; nota del aparato, con la guarda anticosido apagada.
«The untitled text of the Bruce Codex 240 mentions crowns containing every “triple-powered genus” and goes on to say that they are worn by the baptismal “receivers”» — nota que empareja las coronas del texto con las del tratado sin título del Códice Bruciano; nota del aparato, con la guarda anticosido apagada.
«At the beginning of the luminaries’ revelation, the author incorporates a portion of a Middle Platonic theological commentary on the second half of Plato’s Parmenides concerning the nature of the supreme One, which he identifies with the Invisible Spirit. Citations from this treatise, originally in Greek, are to be found both in the Coptic of Zostrianos 64–75 and in the Latin of Marius Victorinus Against Arius 49, 9–40; 50, 5–16, which serves as the basis for the restoration of missing text. Here and in the following passages, the text restored from Marius Victorinus is italicized in the translation» — nota que declara que el autor de Zostrianos incorpora un comentario medioplatónico al Parménides, conservado también en latín por Mario Victorino, y que en esta traducción va en cursiva lo restituido desde Victorino; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Most of the negative attributes of the Spirit—such as immeasurable, invisible, indiscernible, and partless—derive from the first hypothesis of the Parmenides (137c–142a), while others are transferred from the Phaedrus or derive from the description of matter in the Timaeus» — nota que deriva los atributos negativos del Espíritu de la primera hipótesis del Parménides, y otros del Fedro o de la descripción de la materia en el Timeo; nota del aparato, con la guarda anticosido apagada.
«Baptism in the water of the Self-Generated One brings knowledge of souls and ideas as distinct entities; baptism in the waters of Protophanes unifies the individuated souls and ideas» — nota que distingue lo que da cada bautismo en Zostrianos: el del Autogenerado, conocimiento de almas e ideas como entidades distintas; el de Protophanes, su unificación; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«Baptism in the water of Kalyptos (apparently not achieved by Zostrianos) entails a thorough understanding of incorporeal reality by both an analytic and a synthetic knowledge of the relation of parts to the whole, and of species to their genus, and vice versa» — y la continuación de la misma nota: el bautismo en el agua de Kalyptos, que Zostrianos no alcanza, daría la comprensión analítica y sintética de la realidad incorpórea; nota del aparato, con la guarda anticosido apagada.
«Here the source common to Zostrianos and Victorinus apparently shifted to a consideration of the three powers preexisting in the supreme One that will come forth to make a “second One.” These three powers are Existence, Vitality, and Blessedness (in the sense of self-knowledge) or sometimes Mentality, by which a higher entity, often regarded as an infinitival Existence beyond determinate being, emits or projects an indeterminate power of life (Vitality) that achieves substantial determination (e.g., as a divine Intellect, the Aeon of Barbelo) by intellectually contemplating its source» — nota que expone las tres potencias preexistentes en el Uno supremo —Existencia, Vitalidad y Bienaventuranza o Mentalidad— y cómo de ellas sale el segundo Uno; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«It appears that Victorinus continued to copy the common source, while the author of Zostrianos only excerpted from it» — nota que distingue el uso que cada uno hizo de la fuente común: Victorino la siguió copiando y el autor de Zostrianos solo la extractó; nota del aparato, con la guarda anticosido apagada.
«It appears that pp. 69–72 (71 and 72 are lost) were blank, although counted in the scribes’ pagination, so that the text is continuous from the bottom of p. 68 to the top of p. 73. Since this material does not appear in Victorinus, here the author of Zostrianos has probably inserted his own commentary on the material in the common source» — nota que consigna las planas en blanco del manuscrito, contadas por el escriba, y propone que el autor de Zostrianos insertara ahí comentario propio; nota del aparato, con la guarda anticosido apagada.
«Similarities in these accounts suggests they may have been influenced by a common source, perhaps an exposition of hypothesis II of the Parmenides as a “second One” that was generated from the First One» — nota que propone una fuente común detrás de Victorino y Zostrianos: una exposición de la segunda hipótesis del Parménides como un segundo Uno generado del primero; nota del aparato, con la guarda anticosido apagada.
«Surviving traces suggest that the second part of the luminaries’ revelation probably began somewhere on p. 96. The remainder of pp 88 and pp. 89–108, which contained the second part of the revelation from the luminaries of the Barbelo Aeon, are nearly obliterated, while pp. 109–112 are entirely missing. Remaining traces suggest pp. 88–96 contained the implications of the first part of the luminaries’ revelation for Zostrianos, and his response to it» — nota que reconstruye por las huellas qué contenían las planas casi borradas del manuscrito y cuáles faltan del todo; nota del aparato, con la guarda anticosido apagada.
«When legible text returns, the topic of the luminaries’ revelation has shifted to the contents of the Kalyptos Aeon, the highest level of the Barbelo Aeon, whose four subaeons contain the ideal forms or paradigms of ideal eternal entities like powers, wholes, kinds, souls, archetypal trees and bodies, and the primal elements» — nota que declara qué contiene el Eón de Kalyptos, el nivel más alto del Eón de Barbelo: las formas ideales de potencias, todos, géneros, almas, árboles y cuerpos arquetípicos y los elementos primordiales; nota del aparato, con la guarda anticosido apagada.
«The existence in the Kalyptos Aeon of “the knowledge of the knowledge” is reminiscent of Plotinus’s critique (Ennead II, 9 [33] 1, 33–57) of those who hold that there is one intellect that knows and another that knows that it knows» — nota que empareja el *conocimiento del conocimiento* de Kalyptos con la crítica de Plotino a quienes ponen un intelecto que conoce y otro que conoce que conoce; nota del aparato, con la guarda anticosido apagada.
«the predicate on means innately organized (intelligible or psychical), ouk on means innately unorganized (sensible, material), while the qualifier ont s signifies what is stable or stabilized (intelligible or material), and ouk ont s signifies perceptible or intelligible reality subject to change» — nota que recoge de R. Tournaire el reparto de los cuatro términos griegos del ser y el no ser que el texto usa; nota del aparato, con la guarda anticosido apagada.
«Enlightened darkness is probably something like Plotinus’s “intelligible matter”; “that which truly is nonexistent” is probably gross matter; “that which is not truly existent” is probably the soul; and “the nonexistent ones that are not at all” are probably sensibles» — nota que identifica una por una las entidades intermedias del pasaje: tiniebla iluminada, materia burda, alma y sensibles; nota del aparato, con la guarda anticosido apagada.
«The attributes of Kalyptos are akin to those Numenius assigns to his first and second Gods respectively (fragment 16.8– 10 [des Places]): “If indeed the demiurge of becoming is good, doubtless the demiurge of being would be the Good-in-itself, innate to being» — nota que empareja los atributos de Kalyptos con los dioses primero y segundo de Numenio; nota del aparato, con la guarda anticosido apagada.
«Like the Aeon of the Self-Generated One, the Kalyptos Aeon also has Four Luminaries; the restoration of their names here is rather conjectural» — nota que declara conjetural la restitución de los nombres de los Cuatro Luminares de Kalyptos; nota del aparato, con la guarda anticosido apagada.
«Somewhere in the broken text at the bottom of p. 123 there must have been a transition from the treatment of the Kalyptos Aeon to a portrayal of the Protophanes Aeon, since it appears that the Protophanes Aeon is being described at the top of p. 124. Like Kalyptos (and the Self-Generated One), Protophanes also contains an ideal living world consisting of undifferentiated but potentially distinct intelligences and souls (“those that exist together”) that contemplate the universal forms (“those that truly exist”) in Kalyptos» — nota que infiere del texto roto la transición de Kalyptos a Protophanes y describe el mundo ideal que este contiene; nota del aparato, con la guarda anticosido apagada.
«Here the text apparently makes an abrupt shift from the emanation of Barbelo to the product of her self-determination: she becomes a tripartite Intellect in analogy with the three powers of the Invisible Spirit, which she herself is. She is compared to the receptacle» — nota que señala un salto brusco del texto, de la emanación de Barbelo al producto de su autodeterminación, y la compara con el receptáculo del Timeo; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«That he leaves the tablets in the heavenly world for the living elect who come after him suggests that they would be read only by those who, like Zostrianos, were able to ascend to the atmospheric realm and read them there, presumably after having read Zostrianos itself» — nota que razona quiénes podrían leer las tablas que Zostrianos deja en el mundo celeste: solo quienes, como él, sean capaces de ascender y leerlas allí; nota del aparato, con la guarda anticosido apagada.
«Zostrianos explicitly warns the seed of Seth not to be baptized with death or entrust themselves to inferiors, which sounds like some kind of polemic against other baptizing groups, perhaps Christians or even other Sethians who continue to practice the earthly ritual of the Five Seals rather than the transcendental baptisms into knowledge characteristic of Zostrianos’s visionary ascent (cf. the Archontics’ rejection of baptism in Epiphanius Panarion 39–40 and the similar rejection in Revelation of Adam 84» — nota que lee la advertencia final de Zostrianos como polémica contra otros grupos bautistas, quizá cristianos o incluso otros setianos que siguen practicando el rito terrestre de los Cinco Sellos; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«In the context of Gnostic and ascetic discourse, “becoming male” signifies the development of a higher spirituality as well as a return to a primordial unity prior to the division of Genesis 2:18–25» — nota que fija qué significa *hacerse varón* en el discurso gnóstico y ascético: una espiritualidad más alta y el retorno a la unidad primordial anterior a la división del Génesis; nota del aparato, con la guarda anticosido apagada.
«The colophon (logia al theias Zostrianou theou al theias logoi Z roastrou ) is a Greek cryptogram consisting of a substitutionary permutation of the twenty-four letters of the Greek alphabet plus the Coptic letter fai and a form of the Greek sampi . It designates Zostrianos as a collection of oracles, sayings, or discourses communicated by Zostrianos, although the work is technically an apocalypse, and provides no warrant for conceiving Zostrianos as a “god,” even though he becomes “divine”» — nota que describe el colofón de Zostrianos como criptograma griego de permutación sustitutoria del alfabeto, y niega que dé pie para tener a Zostrianos por un dios; nota del aparato, con la guarda anticosido apagada.
«The subtitle provides no warrant for ascribing any of Zostrianos ’s content to Zoroaster, whose teachings in the Gathas and later Persian literature are completely different» — nota que niega que el subtítulo autorice a atribuir nada del contenido de Zostrianos a Zoroastro, cuyas enseñanzas en los Gathas son del todo distintas; es una negativa de atribución consignada como hallazgo; nota del aparato, con la guarda anticosido apagada.
«The title is derived from the expanded title in the manuscript. In the copy of the Letter of Peter to Philip discovered in Codex Tchacos, the title is given as “The Letter of Peter to Philip” rather than “The Letter of Peter Which He Sent to Philip.”» — nota de encabezado que consigna la diferencia de título entre los dos testimonios de la Carta de Pedro a Felipe; nota del aparato, con la guarda anticosido apagada.
«Here Codex Tchacos reads, “Lord, [how] do the deficiency (c jeb ; NHC, s t ) of the aeons and their fullnesses (neumouh ; NHC, peupl r ma ) detain us [in our] dwelling [place]?» — primera de las notas que ponen lado a lado las dos versiones de la carta, la de Nag Hammadi y la del Códice Tchacos, sin armonizarlas; nota del aparato, con la guarda anticosido apagada.
«Here Codex Tchacos reads “body part” (Coptic melos ) where NHC has “portion”» — otra divergencia de palabra entre los dos testimonios; nota del aparato, con la guarda anticosido apagada.
«Smallness or pettiness is synonymous with deficiency, and smallness often refers to the insignificance of mortal existence. Jesus suffered because of human beings; human beings suffer because of their own deficiencies and their own mortality, traceable to the transgression of the Mother» — nota que liga la pequeñez a la deficiencia y traza la cadena del sufrimiento: Jesús padeció por los humanos y los humanos padecen por su propia deficiencia y mortalidad, que vienen de la transgresión de la Madre; nota del aparato, con la guarda anticosido apagada.
«Either Peter has his own disciples, or he and the others together are disciples of Jesus» — nota que deja abiertas dos lecturas de una frase: que Pedro tenga discípulos propios o que él y los demás sean discípulos de Jesús; nota del aparato, con la guarda anticosido apagada.
«Father through Zostrianos has issued the invitation and sent the Savior, the individual is alone responsible for choosing and working out the salvation of masculinity: awaken your divine part, empower your soul, release yourself, save yourself» — nota que subraya el carácter autoactualizado de la salvación en Zostrianos: el Padre invita y envía al Salvador, pero elegir y trabajar la salvación es del individuo; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«judgment” (Letter of Peter to Philip 3)» — el final de la nota que consigna cómo dice el Códice Tchacos el juicio de la Madre, del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«Here Codex Tchacos reads, “Jesus is a stranger to death” (Letter of Peter to Philip 8)» — otra divergencia entre los dos testimonios de la carta, que el volumen consigna sin armonizar; nota del aparato, con la guarda anticosido apagada.
«Adam, Abel, Enoch, and Noah are marked as nomina sacra (“sacred names”) with a continuous supralinear stroke. What is left of this name, “…chei…” or “…chen…” is similarly marked» — nota que consigna que cuatro nombres van marcados como *nomina sacra* con trazo supralineal continuo, y que el nombre mutilado lleva la misma marca; nota del aparato, con la guarda anticosido apagada.
«A mystical name. There are almost sixty names ending in -az in the Books of Jeu» — nota que empareja un nombre místico de Melquisedec con los casi sesenta terminados en -az de los Libros de Jeu; nota del aparato, con la guarda anticosido apagada.
«Jesus’s eyes; Melchizedek’s eyes according to Funk, Mahé, and Schenke. Schenke translates, “my eyes began to see [again],” referring to Melchizedek’s recovery from his ecstasy» — nota que consigna el desacuerdo sobre de quién son los ojos del pasaje, sin arbitrar; nota del aparato, con la guarda anticosido apagada.
«Melchizedek’s vision concludes with the ascension of the brethren. His awakening and reaction to the vision is not recorded» — nota que consigna lo que el texto no dice: el despertar de Melquisedec y su reacción a la visión no quedan registrados; nota del aparato, con la guarda anticosido apagada.
«In this regard the latter text mentions two works that may be related to Norea, the First Book of Noraia and the First Discourse of Oraia» — nota que consigna dos obras perdidas que el Origen del mundo nombra y que podrían tener que ver con Norea; nota del aparato, con la guarda anticosido apagada.
«In Middle Platonism, First Mind is a term for the divine» — nota que consigna que Primera Mente es término medioplatónico para lo divino; nota del aparato, con la guarda anticosido apagada.
«The four helpers are the Four Luminaries Harmozel, Oroiael, Daveithai, and Eleleth» — nota que identifica a los cuatro auxiliares del texto con los Cuatro Luminares; nota del aparato, con la guarda anticosido apagada.
«Use of the Greek connective particle de here may indicate the existence of previous material, now lost» — nota que infiere de una partícula griega que el Testimonio de la verdad empieza tras material hoy perdido; nota del aparato, con la guarda anticosido apagada.
«Sexual desire is inspired by demonic forces, whose ruler is the archon of darkness (the creator)» — nota que consigna lo que el Testimonio de la verdad adjudica al deseo sexual: viene de fuerzas demoníacas cuyo jefe es el arconte de las tinieblas, el creador; nota del aparato, con la guarda anticosido apagada.
«Coptic Amente , the Egyptian underworld. Here it refers to this world» — nota que traslada el Amente egipcio a este mundo en el uso del texto; nota del aparato, con la guarda anticosido apagada.
«“The All” probably means here what it often does in Valentinian texts, the totality of the Gnostic elect» — nota que fija qué nombra *el Todo* en el uso valentiniano: la totalidad de los elegidos gnósticos; nota del aparato, con la guarda anticosido apagada.
«Another possible interpretation of the text is that it is the “ambiguity” of the scriptures that is at issue. Only the Gnostic has the proper key to interpreting the scriptures» — nota que abre una segunda lectura del pasaje: lo que estaría en juego sería la ambigüedad de las escrituras, cuya clave solo tendría el gnóstico; nota del aparato, con la guarda anticosido apagada.
«These lacunae are crucial for the interpretation of the vision of Melchizedek and the tractate as a whole:…ma ei eb [ol h ] e m ...... [eho ]un eroi . Pearson and Giversen suggest in a note» — nota que declara decisivas para interpretar la visión de Melquisedec dos lagunas del manuscrito y abre la serie de restituciones propuestas; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«In his view, two speakers are referred to in the first person, Jesus and Melchizedek. Jesus’s speech concludes with the resurrection, and Melchizedek’s begins on the same line with an account of his recovery from his ecstasy. However, there is not room in the lacuna for [apano ] ma or [pano ] ma , “my thought.” Funk and Mahé nevertheless now accept the change of speakers at line 9, as suggested by Schenke» — continuación de la misma nota: Schenke ve dos hablantes en primera persona, Jesús y Melquisedec, y Funk y Mahé aceptan ahora el cambio de hablante; nota del aparato, con la guarda anticosido apagada.
«the text is sometimes entitled the Ode on Norea» — nota de encabezado del Pensamiento de Norea que consigna su otro título; nota del aparato, con la guarda anticosido apagada.
«enough space in the lacuna for that restoration» — el final de esa misma nota, del otro lado del corte de plana: la laguna no da espacio para la restitución que propone Schenke; nota del aparato, con la guarda anticosido apagada.
«In Platonic and Gnostic thought, the human intellect (nous ) can be referred to both as “god” and “father.” See, e.g., Corpus Hermeticum 1.6» — nota que consigna que en el pensamiento platónico y gnóstico el intelecto humano puede llamarse dios y padre, y lo apoya en el Poimandres del Corpus Hermeticum; nota del aparato, con la guarda anticosido apagada.
«For our author the “true testimony” is gnosis, rather than the martyrdom advocated by ecclesiastical Christians» — nota que declara qué es el testimonio verdadero para el autor del tratado: la gnosis, y no el martirio que predican los cristianos eclesiásticos; nota del aparato, con la guarda anticosido apagada.
«It is only in this midrash that “God” refers to the lower creator. The text has “when God,” but then the sentence is left incomplete, so “when” is best deleted» — nota que acota dónde *Dios* nombra al creador inferior y propone borrar una palabra que deja la frase incompleta; nota del aparato, con la guarda anticosido apagada.
«The author refers here to the common Jewish and Christian identification of the paradise snake as the devil» — nota que consigna la identificación judía y cristiana corriente de la serpiente del paraíso con el diablo, que el tratado da por conocida; nota del aparato, con la guarda anticosido apagada.
«No such Mosaic text exists. Cf. Testimony of Truth 47 and the note» — nota que consigna una negativa: no existe el texto mosaico que el tratado cita; nota del aparato, con la guarda anticosido apagada.
«The Ogdoad is a technical term in Valentinian gnosis, e.g., as the place of repose for the “spiritual” prior to their entry into the Pleroma. See especially Excerpts from Theodotus 63.1. This entire passage is a critique of the Valentinian school» — nota que define la Ogdóada como término técnico de la gnosis valentiniana, lugar de reposo de los espirituales antes de entrar en el Pleroma, y declara que todo el pasaje es una crítica de la escuela valentiniana; nota del aparato, con la guarda anticosido apagada.
«Plisch restores e nci before “Valentinus” at the end of the line and translates, “after Valentinus completed the course”—i.e., after he died. But there is not enough space for e nci , and one would also expect pefp t , “his course,” instead of pp t , “the course.”» — nota que objeta con una razón de espacio la restitución de Plisch y propone otra lectura; nota del aparato, con la guarda anticosido apagada.
«What may be in view is that Basilides continued to teach in Alexandria after Valentinus’s departure for Rome» — nota que propone lo que el pasaje tendría a la vista: que Basílides siguiera enseñando en Alejandría tras la marcha de Valentino a Roma; nota del aparato, con la guarda anticosido apagada.
«Probably what is meant is eating meat offered to pagan gods, something Basilides is reported to have taught; see Eusebius Church History 4.7.7» — nota que identifica la práctica que el tratado reprocha y la remite a lo que Eusebio adjudica a Basílides; nota del aparato, con la guarda anticosido apagada.
«This passage probably deals with the practices of a “libertine” Gnostic sect» — nota que lee un pasaje mutilado como referido a las prácticas de una secta gnóstica libertina; nota del aparato, con la guarda anticosido apagada.
«It is not possible to restore the name of this group» — nota que declara imposible restituir el nombre del grupo que el tratado combate; nota del aparato, con la guarda anticosido apagada.
«Solomon’s power over demons is celebrated in Jewish legend» — nota que consigna el poder de Salomón sobre los demonios como materia de leyenda judía; nota del aparato, con la guarda anticosido apagada.
«The wall, not mentioned above, may have been in a source used by our author, a “midrash” on David and Solomon» — nota que infiere de un detalle sin antecedente que el autor usó una fuente, un midrás sobre David y Salomón; nota del aparato, con la guarda anticosido apagada.
«The opponents appropriate Paul’s asseveration for their own purposes» — nota que consigna que los adversarios se apropian de la aseveración de Pablo para sus fines; nota del aparato, con la guarda anticosido apagada.
«One whole folio is missing from the end of the codex. The tractate ended either on p. 75 or on p. 76» — nota que consigna el folio entero perdido al final del códice y la incertidumbre sobre dónde acababa el tratado; nota del aparato, con la guarda anticosido apagada.
«In Neoplatonic thought, the Self-Generated One would play the role of Plato’s demiurge. For Neoplatonists, the transcendent deities do not themselves descend into the lower world, so the Self-Generated One here acts through the instrumentality of Sophia, the divine wisdom located at the lower boundary of the divine world» — nota que asigna al Autogenerado el papel del demiurgo de Platón en clave neoplatónica y explica que actúa por medio de Sofía porque las deidades trascendentes no descienden; nota del aparato, con la guarda anticosido apagada.
«“That which appeared in the beginning” translates Greek pr tophan s , Protophanes or “First-Appearing One,” a divine masculine intellect containing distinct intelligences and souls unified with their objects of contemplation» — nota que traduce y define Protophanes, el que aparece primero: intelecto masculino divino que contiene inteligencias y almas unidas a lo que contemplan; nota del aparato, con la guarda anticosido apagada.
«rendition of the Greek impersonal enesti panti and modifying the following two clauses accordingly. The text reads “he exists in everyone,” but that hardly makes sense» — nota que adopta la lectura impersonal que proponen Annie y Jean-Pierre Mahé por una razón dicha: la traducción literal *existe en todos* apenas tiene sentido; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«The probable antecedents of the pronominal subjects and objects of this complex passage may be as follows: “When I had inquired about these things, I perceived that the Triple-Powered One acted from silence. He exists prior to those that truly exist, that belong to the realm of Being. The Triple-Powered One is a preexistent otherness belonging to the Invisible Spirit that actualizes the Silent One. And the silence of [the Triple-Powered One who follows] the Invisible Spirit acts. For [so long as] the Invisible Spirit [acts], the Triple-Powered One [acts also]» — nota que declara complejo el pasaje y ofrece entera una lectura con los antecedentes de cada pronombre explicitados, sobre el Uno de Triple Poder que actúa desde el silencio; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Possibly “the Unbegotten One” is an appositive attribute of the Triple-Powered One rather than an epithet for the Invisible Spirit; in Zostrianos and sometimes in Allogenes , the two are sometimes indistinguishable» — nota que deja abiertas dos adjudicaciones del epíteto y consigna que en Zostrianos y a veces en Allogenes los dos son indistinguibles; nota del aparato, con la guarda anticosido apagada.
«Or perhaps “The exalted silence of the Silent One can be beheld by the exalted energy of the Triple-Powered One” (so Wolf-Peter Funk» — nota que consigna una traducción alternativa del pasaje propuesta por Wolf-Peter Funk; nota del aparato, con la guarda anticosido apagada.
«The Aeon of Barbelo emanates from the apparently masculine Invisible Spirit as an indeterminate and therefore feminine power (Greek dunamis ), which finally becomes instantiated as a determinate (and therefore masculine) divine intellect (Greek nous ), the masculine Aeon of Barbelo» — nota que describe la emanación de Barbelo como potencia indeterminada y por eso femenina, que acaba instanciada como intelecto divino determinado y por eso masculino; nota del aparato, con la guarda anticosido apagada.
«Funk translates: “But the existing one, the one who sought, possesses also the Triple-Powered,” with the implication that Barbelo is also triple-powered» — nota que consigna la traducción de Funk y lo que se seguiría de ella: que Barbelo sea también de triple poder; nota del aparato, con la guarda anticosido apagada.
«Perhaps the “existence” (hupostasis ), the “activity” (energeia ), and the “knowledge” (gn sis ) as the Triple-Powered One’s three powers are the equivalent of the “Existence,” “Vitality,” and “Mentality/Blessedness” triad in Zostrianos, Allogenes , and the Three Steles of Seth» — nota que empareja la tríada de poderes de Marsanes con la de Existencia, Vitalidad y Mentalidad de Zostrianos, Allogenes y los Tres discursos de Set; nota del aparato, con la guarda anticosido apagada.
«Although palin here might have the contrastive sense of “on the other hand” rather than repetition, it is more likely a mistranslation of palindromein , “run back again”—i.e., “the Invisible Spirit returned to his place» — nota que propone que una palabra griega del texto sea mala traducción de otra, y de ahí que el Espíritu Invisible *volviera a su lugar*; nota del aparato, con la guarda anticosido apagada.
«Funk supposes the text to have omitted Barbelo’s direct addressee: “O <Marsanes, tarry not among> those who inhabit these places» — nota que supone omitido en el texto el destinatario a quien Barbelo se dirige y lo restituye; nota del aparato, con la guarda anticosido apagada.
«Concerning the breathlessness (see also Marsanes 15–16) of the Invisible Spirit subjacent to the Unknown Silent One, Proclus (Commentary on the Timaeus 2.274, 18–23) claims that Theodore of Asine (early fourth century) posited two highest ones, a first One, who—like Marsanes ’ Unknown Silent One—is ineffable and uncoordinated with anything below it, and a second, intelligible (no ton ) One (Greek hen ), who is the aspirated breath of the inaspirate ineffability of the first One and defines an intelligible triad represented by the Greek word hen , probably conceived as a primal monad, dyad, and triad, consisting of its “elements” or letters: (1) an unpronounceable aspiration (h ) represented in characters by a dimensionless point (in later Greek writing, a rough breathing mark); (2) a pronounceable vowel (e ), whose one-dimensional outer arc symbolizes its own reversion upon itself (cf. Plato Parmenides 148e–149d); and (3) a final consonant (n ) symbolizing its intelligibility (no ton ) by means of the intersecting lines of the N that define a two-dimensional triadic surface» — nota larga que recoge de Proclo la doctrina de Teodoro de Asine sobre dos unos supremos y desglosa la tríada inteligible en las tres letras de la palabra griega *hen*, con su punto sin dimensión, su arco y su superficie triádica; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«This suggests that Marsanes’ vision culminated on his sixtythird year (nine times seven), the most critical climacteric stage (klimakt r ) in a man’s life, here experienced as a single eternal day; see Auguste Bouché-Leclercq, L’Astrologie Grecque , 526–31, esp. 528, n. 2. Ages forty-nine through eighty-one that were divisible by nine (symbolizing the soul) and/or seven (symbolizing the body) were considered either most vulnerable or most auspicious» — nota que data la visión de Marsanes en su año sesenta y tres, nueve por siete, el climaterio más crítico de la vida de un hombre; *sixtythird* es la unión que hace el extractor sobre el *sixty-third* partido a fin de renglón, con el nueve por el alma y el siete por el cuerpo; el tramo cruza el corte de plana; nota del aparato, con la guarda anticosido apagada.
«Greek stoikheia , the basic “elements,” either of the physical world or of the individual letters or sounds of written language» — nota que abre el doble sentido de *stoikheia*: los elementos del mundo físico o las letras y sonidos de la lengua escrita; nota del aparato, con la guarda anticosido apagada.
«Smooth (unaspirated) and rough (aspirated) vowels/ syllables of the Greek language are compared to animals that produce smooth (articulate) and rough (inarticulate) sounds» — nota que explica la comparación del texto entre vocales suaves y ásperas y los animales que producen sonidos articulados e inarticulados; nota del aparato, con la guarda anticosido apagada.
«The powers of the twelve signs (often animals) of the zodiac» — nota que identifica los poderes del texto con los de los doce signos del zodiaco; nota del aparato, con la guarda anticosido apagada.
«Homophony and the interval of the third suggest some theory of the harmony of the spheres (Poirier, referring to the dream of Scipio in Cicero Republic 6.18» — nota que ve en la homofonía y el intervalo de tercera una teoría de la armonía de las esferas, remitiendo al sueño de Escipión; nota del aparato, con la guarda anticosido apagada.
«Cf. the untitled text of the Bruce Codex 7: “The powers of all the great aeons worshiped the power which is in Marsanes. They said, ‘Who is this who has seen these things in his very presence» — nota que cita el tratado sin título del Códice Bruciano, donde los poderes de los grandes eones adoran el poder que hay en Marsanes; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«Nicotheos also spoke of him (Monogenes) and saw that he is that One. He said, ‘The Father who surpasses every perfect being, and has revealed the invisible perfect Triple Power.’ Each of the perfect men saw him and spoke of him, giving him glory, each according to his own manner» — continuación de la misma cita del Códice Bruciano: Nicoteo habla del Padre que supera a todo ser perfecto y reveló el Triple Poder invisible, y cada uno de los hombres perfectos lo vio y lo glorificó a su manera; nota del aparato, con la guarda anticosido apagada.
«“Hidden gods” may here designate the graphically unrepresented elements of speech» — nota que propone que los *dioses ocultos* de Marsanes sean los elementos del habla que la escritura no representa; nota del aparato, con la guarda anticosido apagada.
«The Greek terms Monad, Dyad, Triad, Tetrad, Pentad, Hexad, Hebdomad, Ogdoad, Ennead, Decad, Hendecad, and Dodecad signify the respective groups of 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, and 12» — nota que desglosa los nombres griegos de los grupos numéricos que usa Marsanes, del uno al doce, remitiendo a la Teología de la aritmética del pseudo Jámblico; nota del aparato, con la guarda anticosido apagada.
«The Dyad, or Two, the first even and feminine number (which lacks determinate shape), needs completion by the androgynous Monad, or One, to contain it in the first odd or masculine number (which alone supplies determinate form or “shape”), the Triad, or Three» — nota que explica la aritmología del pasaje: la díada, primer número par y femenino, sin forma determinada, necesita a la mónada andrógina para quedar contenida en la tríada, primer número impar y masculino; nota del aparato, con la guarda anticosido apagada.
«Such images often had cultic, sometimes apotropaic applications; cf. wax images of Hecate in Chaldaean theurgy (Porphyry On the Philosophy Extracted from Oracles , ed. G. Wolff, 134–35) or of Hermes in the magical papyri (PGM IV, 2359– 2361; Karl Preisendanz, ed., Papyri Graecae Magicae , 1.146» — nota que empareja las imágenes del texto con las de cera de Hécate en la teúrgia caldea y con las de Hermes en los papiros mágicos griegos; nota del aparato, con la guarda anticosido apagada.
«Cf. the mixture (and circles) of the Same and the Different in the cosmic soul according to Plato Timaeus 35a–37c» — nota que empareja un pasaje de Marsanes con la mezcla de lo Mismo y lo Otro en el alma cósmica del Timeo; nota del aparato, con la guarda anticosido apagada.
«The division of the zodiac into thirty-six decans, or “houses,” of 10 degrees each» — nota que identifica la división del zodiaco en treinta y seis decanos de diez grados; nota del aparato, con la guarda anticosido apagada.
«“Lots,” the monomoiriai , or distribution of planets among the 360 degrees, or “portions” (moirai ), of the zodiac» — nota que define los Lotes como distribución de los planetas entre los trescientos sesenta grados del zodiaco; nota del aparato, con la guarda anticosido apagada.
«The text has merismoi , “divisions,” which may also signify “allotments”; perhaps this is an attempt to refer to a doctrine of cosmic sympathies and antipathies» — nota que propone que el término del texto apunte a una doctrina de simpatías y antipatías cósmicas; nota del aparato, con la guarda anticosido apagada.
«The “structure” or “system” (Greek sustasis ) is a term used especially by the Valentinians to designate either the world or the configuration of aeons that spreads out from the Father. The latter is the case here; cf. Tripartite Tractate 59. The aeons are the Father’s children, and his limbs, and ultimately they also include the spiritual elements living in the world as the offspring of the aeon Sophia» — nota que fija el sentido valentiniano de *sustasis* y declara cuál de los dos se aplica aquí: la configuración de eones que se despliega desde el Padre; nota del aparato, con la guarda anticosido apagada.
«This section is very fragmentary, and the restored text on which the translation is based is highly conjectural» — nota que declara muy fragmentaria una sección y altamente conjetural el texto restituido en que se basa la traducción; nota del aparato, con la guarda anticosido apagada.
«The second-person pronoun here and in the following lines, until the end of the page, is feminine singular and refers to the human soul» — nota que consigna que el pronombre femenino singular del pasaje se dirige al alma humana; nota del aparato, con la guarda anticosido apagada.
«This may mean that the aeons are invisibly present in the Church, inspiring its members by giving them charismatic gifts. In the following sentences, the Valentinian aeons Church and Life seem to be mentioned in particular» — nota que propone que los eones estén invisiblemente presentes en la Iglesia, inspirando a sus miembros con dones carismáticos; nota del aparato, con la guarda anticosido apagada.
«This text may be based on a pun on the word ekkl sia , the assembly of those who are “summoned”; the “hastening” may be a description of the response of those who are summoned» — nota que ve un juego de palabras con *ekklesia*, la asamblea de los convocados, y lee el *apresurarse* del texto como la respuesta de los convocados; nota del aparato, con la guarda anticosido apagada.
«This passage is taken to mean that the root of the All—the Father—first spreads himself out into Two and then Four. From Four he also extends himself as far as Three Hundred Sixty, representing the ultimate edge of the Pleroma, although in a distinct dimension of his transcendent essence he keeps himself restricted to the primal Four» — nota que interpreta la aritmología valentiniana del pasaje: el Padre se despliega en Dos y luego en Cuatro, y de ahí hasta Trescientos Sesenta, borde último del Pleroma, sin dejar de mantenerse en el Cuatro primordial; nota del aparato, con la guarda anticosido apagada.
«At the end of Valentinian Exposition 22 it is said that the Thought was the first other entity to come into being. This probably explains why the Son as the Thought is called “Only One,” “Only Begotten,” “Monogenes.”» — nota que explica por qué al Hijo, en cuanto Pensamiento, se le llama Unigénito; nota del aparato, con la guarda anticosido apagada.
«The remainder of p. 42 and pp. 43–45 apparently contained discussion of intelligible or ideal entities, possibly also the cosmic soul; the remainder of p. 46 may have mentioned the significance of baptismal naming; pp. 47–54 are entirely missing; p. 55 contains the end of a discourse apparently addressed to Marsanes, who becomes silent and requests further teaching (“Now when I became silent, [I said], ‘Tell [me]…what is the…’”), possibly about baptism (“washing”), which may have occupied pp. 56–58; pp. 59–60 are entirely missing; and the top of p. 61 contains the phrase “[the] kingdom of [the Triple-Powered One]» — nota larga que reconstruye qué contenían las planas perdidas de Marsanes y cuáles faltan por entero, hasta la frase que asoma en la última; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«This is no doubt Sophia’s “better half,” to whom she was previously joined in the Pleroma. All aeons form syzygic pairs» — nota que identifica al *syzygos* como la mitad mejor de Sofía y consigna que todos los eones forman pares sicígicos; nota del aparato, con la guarda anticosido apagada.
«This lost part of the text must have contained an account of how Sophia inserted the spiritual seed into the first human without the demiurge’s knowledge» — nota que reconstruye otra laguna: Sofía inserta la simiente espiritual en el primer humano sin que el demiurgo lo sepa; nota del aparato, con la guarda anticosido apagada.
«In Valentinian thought, those of the left are material people and those of the right are psychical people» — nota que fija el reparto valentiniano entre los de la izquierda, materiales, y los de la derecha, psíquicos; nota del aparato, con la guarda anticosido apagada.
«The descent to the Jordan indicates the ascent to the realm of Fullness» — nota que lee el descenso al Jordán como ascenso al reino de la Plenitud; nota del aparato, con la guarda anticosido apagada.
«A notable exception is an ecstatic doxological hymn, portions of which Allogenes the Stranger 54, 11–37 shares with two other Sethian Platonizing treatises, the Three Steles of Seth (125, 24– 126, 17) and Zostrianos (51, 24–52, 8; 86, 13–24; 88, 9–25) as well as with the final lines of the fragmentary “prayer of Seth” in Papyrus Berolinensis 17207» — nota que consigna el himno doxológico extático compartido por Allogenes, los Tres discursos de Set, Zostrianos y la plegaria de Set de un papiro berlinés; nota del aparato, con la guarda anticosido apagada.
«The absence of the opening six and a half lines makes it impossible to identify positively the initial speaker or determine the text’s self-designation, purpose, or genre» — nota que declara imposible identificar al hablante inicial y el género del texto por faltar las primeras líneas; la negativa se consigna, no se suple; nota del aparato, con la guarda anticosido apagada.
«In this section Youel describes the step-by-step emanation of the Barbelo Aeon from the Triple-Powered One, who first contracts and then expands into its successive subaeons Kalyptos, Protophanes, and Autogenes (and the Triple-Male Child), who actualize themselves by contemplating their respective predecessors in the aeonic hierarchy» — nota que describe la emanación paso a paso del Eón de Barbelo desde el Uno de Triple Poder, que primero se contrae y luego se expande en sus subeones; nota del aparato, con la guarda anticosido apagada.
«the “perfect individuals” residing in Autogenes cannot know entities higher than the Barbelo Aeon since they are beyond determinate being» — nota que fija el límite del conocimiento de los individuos perfectos: no pueden conocer lo que está más allá del ser determinado; nota del aparato, con la guarda anticosido apagada.
«As in the thought of Plotinus, all productive entities have a secondary activity that proceeds forth from them, which in the case of the Triple-Powered Invisible Spirit is its second “power,” an indeterminate “vitality” that becomes defined by turning toward itself in an act of self-contemplation» — nota que empareja con Plotino la doctrina de que toda entidad productiva tiene una actividad secundaria que procede de ella; nota del aparato, con la guarda anticosido apagada.
«Cf. Proclus Elements of Theology 103: “For in Being (to on ) there is Life and Intellect, and in Life there is Being (einai ) and Intellection (noein ), and in Intellect there is Being (einai ) and Living (z n ).” Although it consists of three distinct powers or phases, the Triple-Powered One is a fundamental unity: any two of its three powers taken in cyclic permutations mutually imply and are included in the third; its three powers are in fact three aspects of a single, quasi-hypostatic entity, “that which is Triple-Powered” or the “Triple-Powered One,” distinguishable from both its source, the Invisible Spirit, and its product, the Aeon of Barbelo» — nota que cita los Elementos de teología de Proclo y razona la unidad fundamental del Uno de Triple Poder: sus tres potencias son tres aspectos de una sola entidad casi hipostática; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The text has “from you (masculine),” which would mistakenly imply Messos rather than Youel as Allogenes’ interlocutor» — nota que declara errónea una lectura del texto porque haría interlocutor de Allogenes a Messos y no a Youel; nota del aparato, con la guarda anticosido apagada.
«The lost portion of the text must have contained an account of the division of Sophia into two parts, one if which was perfect, the other deficient. In the Valentinian Exposition , as in some other variants of the Valentinian system, Sophia’s perfect half is described as her son and is probably identified with Christ» — nota que reconstruye lo que contenía una laguna: la división de Sofía en una mitad perfecta, descrita como su hijo e identificada con Cristo, y otra deficiente; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«The Valentinian demiurge is basically no more than a tool used by the Savior Jesus and Sophia for putting the psychical and material components of the cosmos in order. The creation of the world is not evil, but serves a providential purpose in the economy of salvation» — nota que declara al demiurgo valentiniano simple instrumento de Jesús y Sofía, y consigna que la creación del mundo no es mala sino providencial en la economía de la salvación; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«processing power who becomes successively determined—and thus male—as the Aeon (masculine) of Barbelo (dominantly feminine in Sethian tradition» — continuación de la nota sobre la emanación de Barbelo: la potencia indeterminada se determina sucesivamente y se vuelve masculina como Eón, aunque Barbelo sea dominantemente femenina en la tradición setiana; nota del aparato, con la guarda anticosido apagada.
«Proclus (Commentary on the Timaeus 2.251, 4–5) defines this motionless motion as intellect in distinction to the self-motion of soul. According to Victorinus Against Arius 4.8.26–30: “Infinitival being is a primary motion that is called immobile motion, the same as interior motion, for when it actuates itself that it might exist, it is rightly named interior motion and immobile motion; it is this motion that we call ‘it lives’ and ‘to live.’» — nota que define el movimiento inmóvil del texto por Proclo y por Mario Victorino: el ser infinitivo como movimiento interior que se llama vivir; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«“She” is probably Barbelo, who in the process of her emanation is completed not only by her self-vision, but also by her own sound» — nota que consigna que Barbelo se completa en su emanación no solo por su propia visión sino también por su propio sonido; nota del aparato, con la guarda anticosido apagada.
«The Coptic text reads “Elemaoni, Smoun,” which should be corrected on the basis of “the Seth prayer” of Papyrus Berolinensis 17207» — nota que enmienda la grafía de unos nombres divinos apoyándose en la plegaria de Set de un papiro berlinés; nota del aparato, con la guarda anticosido apagada.
«According to Proclus Commentary on the Timaeus 1.233, 1–4: “Certain of the ancients call the noetic realm ‘truly existent,’ the psychical ‘not truly existent,’ the perceptible ‘not truly nonexistent,’ and the material ‘truly nonexistent.’» — nota que cita a Proclo repartiendo los cuatro grados de existencia entre lo noético, lo psíquico, lo perceptible y lo material; nota del aparato, con la guarda anticosido apagada.
«Allogenes now receives a vision of each of the beings described by Youel in the reverse of the sequence of their original emanation. The ambiguity of coordinating conjunctions makes it unclear whether this list contain five or six entities» — nota que consigna que Allogenes ve a los seres en el orden inverso al de su emanación y que la ambigüedad de las conjunciones deja sin resolver cuántos son; nota del aparato, con la guarda anticosido apagada.
«Ascent to the level of Vitality, its second (processing) power, entails a loss of stability that can be regained only by either descending back to Mentality or ascending on to its highest power, Existence, which is identical with the supreme Unknowable One. At this point Allogenes will transcend discursive revelation and enter the domain of “primary revelation,” wherein all active discursive thought must be abandoned in favor of a quiescent, passive, and incognizant “learned ignorance.”» — nota que describe lo que le pasa a Allogenes al subir al nivel de la Vitalidad: pierde estabilidad, y al pasar a la revelación primaria ha de abandonar todo pensamiento discursivo por una docta ignorancia quieta y pasiva; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Here anakh rein means “ascend” rather than “withdraw backward” as on p. 59. Cf. Plotinus Ennead III, 8 [30] 9, 29–32: “Intellect must first withdraw, so to speak, backward, and somehow give itself up to what lies behind it (for it faces in both directions); and there, if it wishes to see that First Principle, it must not be altogether intellect» — nota que fija el sentido del verbo griego en este pasaje y cita a Plotino sobre el intelecto que debe retirarse hacia atrás para ver el primer principio; nota del aparato, con la guarda anticosido apagada.
«The Coptic probably translates Greek prophaneia in the sense of a precognitive, nondiscursive anticipation or prefiguration, which can only be expressed in negative terms: one “knows” the supreme One by knowing what it is not» — nota que define la anticipación precognitiva del texto: se conoce al Uno supremo sabiendo lo que no es; nota del aparato, con la guarda anticosido apagada.
«Cf. Victorinus Against Arius 4.23, 18–31: “We are thus obliged to say that his being, living and thinking are incomprehensible, and what is more, that his being, living and thinking even seem not to exist, since he is beyond all things. That is why one says that he is anuparktos, anousios, anous, az n , without existence, without substance, without thought, without life, not somehow by privation, but by transcendence» — nota que cita a Mario Victorino sobre el ser, el vivir y el pensar incomprensibles del Uno, que se dicen negativamente no por privación sino por trascendencia; nota del aparato, con la guarda anticosido apagada.
«Since the attributes of the Unknowable One are themselves unknowable, the Unknowable One basically is its own unknowable (self-)knowledge and thus knows itself by not knowing it» — nota que enuncia la paradoja del Uno Incognoscible: se conoce a sí mismo no conociéndose, y quien quiera conocerlo ha de hacerlo no conociéndolo; nota del aparato, con la guarda anticosido apagada.
«For the deposition and guarding of revelations, see Secret Book of John II, 31 (with a curse); Holy Book of the Great Invisible Spirit III, 68 (also on a mountain), and Discourse on the Eighth and Ninth 61–63. By contrast Zostrianos leaves the heavenly tablets he has inscribed in the atmospheric realm (Zostrianos 129–30). The association of written heavenly revelations (1 Enoch 81, 93, 106) and mountains seems to go back to Moses on Sinai; cf. Jubilees 1:4–5:26 and Josephus Jewish Antiquities 1.70» — nota que reúne los lugares donde se depositan y guardan revelaciones escritas y remonta la asociación de revelación escrita y montaña a Moisés en el Sinaí; nota del aparato, con la guarda anticosido apagada.
«In view of Epiphanius’s testimony concerning multiple “books of Allogenes,” the term “seal” here must have the sense of the final and concluding item in a series of such works» — nota que interpreta el *sello* final del texto por el testimonio de Epifanio sobre varios libros de Allogenes; nota del aparato, con la guarda anticosido apagada.
«The name Hypsiphrone is derived from Greek and means “woman of high mind” or perhaps “woman of arrogance” or “haughty woman.”» — nota que da las tres traducciones posibles del nombre Hypsiphrone; nota del aparato, con la guarda anticosido apagada.
«ones” (in Kalyptos) as a superlative to both the “perfect (teleioi ) ones” (in Autogenes) and the “all-perfect (pantelioi ) ones” (in Protophanes); alternatively one might restore “all-perfect” and translate: “the all-perfect ones [who are united], even the [all-perfect ones who] transcend the [perfect ones]» — nota que ordena los tres grados de perfección por niveles —los perfectos en Autogenes, los todo-perfectos en Protophanes y los superperfectos en Kalyptos— y ofrece una restitución alternativa; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«In the Secret Book of John II 31, 22–25, Barbelo-Pronoia-Forethought confers the Five Seals on her earthly members as the culminating salvific act of her third and final descent. In the Holy Book of the Great Invisible Spirit IV 58, 6–8 they are called “[the mystery] of [mysteries]”; in III 66, 3–4 they are associated with certain renunciations in spring baptism, and in III 55, 12 and 63, 3 they are identified respectively with the Invisible Spirit, Barbelo, the triple-male Child (i.e., the great Christ or great Seth), Youel, and the Child of the Child Esephech» — nota que reúne lo que cada texto setiano dice de los Cinco Sellos: acto salvífico culminante del tercer descenso, misterio de los misterios, renuncias del bautismo de primavera e identificación con cinco figuras divinas; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The text is also referred to as Trimorphic Protennoia» — nota de encabezado que consigna el otro título de Tres formas del primer pensamiento; nota del aparato, con la guarda anticosido apagada.
«Epinoia (or “Insight,” here and below) is a projection or lower double of Protennoia, her “reflection” by which she acts upon the realms below her. The figure of Epinoia occurs four times in Three Forms of First Thought (as the Epinoia of Light identified with Sophia in 39; 40; 47), once in the Thought of Norea , and sixteen times in the Secret Book of John» — nota que define a Epinoia como proyección o doble inferior de Protennoia y cuenta sus apariciones en tres tratados; nota del aparato, con la guarda anticosido apagada.
«Protennoia’s thought is manifested in three forms of increasing articulateness, first as Voice (masculine; Coptic hroou , Greek phthongos, psophos , or chos in the sense of inarticulate sound), second as articulate Speech (feminine; Coptic sm , Greek phon ), and finally as the fully articulate Word, Discourse, or Reason» — nota que ordena las tres formas de manifestación del pensamiento de Protennoia por grado creciente de articulación: Voz, Habla y Verbo, con su género gramatical y su término griego; nota del aparato, con la guarda anticosido apagada.
«Informed by Protennoia’s voice, her spirit is now hidden within her members as a wisdom that makes the baptismal waters “living,” effectively enlightening and therefore salvific» — nota que explica cómo el espíritu de Protennoia, escondido en sus miembros, hace vivas y salvíficas las aguas bautismales; nota del aparato, con la guarda anticosido apagada.
«“Abiding entities” translates Greek monai , which in John 14:2, 23 signifies permanent heavenly dwellings. This triad usually refers to the Sethian supreme divine trinity (Secret Book of John II, 2; 9; Irenaeus Against Heresies 1.29.4), but here seems to refer to the three successive self-manifestations of Protennoia’s thought as voice, speech, and word» — nota que traduce *monai* y consigna que aquí no nombra la trinidad divina setiana sino las tres automanifestaciones del pensamiento de Protennoia; nota del aparato, con la guarda anticosido apagada.
«Perhaps a symbol of the three-formed Barbelo, for whom W. W. Harvey has suggested the etymology b’arb’a ‘el , “in four (i.e., the tetragrammaton, YHWH) is God» — nota que recoge de W. W. Harvey la etimología hebrea de Barbelo, *en cuatro es Dios*, por el tetragrámaton; nota del aparato, con la guarda anticosido apagada.
«“Eye” in the sense of “focus” or “source” is here applied to Christ as a source of light and in Three Forms of First Thought 46 to Protennoia as the “eye of the three abiding entities.” In Holy Book of the Great Invisible Spirit IV, 61 and Wisdom of Jesus Christ III, 105, “eye of light” is applied to Adamas, probably playing on the Greek words ph s (with acute accent, “man”) and ph s (with circumflex accent, “light”» — nota que explica el uso de *ojo* como foco o fuente aplicado a Cristo y a Protennoia, y el juego griego entre hombre y luz; nota del aparato, con la guarda anticosido apagada.
«Here the Coptic may be taken as glossolalia, or the text may be understood to reproduce Greek: ma, m , ei, a ei, on ei , “MA! M ! You are A (alpha, “first”). You are he who is» — nota que ofrece dos lecturas de una serie de letras: glosolalia o griego, con la sugerencia de Paul-Hubert Poirier de que sean abreviaturas de Mirothea; nota del aparato, con la guarda anticosido apagada.
«In Sethian tradition, Harmozel, Oroiael, Daveithai, and Eleleth are the Four Luminaries. Here in this section they are reconceived as aeonic dwellings; in the Secret Book of John they become the respective dwellings for the archetypal Adam, Seth, his primordial seed, and (together with Sophia) Seth’s future descendants» — nota que consigna a los Cuatro Luminares reconcebidos aquí como moradas eónicas y reparte sus habitantes según el Libro secreto de Juan; nota del aparato, con la guarda anticosido apagada.
«See Holy Book of the Great Invisible Spirit III, 56, where Eleleth (rather than Sophia herself as in the Secret Book of John ) initiates the emergence of the world creator and ruler Yaldabaoth» — nota que consigna una divergencia entre textos: en el Libro santo es Eleleth y no Sofía quien inicia la aparición de Yaldabaoth; nota del aparato, con la guarda anticosido apagada.
«Lest Yaldabaoth gain complete control, Epinoia-Sophia requests that she rather than he be restored into the divine world» — nota que explica la petición de Epinoia-Sofía: que se la restaure a ella y no a Yaldabaoth, para que este no gane el control completo; nota del aparato, con la guarda anticosido apagada.
«Yaldabaoth uses the power he had stolen from Epinoia to create a deficient copy of the archetypal realms above him, a parody on Plato’s Timaeus 39e» — nota que lee la copia deficiente que hace Yaldabaoth como parodia del Timeo de Platón; nota del aparato, con la guarda anticosido apagada.
«Protennoia evidently speaks in ordinary language, but in such a way as to disguise it from the evil celestial rulers» — nota que consigna que Protennoia habla en lengua ordinaria pero disfrazándola de los gobernantes celestes malvados; nota del aparato, con la guarda anticosido apagada.
«The Coptic text breaks off at this point. The Greek version of this sentence reads, “It is not death that destroys the soul, but rather an evil life» — nota que consigna que el copto de las Sentencias de Sexto se interrumpe y da cómo dice ahí la versión griega: no es la muerte la que destruye el alma sino una vida mala; nota del aparato, con la guarda anticosido apagada.
«John II, 4) and to enlightenment in general, but also to the “living water” (identified as the spirit in John 7:37–39) received in the Sethian baptismal rite of the Five Seals» — nota que reúne los sentidos del agua en el texto: la luz divina, la iluminación en general y el agua viva del rito bautismal setiano de los Cinco Sellos; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«One’s lot of fate or fortune is determined by the positions of the sun and moon relative to the horoscope or ascendant zodiacal sign at one’s birth (Ptolemy Tetrabiblios 3.11.5; 4.7.1). The twelve houses or domiciles of the zodiac are allotted to each planet and its celestial deity» — nota que explica por la astrología de Ptolomeo cómo se determina la suerte de cada quien y cómo se reparten las doce casas del zodiaco entre los planetas; nota del aparato, con la guarda anticosido apagada.
«The diurnal circuit of the planetary powers below (the underworld) and above (in the sky) the horizon has been upset» — nota que explica el trastorno del circuito diurno de los poderes planetarios; nota del aparato, con la guarda anticosido apagada.
«On Protennoia as womb, cf. Secret Book of John II, 5; also cf. Chaldaean Oracles 30, where Hecate is “womb containing the All.”» — nota que empareja a Protennoia como útero con la Hécate de los Oráculos caldeos, útero que contiene el Todo; nota del aparato, con la guarda anticosido apagada.
«For a more plausible order of the ritual components of the baptismal-ascensional rite of the Five Seals than in this section, see Three Forms of First Thought 48 and the introduction to the tractate» — nota que declara menos plausible el orden de los componentes rituales de esta sección que el de otra; nota del aparato, con la guarda anticosido apagada.
«The androgynous “male virgin” is Barbelo in Holy Book of the Great Invisible Spirit III, 62 (elsewhere Youel); Zostrianos 83; 125; Allogenes the Stranger 59; Three Steles of Seth 121; and Marsanes 4; 8» — nota que reparte a quién nombra la virgen varón andrógina en cada tratado: Barbelo en unos, Youel en otros; nota del aparato, con la guarda anticosido apagada.
«As Voice, Protennoia is the spring or source of the “living water” of enlightenment, which she, as Logos, pours forth upon her earthly members during their baptism; cf. John 4:13–14» — nota que explica cómo Protennoia, como Voz, es fuente del agua viva que como Logos derrama en el bautismo de sus miembros terrestres; nota del aparato, con la guarda anticosido apagada.
«Protennoia-Logos does not actually become flesh, but merely appears in human form; cf. Philippians 2:7» — nota que acota la cristología del texto contra la del evangelio de Juan: Protennoia-Logos no se hace carne, solo aparece en forma humana; nota del aparato, con la guarda anticosido apagada.
«In her descent, incognito, Protennoia disguises herself in the “garments,” or external appearance, of the celestial and physical powers, only revealing herself to her brethren (fallen members)» — nota que describe el descenso de incógnito de Protennoia, disfrazada con los vestidos de los poderes celestes y físicos; nota del aparato, con la guarda anticosido apagada.
«This section presents the rite of the Five Seals, the Sethian rite of baptismal ascension» — nota que identifica la sección como el rito de los Cinco Sellos, el bautismo de ascenso setiano; nota del aparato, con la guarda anticosido apagada.
«Traditional Christological titles such as Christ, Beloved, Son of God (“son of the chief creator”), and Son of Humanity are polemically interpreted in a consciously docetic fashion» — nota que declara que el texto reinterpreta polémicamente y en clave docetista los títulos cristológicos tradicionales; nota del aparato, con la guarda anticosido apagada.
«In Holy Book of the Great Invisible Spirit III, 64, it is the Logos-begotten Seth who introduces the holy baptism and puts on Jesus, thus crucifying not Jesus, but the hostile powers themselves» — nota que consigna la versión del Libro santo, donde Set se reviste de Jesús y lo crucificado no es Jesús sino los poderes hostiles; nota del aparato, con la guarda anticosido apagada.
«Contrary to the Gospel of John, it was Protennoia in the form of the Logos rather than the risen Jesus who prepared heavenly dwellings for believers and in the process raised Jesus from the cursed—thus non-redemptive—cross into the aeonic dwelling places of his Father, the Invisible Spirit» — nota que enuncia la divergencia del texto con el evangelio de Juan: quien prepara las moradas celestes y levanta a Jesús de la cruz maldita es Protennoia como Logos; nota del aparato, con la guarda anticosido apagada.
«The subtitle of the entire work. It and the concluding colophon are written in Greek. The colophon reads: agiagraph patrographos en gn sei teleia» — nota que consigna en griego el subtítulo y el colofón de Tres formas del primer pensamiento; nota del aparato, con la guarda anticosido apagada.
«Whether matter is preexistent (and therefore eternal) or created (and therefore subject to destruction) was a topic of philosophical debate» — nota al Evangelio de María que sitúa la pregunta del texto en un debate filosófico: si la materia es preexistente y eterna o creada y destructible; nota del aparato, con la guarda anticosido apagada.
«Sickness and death indicate an attachment to what is perishable; such attachment disturbs the whole body. This attachment arises because matter brings forth wrong thinking and ignorance, which give rise to the passions of fear, grief, desire, and bodily pleasures that lead the soul to orient itself toward fleeting material concerns. Because passions are rooted in ignorance, they are contrary to the true nature of things instituted by God. The Savior teaches the disciples instead to orient themselves (“become rooted”) toward the true nature (image) of the Good, which is divine and eternal. True contentment of heart comes from conforming to the true Images of nature that come from God» — nota larga que expone la psicología del Evangelio de María: la materia engendra pensamiento errado e ignorancia, de donde nacen miedo, pena, deseo y placeres que orientan al alma a lo perecedero; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«Rather than expect a “Son of Man” to arrive on the clouds of heaven, as in Mark 13, the disciples are to seek within» — nota que consigna la decisión de traducción entre Hijo del Hombre e Hijo de la Humanidad y lo que el texto manda: buscar dentro; nota del aparato, con la guarda anticosido apagada.
«That Mary does not “waver” indicates her spiritual stability, which conforms to God’s unchanging nature» — nota que lee la firmeza de María como estabilidad espiritual conforme a la naturaleza inmutable de Dios; nota del aparato, con la guarda anticosido apagada.
«The mind is that part of the human soul which allows people to see visions of higher spiritual reality» — nota que define la mente como la parte del alma que permite ver visiones de la realidad espiritual superior; nota del aparato, con la guarda anticosido apagada.
«Mary’s teaching from the Savior resumes in the midst of a description of the soul’s rise past the powers (cf. First Revelation of James 33; 34). Although the name of the first power is lost in the lacuna, it is probably “Darkness”» — nota que consigna dónde retoma la enseñanza de María tras la laguna y que el nombre del primer poder, perdido, es probablemente Oscuridad; nota del aparato, con la guarda anticosido apagada.
«Desire cannot perceive the spiritual nature of the soul, but only the bodily garment that clothes it; hence the power did not see the soul descend and does not understand its true nature. It tries to turn the soul back to the material world, but the soul’s superior perception (“You didn’t see me, but I saw you”) overcomes Desire» — nota que explica por qué el Deseo no reconoce al alma: solo ve la vestidura corporal, y la percepción superior del alma lo vence; nota del aparato, con la guarda anticosido apagada.
«The third power condemns the soul because of its “adulterous” relation with the body that binds it, but the soul, who understands the fleeting nature of the body and the world, rejects the judgment of Ignorance. Judgment here is not understood as the capacity for spiritual discernment, but as condemnation» — nota que explica la acusación del tercer poder y distingue el juicio como condena del juicio como discernimiento espiritual; nota del aparato, con la guarda anticosido apagada.
«The power of Wrath has seven forms, perhaps indicating the nature of the seven planetary spheres through which the soul must ascend. The names of these forms also indicate the nature of wrath (cf. Seneca To Novatus on Anger 1.1.1–2). On “the foolish wisdom of the flesh» — nota que empareja las siete formas de la Ira con las siete esferas planetarias por las que asciende el alma; nota del aparato, con la guarda anticosido apagada.
«Wrath charges the soul with acts of violence: killing its own body by deserting the material world and destroying the realms of the powers through its ascent. The soul acknowledges that all that binds it has been destroyed—but it interprets these acts as being freed from desire and ignorance. It has achieved true rest in silence» — nota que expone el pleito entre la Ira y el alma: la Ira la acusa de matar su cuerpo y destruir los reinos, y el alma lee esos mismos actos como liberarse del deseo y la ignorancia; nota del aparato, con la guarda anticosido apagada.
«Even as the soul who has overcome ignorance and desire rests in silence, so too Mary models that silence after recounting the teaching of the Savior» — nota que empareja el silencio del alma con el de María tras contar la enseñanza del Salvador; nota del aparato, con la guarda anticosido apagada.
«who denies the apostles had teaching given to them in private» — nota que consigna la negativa de Ireneo a que los apóstoles recibieran enseñanza en privado; nota del aparato, con la guarda anticosido apagada.
«Levi calls Peter a “wrathful person”—the same term as the name of the fourth power, Wrath» — nota que señala que Leví llama a Pedro iracundo con la misma palabra que nombra al cuarto poder del ascenso del alma; nota del aparato, con la guarda anticosido apagada.
«Here it may also be indicated that a Coptic translation of at least a portion of the Acts of Peter has been discovered by a team from the Polish Centre for Mediterranean Archaeology working at al-Gurna, near the Valley of the Kings in Upper Egypt. The only photograph initially available has been published in conjunction with an article in Al-Ahram Weekly , and that Coptic page can be identified as coming from a Coptic version of Acts of Peter 36–37. See Al-Ahram Weekly (http:// weekly.ahram.org.eg/2005/730/he1.htm) , February 17–23, 2005» — nota que consigna el hallazgo de una traducción copta de parte de los Hechos de Pedro por un equipo polaco en al-Gurna, conocido solo por una fotografía publicada en Al-Ahram Weekly; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«In these pages Peter seems to have claimed that Ptolemy, either by persuasion or by force, took Peter’s daughter away and was about to have sex with her when God intervened by bringing paralysis upon her. Cf. Augustine Against Adimantus , where Augustine claims to know of such a story in an apocryphal text» — nota que reconstruye lo que decían dos planas perdidas del Acto de Pedro y lo apoya en que Agustín dice conocer esa historia en un texto apócrifo; nota del aparato, con la guarda anticosido apagada.
«Judas is the thirteenth in that he was excluded from the circle of the twelve disciples, and he is also connected with the thirteenth realm or aeon» — nota que explica por qué Judas es el decimotercero: excluido del círculo de los doce y ligado al reino decimotercero; nota del aparato, con la guarda anticosido apagada.
«The disciples profess that Jesus is the son of their own god, who is the creator of this world, but they are mistaken» — nota que consigna lo que el Evangelio de Judas sostiene sobre los discípulos: profesan que Jesús es hijo de su propio dios, el creador de este mundo, y se equivocan; nota del aparato, con la guarda anticosido apagada.
«Here the word translated “child” could also be understood as “apparition” or even “veil.”» — nota que deja abiertas tres lecturas de la palabra copta con que el Evangelio de Judas describe a Jesús: niño, aparición o velo; nota del aparato, con la guarda anticosido apagada.
«and entitled Great Revelation (or Great Declaration, Great Exposition —Apophasis megal» — nota que remite el término *apophasis* a la obra atribuida a Simón el Mago que cita Hipólito, la Gran Revelación; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«Or “spirit,” “demon.” Cf. the role of the spirit or daimon of Socrates in Plato’s Symposium» — nota que empareja el término que el Evangelio de Judas aplica a Judas con el daimon de Sócrates; nota del aparato, con la guarda anticosido apagada.
«This remains a difficult passage, and it may be possible to understand that Jesus is telling Judas that the others will try to do something to him so that—as the text seems to say—“you may not ascend up to the holy [generation]» — nota que declara difícil el pasaje y propone otra lectura de lo que Jesús dice a Judas; nota del aparato, con la guarda anticosido apagada.
«The highest expression of the divine is frequently called the Great Invisible Spirit in Sethian texts» — nota que consigna el nombre habitual de la expresión más alta de lo divino en los textos setianos; nota del aparato, con la guarda anticosido apagada.
«In the list in the Gospel of Judas , the second angelic power is Harmathoth; in the Secret Book of John and the Holy Book of the Great Invisible Spirit , the first two are Athoth and Harmas. Further, the apparent correlation of Seth and Christ as the first angelic power is unusual in the context of other Sethian texts» — nota que consigna dos divergencias del Evangelio de Judas con los demás textos setianos: los nombres de los primeros poderes angélicos y la correlación insólita de Set con Cristo; nota del aparato, con la guarda anticosido apagada.
«The wandering stars are usually understood to be the planets. Here the six wandering stars are probably the five known planets (Mercury, Venus, Mars, Jupiter, Saturn) and the moon» — nota que identifica las estrellas errantes con los planetas y precisa cuáles serían las seis del texto; nota del aparato, con la guarda anticosido apagada.
«Judas will help Jesus to rid himself of the fleshly body so that the true spiritual person within may be liberated» — nota que interpreta la sentencia central del Evangelio de Judas: Judas ayudará a Jesús a deshacerse del cuerpo de carne para que se libere la persona espiritual; nota del aparato, con la guarda anticosido apagada.
«Here Professors Sasagu Arai and Gesine Schenke Robinson suggest that “he” may refer not to Judas, but to Jesus (private communication). If that is the case, the transfiguration that takes place in the Gospel of Judas is that of Jesus, and it may be understood in the text that the spiritual person of Jesus returns through the transfiguration to the realm above and his fleshly body that is left behind in this world below is turned over to the authorities to be crucified» — nota que recoge de Sasagu Arai y Gesine Schenke Robinson, por comunicación privada, la lectura de que el transfigurado sea Jesús y no Judas; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The final fate of Judas according to the Gospel of Judas may remain somewhat uncertain, in part because of missing text here at the conclusion of the gospel» — nota que declara incierta la suerte final de Judas, en parte por el texto que falta al final del evangelio; nota del aparato, con la guarda anticosido apagada.
«“The Gospel for Judas”—not “The Gospel According to Judas.”» — nota que fija cómo se ha de traducir el título copto y qué traducción queda excluida: no *según Judas*; nota del aparato, con la guarda anticosido apagada.
«The text may also be referred to as the Book of the Stranger» — nota de encabezado que consigna el otro título del Libro de Allogenes; nota del aparato, con la guarda anticosido apagada.
«Mount Tabor is also mentioned in Gospel of the Hebrews frag. 3 and elsewhere, and the mountain is often linked to the Mount of Transfiguration in Christian tradition» — nota que consigna la mención del monte Tabor en otros textos y su vínculo con el monte de la Transfiguración; nota del aparato, con la guarda anticosido apagada.
«Here at the end of p. 62 the text breaks off; pp. 63–66 are very fragmentary, and how far the text may extend beyond this point remains uncertain. On the fragmentary pages that follow there seem to be references to Allogenes, a father, a brother, perhaps a female figure, eternal realms or aeons, the underworld, and power» — nota que declara dónde se interrumpe el Libro de Allogenes y qué se alcanza a leer en las planas fragmentarias que siguen; nota del aparato, con la guarda anticosido apagada.
«On the Mandaeans, see Jorunn Jacobsen Buckley, The Mandaeans ; Kurt Rudolph, Gnosis , 343–66; Die Mandäer ; and Barnstone and Meyer, eds., The Gnostic Bible , 527–65» — nota del epílogo que remite a la bibliografía sobre los mandeos; nota del aparato, con la guarda anticosido apagada.
«On the text Poimandres and the hero of the text with the same name, see Poimael in the Holy Book of the Great Invisible Spirit» — nota que remite el Poimandres y su héroe al Poimael del Libro santo del Gran Espíritu Invisible; nota del aparato, con la guarda anticosido apagada.
«A few scholars suggest that the Gospel of Thomas was composed in Syriac and identify what they believe are Syriac characteristics in the text» — nota que consigna, sin suscribirla, la hipótesis de unos pocos estudiosos sobre una composición siriaca del Evangelio de Tomás; nota del aparato, con la guarda anticosido apagada.
«“master” as a title for Jesus is Coptic sah» — nota que consigna cuál es la palabra copta que el Evangelio de Judas usa habitualmente como título de Jesús; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«The earliest main patristic testimonies are Irenaeus’s Against Heresies (ca. 175) and the lost Syntagma of Hippolytus (ca. 210), on both of which are based the testimonies of Pseudo-Tertullian (225–250), Filastrius (380/90), Theodoret (around 453), and Epiphanius (ca. 475)» — nota del epílogo que ordena los testimonios patrísticos más antiguos sobre los setianos y consigna que los posteriores dependen de Ireneo y del Syntagma perdido de Hipólito; nota del aparato, con la guarda anticosido apagada.
«The Sethians described in Hippolytus’s Refutation of All Heresies seem quite different from those described in the former sources and may perhaps be connected with the non-Sethian treatise Paraphrase of Shem» — y que los setianos que describe Hipólito parecen bastante distintos de los de esas fuentes; nota del aparato, con la guarda anticosido apagada.
«Among the Sethian treatises listed here, there is no mention of Seth in the Thought of Norea, Three Forms of First Thought, Allogenes the Stranger, Marsanes , or the untitled text of the Bruce Codex (which, like Zostrianos , contains the name “Setheus”), and but a single mention of the “children of Seth” in Melchizedek» — nota que mide la ausencia de Set en los propios tratados setianos: no se le menciona en cinco de ellos y solo una vez, como *hijos de Set*, en Melquisedec; la negativa se consigna como dato; nota del aparato, con la guarda anticosido apagada.
«Although the name Seth occurs in the titles of the Second Discourse of Great Seth and the Three Steles of Seth , Seth is mentioned in the body of the latter only» — y sigue la cuenta: de los dos tratados que llevan a Set en el título, solo uno lo menciona en el cuerpo; nota del aparato, con la guarda anticosido apagada.
«Although Genesis 4:25 is quoted by the Nature of the Rulers in connection with the birth of Seth to Eve, Seth plays no further role therein, and it is instead Norea who is the heavenly helper for future generations» — y en la Naturaleza de los gobernantes, que cita el nacimiento de Set, quien hace de auxiliar celeste de las generaciones futuras es Norea; nota del aparato, con la guarda anticosido apagada.
«This leaves the Revelation of Adam , the Holy Book of the Great Invisible Spirit , the Secret Book of John , and the Three Steles of Seth as the only Sethian works wherein the figure of Seth is truly significant» — y el saldo de la cuenta: solo en cuatro obras setianas la figura de Set es realmente significativa; nota del aparato, con la guarda anticosido apagada.
«On the possibility that Valentinus may have been familiar with the Gospel of Thomas and on the similarities between Sethian and Valentinian thought, see Layton, Gnostic Scriptures ; Meyer, Gnostic Discoveries» — nota del epílogo que remite a la bibliografía sobre la posible familiaridad de Valentino con el Evangelio de Tomás y sobre las semejanzas entre el pensamiento setiano y el valentiniano; nota del aparato, con la guarda anticosido apagada.
«The concept of the bridal chamber is presented with particular insight in the Gospel of Philip» — la última nota sustantiva del volumen, que declara al Evangelio de Felipe el lugar donde mejor se presenta la cámara nupcial; nota del aparato, con la guarda anticosido apagada.
«This change of focus is not arbitrary, but follows logically from the basic concept of salvation in the Treatise on Resurrection: if salvation means the elimination of the physical world, it also means the elimination of the categories of time and space within which salvation as a narrative is represented.» — Einar Thomassen razona el cambio de foco del Tratado sobre la resurrección: si la salvación es la eliminación del mundo físico, también lo es la de las categorías de tiempo y espacio en que la salvación se cuenta como relato.
«A possible seventh triad consists of the couple Self-Generated Logos and Edokla, who produce the race of morally good human beings, who, though not descendants of Seth, are guided by truth and justice, unlike the corrupt seed of Cain.» — John D. Turner consigna una séptima tríada posible del Libro santo del Gran Espíritu Invisible, que engendraría la raza de los humanos moralmente buenos que, sin descender de Set, se guían por la verdad y la justicia.
«Under the counsel of the Spirit, Paul does not answer the third question (“How will you be able to escape me?”), but instead Paul gives a sign, so that the old man opens for him the doors of the eighth heavenly realm» — Madeleine Scopello y Marvin Meyer resumen la escena de la Revelación de Pablo en que Pablo, aconsejado por el Espíritu, no responde al anciano y da en cambio una señal.
«It is conceivable that the author was connected to a Valentinian school of thought in which Paul was highly praised.» — y proponen, como conjetura declarada, que el autor estuviera ligado a una escuela valentiniana que tenía a Pablo en mucho.
«Thunder most likely comes from a milieu characterized by proselytizing and marked by apocalypticism and an eschatological orientation.» — Paul-Hubert Poirier y Marvin Meyer sitúan el Trueno en un medio proselitista marcado por el apocalipticismo y una orientación escatológica.
«This human, who will speak in parables and proclaim the aeon that is to come, is Christ, even if he is never called by name in the tractate.» — Madeleine Scopello y Marvin Meyer identifican con Cristo al humano que hablará en parábolas del Concepto de nuestro gran poder, y consignan a la vez que el tratado nunca lo nombra.
«The latter text, however, is formally less perfect.» — Jean-Pierre Mahé y Marvin Meyer comparan dos textos herméticos y declaran formalmente menos perfecto al segundo.
«The Secret Dialogue on Being Born Again opens with these words: “I do not know what sort of womb humanity was born from, O Trismegistus, nor what kind of seed—My child, the womb is the wisdom of understanding in silence, and the seed is the true good—Who sows the seed, Father?…—The will of God, my child” (Corpus Hermeticum XIII, 1–2).» — Jean-Pierre Mahé cita el arranque del Diálogo secreto sobre el nuevo nacimiento del Corpus Hermeticum, donde el útero es la sabiduría del entendimiento en silencio y la simiente el verdadero bien.
«The Demotic Chronicle of the third century BCE comments upon several oracles concerning the last Egyptian pharaohs as well as Persian and Macedonian invaders.» — Mahé data la Crónica demótica en el siglo III antes de la era y consigna sobre qué oráculos comenta.
«All rites should be performed advisedly, as we learn from the Armenian Hermetic Definitions (VIII, 3): “Those who worship idols worship plain pictures. For if they worshiped with knowledge, they would not have gone astray, but since they do not know how they should worship, they have gone astray, far from piety.» — Mahé cita las Definiciones herméticas armenias: quien adora ídolos adora pinturas planas, y si adorara con conocimiento no se habría extraviado.
«Should one ask for further investigation of the mystery, Hermes’ advice would be to meditate on the wonderful image of sexual intercourse (65, 15–38).» — y consigna cuál sería el consejo de Hermes a quien pidiera indagar más en el misterio: meditar la imagen del coito.
«Indeed, the text alludes to no previous act of aggression on the part of Darkness with the purpose of snatching Mind, and does not mention that Mind is in chaos because it fell there.» — Michel Roberge consigna una negativa sobre la Paráfrasis de Sem: el texto no alude a ninguna agresión previa de la Oscuridad ni dice que la Mente esté en el caos por haber caído allí.
«Derdekeas manifests himself first under the aspect of the Spirit.» — Roberge ordena las manifestaciones de Derdekeas y pone la primera bajo el aspecto del Espíritu.
«The Spirit beseeches the infinite Light to have mercy on his light.» — y consigna la súplica del Espíritu a la Luz infinita por su propia luz.
«In response to this prayer, Derdekeas takes off his trimorphic garment within the hymen and comes into the cloud of silence.» — y la respuesta: Derdekeas se quita su vestidura trimorfa dentro del himen y entra en la nube del silencio.
«However, one of the womb’s forms has been left by itself and has not coupled with the others.» — y señala que una de las formas del útero quedó sola, sin acoplarse con las demás.
«The flood is the result of a plot of Nature’s sin with water and Darkness so as “to seize the light and to take it away from Faith.”» — Michel Roberge lee el diluvio de la Paráfrasis de Sem como resultado de un plan de la Naturaleza con el agua y la Oscuridad para arrebatar la luz a la Fe.
«The passage gives no mention of the race of psychics, but the eschatological texts take their existence for granted (27, 22–28, 8).» — Roberge consigna una ausencia y su límite: el pasaje no menciona la raza de los psíquicos, aunque los textos escatológicos dan por supuesta su existencia.
«we may conclude that the writing is best explained as the product of a group living on the fringe of Christianity and urging the members of the great church to separate and join the community of those who possess gnosis.» — Roberge concluye que la Paráfrasis de Sem se explica mejor como producto de un grupo al margen del cristianismo que urgía a los miembros de la gran iglesia a separarse.
«This gives us a set of traits pointing unequivocally toward Manichaeism. But fundamental differences remain, the principal ones being the Paraphrase of Shem ’s much greater emphasis on the lower status accorded to Mind and on the transcendent character of the supreme deity.» — Roberge señala rasgos que apuntan al maniqueísmo y a la vez las diferencias de fondo que quedan: el estatuto inferior de la Mente y el carácter trascendente de la deidad suprema.
«Like Paul, they claim that baptism is dying with Christ, 5 but Christ himself says, in the present text,» — Marvin Meyer expone la disputa que el Segundo discurso del gran Set sostiene con quienes, como Pablo, tienen el bautismo por morir con Cristo; el tramo se corta en el cambio de plana.
«Gregory Riley posits that the Second Discourse of Great Seth may have been written in the latter half of the second century, perhaps in Alexandria, and that suggestion may be as good as any.» — Meyer recoge de Gregory Riley la datación del Segundo discurso del gran Set en la segunda mitad del siglo II, quizá en Alejandría, y la califica como tan buena como cualquiera.
«The most important exemplars of this variety of Judaism are the Wisdom of Solomon and the writings of Philo Judaeus.» — Birger A. Pearson nombra los ejemplares principales de la variedad de judaísmo que sirve de fondo a las Enseñanzas de Silvano: la Sabiduría de Salomón y los escritos de Filón.
«One should rely on Christ alone (94, 29–97, 3).» — y resume una de las máximas del tratado: apoyarse solo en Cristo.
«from an undivided Triple-[Powered] One” (121, 29–33; 123, 23– 24), implying that in the Three Steles of Seth , the Triple-Powered One does not appear as a distinct entity, but is in fact Barbelo’s prefigurative self before, during, and after» — John D. Turner sostiene que en los Tres discursos de Set el Uno de Triple Poder no aparece como entidad distinta sino como el yo prefigurativo de Barbelo; el tramo se corta en el cambio de plana.
«The Triple-Powered Invisible Spirit, the supreme Sethian deity, utterly beyond being and comprehension.» — John D. Turner encabeza su mapa de los niveles de Zostrianos con el Espíritu Invisible de Triple Poder, deidad suprema setiana, del todo más allá del ser y de la comprensión.
«He presides over the domain of the “perfect individuals” who are differentiated, individual forms and souls.» — y sitúa a quien preside el dominio de los individuos perfectos, formas y almas diferenciadas.
«The Self-Generated Aeons, the aeons presided over by Autogenes, where Zostrianos is baptized five times in the name of Autogenes (which may reflect the Sethian baptismal rite of the Five Seals).» — y los Eones del Autogenerado, donde Zostrianos es bautizado cinco veces, lo que Turner propone que refleje el rito setiano de los Cinco Sellos.
«Repentance, a lower aeon whose name seems to derive from the Sethian tradition concerning Sophia’s repentance.» — y el Arrepentimiento, eón inferior cuyo nombre Turner deriva de la tradición setiana sobre el arrepentimiento de Sofía.
«The archon of creation, who plays a role similar to the demiurge of Plato’s Timaeus . But instead of fixing his gaze on a transcendent paradigm, he looks downward and perceives merely the reflection of the model for worldly things projected below by Sophia; from these and his imagination he simulates a perceptible world over which he rules.» — y el arconte de la creación, que a diferencia del demiurgo del Timeo no mira a un paradigma trascendente sino hacia abajo, al reflejo que Sofía proyecta, y con eso simula un mundo perceptible.
«Although these earlier treatises reflect the baptismal rite of the Five Seals as an earthly communal ritual by which immersion in ordinary water affords immersion in the transcendental “living water” of enlightenment and ultimate salvation, Zostrianos sets the practice of baptismal» — Turner contrasta los tratados anteriores, donde los Cinco Sellos son rito comunal terrestre, con Zostrianos; el tramo se corta en el cambio de plana.
«enlightenment not in the context of an earthly, communal ritual, but in the context of philosophical inquiry focused on a set of questions concerning the origin of multiplicity from unity; since the answers to these questions cannot be achieved in this world, they are revealed to Zostrianos during his ascent to the Self-Generated Aeons, which in effect become a new, transcendent setting for the erstwhile earthly baptismal rite.» — y completa el contraste: en Zostrianos la iluminación se sitúa en la indagación filosófica sobre el origen de la multiplicidad a partir de la unidad, y el ascenso a los Eones del Autogenerado pasa a ser el escenario del antiguo rito bautismal.
«This shift is evidently the product of a deeper degree of involvement with a contemplative Platonism that takes its start in Plato’s Symposium and leads directly to Plotinus.» — y adjudica ese desplazamiento a un trato más hondo con un platonismo contemplativo que arranca del Banquete y lleva directamente a Plotino.
«Two interwoven structural units dominate Zostrianos: the narrative of Zostrianos’s successful quest for enlightenment, and a sequence of four main revelation discourses that delimit the stages of Zostrianos’s quest and form the main content of Zostrianos» — John D. Turner distingue las dos unidades estructurales entrelazadas de Zostrianos: el relato de la búsqueda y la secuencia de cuatro discursos de revelación.
«Gamaliel begins the first revelation to Melchizedek with a prophecy of the earthly work of Jesus Christ, beginning with his descent from heaven (1, 1–4, 10ff.).» — Birger A. Pearson resume la primera revelación de Melquisedec, que Gamaliel abre con una profecía sobre la obra terrestre de Jesucristo.
«His audience was evidently a group of Gnostic Christians who had a special fascination with Melchizedek, whose priesthood occupied a prominent place in their worship services.» — y adjudica el texto a un grupo de cristianos gnósticos fascinados con Melquisedec, cuyo sacerdocio ocupaba un lugar prominente en su culto.
«This, therefore, is the true testimony: When a person comes to know himself and God, who is over the truth, that person will be saved and crowned with the unfading crown.» — Birger A. Pearson cita en su introducción la sentencia del Testimonio de la verdad que le da título: conocerse a sí mismo y a Dios es lo que salva y corona.
«The chief concern of the tractate’s author from beginning to end is his total rejection of sex, marriage, and procreation.» — y declara cuál es la preocupación central del autor de principio a fin: el rechazo total del sexo, el matrimonio y la procreación.
«It must be remembered that Julius’s writings are not extant, and Clement’s information about him is not extensive, so the question of the authorship of our tractate must remain open.» — y deja abierta la autoría del tratado, porque los escritos de Julio Casiano no se conservan y lo que Clemente dice de él es poco.
«All scholars who have had occasion to comment on Marsanes in relation to other Sethian literature have called attention to its unique postulation of a new supreme principle, the Unknown Silent One, which transcends the Invisible Spirit, who is otherwise the supreme principle of all the other Sethian treatises.» — John D. Turner consigna el rasgo único de Marsanes que todos los estudiosos señalan: postula un principio supremo nuevo, el Silencioso Desconocido, que trasciende al Espíritu Invisible.
«who placed an ineffable One absolutely unrelated to anything else at the summit of all reality—including Plotinus’s supreme One, which was at least “present to” subsequent reality.» — y compara ese Uno inefable, sin relación con nada, incluso con el Uno supremo de Plotino, que al menos estaba presente a la realidad subsiguiente.
«Only the first twenty of Marsanes ’ sixty-eight extant pages delve into the transcendental metaphysics and epistemology expounded in Zostrianos and Allogenes the Stranger and presupposed in the Three Steles of Seth ; the remainder seem for the most part dedicated to astral phenomena» — Turner mide qué parte de Marsanes es metafísica trascendental y cuál está dedicada a fenómenos astrales; el tramo se corta en el cambio de plana.
«Although previous treatises like the Three Steles of Seth, Zostrianos , and Allogenes the Stranger had concentrated on theology or the metaphysics of the highest principles and intelligible realities and the means of knowing these, Marsanes — even though it offers its own equally abstruse metaphysics—now offers a Sethian Gnostic physics and psychology based on astrology, theurgical technique, and a theory of language.» — y declara lo que Marsanes añade a los tratados anteriores: una física y una psicología gnósticas setianas apoyadas en astrología, técnica teúrgica y una teoría del lenguaje.
«The chief interest of the author seems to be the process of community formation and building.» — y adjudica al autor un interés central en el proceso de formación y construcción de comunidad.
«We do not know who wrote the Interpretation of Knowledge , nor do we have any certain indications as to when it was written.» — Einar Thomassen declara desconocidos el autor y la fecha de la Interpretación del conocimiento; la negativa se consigna como dato.
«The Vision of Marsanes (45, 21?–58, 1) [46] ...... 165 the voice of…names and…[for] ever… [names]....... [55] ....... 166 Now when I became silent, [I said], “Tell [me]…what is the [power]…will wash…entire generation....... Marsanes’ Response (58, 1–62, 4?)» — los encabezados que John D. Turner interpone en Marsanes para orientar la lectura de unas planas que el papiro dejó casi ilegibles; entre ellos sobrevive poco más que la frase *Now when I became silent*, y los signos de interrogación son suyos.
«Marsanes’ Vision of the Judgment of Souls, and the Title» — y el encabezado de la última sección de Marsanes, la visión del juicio de las almas, donde el texto se reduce a jirones.
«Valentinian Exposition does not profess the theory about the two Sophias, found in Irenaeus and Hippolytus.» — Einar Thomassen consigna una divergencia: la Exposición valentiniana no profesa la teoría de las dos Sofías que traen Ireneo e Hipólito.
«The date and provenance of Valentinian Exposition is an open question.» — y deja la fecha y la procedencia del texto como cuestión abierta.
«That can hardly be the meaning here, since this “first baptism” seems already to bring the initiate into the aeon and incorruptibility.» — y objeta una lectura del primer bautismo del texto, porque ese bautismo ya introduce al iniciado en el eón y la incorruptibilidad.
«Although no other treatise by the name “Allogenes” is extant, Epiphanius, writing around 375 CE , referred to a plurality of the “books called Allogeneis ” (Panarion 40.2.2; 39.5.1) as well as to seven books written in the name of Seth’s seven sons, themselves called “Strangers” (Panarion 40.7.4–5), as is their father Seth (Panarion 40.7.2).» — John D. Turner consigna que no se conserva ningún otro tratado llamado Allogenes, pero que Epifanio hacia 375 hablaba de varios libros con ese nombre y de siete escritos a nombre de los siete hijos de Set.
«But Porphyry goes on to speak of separate refutations: Amelius’s of the “Book of Zostrianos”and his own of the “Book of Zoroaster,” as if referring to separate revelations by each figure named.» — y lee en Porfirio dos refutaciones separadas, la de Amelio contra el Libro de Zostrianos y la suya contra el Libro de Zoroastro, como si fueran revelaciones distintas.
«Rather than its membership in the class of “Allogenes” books, the distinctiveness of Allogenes the Stranger has much more to do with its membership in a typologically defined group of Nag Hammadi Sethian treatises that may be called the “Platonizing Sethian treatises,” a group that contains, besides the treatises Zostrianos and Allogenes mentioned by Porphyry, also the Three Steles of Seth and Marsanes .» — y sitúa lo distintivo de Allogenes el Extranjero no en su pertenencia a los libros de Allogenes sino en el grupo de los tratados setianos platonizantes.
«Allogenes the Stranger conceives the Triple-Powered One as a separately existing entity interposed between the Invisible Spirit and the Barbelo Aeon.» — John D. Turner consigna la peculiaridad de Allogenes el Extranjero: concibe al Uno de Triple Poder como entidad que existe aparte, interpuesta entre el Espíritu Invisible y el Eón de Barbelo.
«The same cannot be said of the translations of the Sentences of Sextus into Syriac, Armenian, Georgian, and Ethiopic: they are rearrangements, or excerpts, of the original collection, often with significant differences in phraseology and a stronger Christian emphasis.» — Paul-Hubert Poirier y Marvin Meyer distinguen la versión copta de las Sentencias de Sexto de las traducciones siriaca, armenia, georgiana y etiópica, que reordenan o extractan y cristianizan más.
«This means that the Coptic translator did not slant the Greek Sentences in a Gnostic direction.» — y consignan la negativa que de ahí se sigue: el traductor copto no inclinó las Sentencias griegas en dirección gnóstica.
«BIBLIOGRAPHY Catherine Barry, Wolf-Peter Funk, Paul-Hubert Poirier, and John D. Turner, eds., Zostrien ; William Brashear, “Seth-Gebet”; Pierre Hadot, Porphyre et Victorinus» — arranque de la bibliografía con que John D. Turner cierra su introducción a Allogenes el Extranjero.
«In its development of the Father-Mother-Child triad as applied to Protennoia-Barbelo, Three Forms of First Thought makes use of a cosmology and a triple descent motif very similar to those found in the Secret Book of John , especially its concluding first-person self-predicatory monologue by Pronoia (II 30, 11–31, 25), which, even before its incorporation into the Secret Book , likely served as a model or direct source for the original composition of Three Forms of First Thought .» — John D. Turner empareja la tríada Padre-Madre-Niño de Tres formas del primer pensamiento con el monólogo de Pronoia que cierra el Libro secreto de Juan y lo propone como modelo o fuente directa.
«One might assign the third compositional stage of Three Forms of First Thought to the period of the struggle over the interpretation of the Fourth Gospel witnessed by the New Testament letters of John during the first quarter of the second century.» — y data la tercera etapa compositiva del tratado en la pugna por la interpretación del cuarto evangelio del primer cuarto del siglo II.
«Remember me also, my brothers, in your prayers. Peace be with» — la nota del copista con que se cierra el Libro de Tomás, que la Tabla de tratados consigna aparte como scribal note; el tramo se corta en el cambio de plana.
«Karen L. King, Revelation of the Unknowable God» — una de las entradas de la bibliografía con que John D. Turner cierra su introducción a Allogenes el Extranjero.
«The translation of this sentence remains tentative, and the Coptic text may need emendation.» — nota que declara tentativa la traducción de una frase y advierte que el copto puede necesitar enmienda; nota del aparato, con la guarda anticosido apagada.
«the Father is considered to be the active procreative force.» — nota que consigna al Padre como fuerza procreadora activa en el pasaje; nota del aparato, con la guarda anticosido apagada.
«Jesus filled the water of baptism with spirit.» — nota que recoge de Schenke la lectura de un verbo: Jesús llenó de espíritu el agua del bautismo; nota del aparato, con la guarda anticosido apagada.
«The text reads “or” here, and this and what follows seem to be in error.» — nota que declara errónea una lectura del manuscrito y lo que sigue; nota del aparato, con la guarda anticosido apagada.
«The second-person pronouns in this paragraph are feminine.» — nota que consigna el género femenino de los pronombres de segunda persona del pasaje, porque se dirigen al alma; nota del aparato, con la guarda anticosido apagada.
«Kalyptos, the Hidden One, is the uppermost level of the Barbelo Aeon, containing the universal forms, “the things that really exist.”» — nota que define a Kalyptos, el Oculto, como el nivel más alto del Eón de Barbelo, donde están las formas universales; nota del aparato, con la guarda anticosido apagada.
«The “single origin of the Barbelo aeon” is the supreme Invisible Spirit, who contains three preexistent principles, Existence, Blessedness, and Life, the three powers or phases by which the Barbelo Aeon originates as the First Thought of the “triple-powered” Invisible Spirit.» — nota que nombra las tres potencias preexistentes del Espíritu Invisible —Existencia, Bienaventuranza y Vida— por las que se origina el Eón de Barbelo como su Primer Pensamiento; nota del aparato, con la guarda anticosido apagada.
«Cf. the disciple Matthew, or Matthias the replacement apostle according to Acts 1:23–26, or Mathaias the scribe of the Book of Thomas» — nota que deja abiertas tres identificaciones del Mateo del Diálogo del Salvador; nota del aparato, con la guarda anticosido apagada.
«This formula recalls Galatians 1:15» — nota a la introducción de la Revelación de Pablo que empareja una fórmula del texto con Gálatas; nota del aparato, con la guarda anticosido apagada.
«See Alexander Böhlig and Pahor Labib, Koptisch-gnostische Apokalypsen aus Codex V von Nag Hammadi im Koptischen Museum zu Alt-Kairo» — primera nota de la introducción a la Revelación de Adán, que remite a la edición de Böhlig y Labib; nota del aparato, con la guarda anticosido apagada.
«Also connected to baptism in Sethian tradition. Cf. Holy Book of the Great Invisible Spirit III, 64; 66; Zostrianos 47» — nota que liga al bautismo setiano otros nombres del final de la Revelación de Adán; nota del aparato, con la guarda anticosido apagada.
«On the word as food and medicine, cf. Philo of Alexandria Allegorical Interpretation 3.174–78; Who Is the Heir? 79» — nota que empareja la palabra como alimento y medicina del Discurso autorizado con dos pasajes de Filón; nota del aparato, con la guarda anticosido apagada.
«Perhaps they kissed each other in a ritual embrace. 7 . Vegetarian food. 8 . Apparently Hermes’ discourses» — tres notas seguidas a la Oración de acción de gracias: el beso ritual, la comida vegetariana y los discursos de Hermes; nota del aparato, con la guarda anticosido apagada.
«Lit., “When he said these things, he came to his senses» — nota que da la traducción literal del cierre de la Revelación de Pedro; nota del aparato, con la guarda anticosido apagada.
«In spite of the position of Peel, in Nag Hammadi Codex VII , 250» — nota de la introducción a las Enseñanzas de Silvano que se aparta expresamente de la posición de Malcolm Peel; nota del aparato, con la guarda anticosido apagada.
«The ecstatic exclamation on p. 127 seems to play on various forms, mostly defective, of z , “life,” and za , “to live,” while that on p. 127 may mean something like “may he be ( ) four O’s, may he be first (A), may he be last ( ),” in which the four O’s may represent the Greek masculine definite article or the numeral for seventy or simply four entities that are not further specified.» — nota que descifra dos exclamaciones extáticas de los Tres discursos de Set jugando con las formas griegas de vida y vivir, y con los cuatro omicrones que podrían ser artículo, cifra setenta o cuatro entidades sin especificar; nota del aparato, releída entera en el crudo, con la guarda anticosido apagada.
«The revelation given to Melchizedek by the angel Gamaliel begins rather abruptly, without an introductory account of the angel’s appearance.» — nota que señala lo abrupto del arranque de la revelación de Gamaliel a Melquisedec, sin relato de la aparición del ángel; nota del aparato, con la guarda anticosido apagada.
«Such a polemic is surprising for a Gnostic text.» — nota que declara sorprendente en un texto gnóstico la polémica que ahí aparece; nota del aparato, con la guarda anticosido apagada.
«The father of mammon and intercourse—i.e., Sabaoth; cf. Testimony of Truth 73.» — nota que identifica con Sabaoth al padre de mammón y del coito; nota del aparato, con la guarda anticosido apagada.
«This “Invisible One” corresponds to the “Triple-Powered One” of Zostrianos, Allogenes the Stranger , and the Three Steles of Seth .» — nota que empareja el Invisible de Marsanes con el Uno de Triple Poder de Zostrianos, Allogenes y los Tres discursos de Set; nota del aparato, con la guarda anticosido apagada.
«The text reads netjasi , “those that are elevated,” possibly meaning the oxytonoi , words with stress on the final syllable, but more likely designating the long vowels and as opposed to the short ones e and o .» — nota que deja abiertas dos lecturas de una palabra copta de Marsanes: palabras con acento en la última sílaba o, más probablemente, vocales largas frente a breves; nota del aparato, con la guarda anticosido apagada.
«represented as five concentric spheres, moving from the stability of the outermost to the instability of the innermost.» — nota que figura un orden en cinco esferas concéntricas, de la estabilidad de la más externa a la inestabilidad de la más interna; el arranque queda del otro lado del corte de plana; nota del aparato, con la guarda anticosido apagada.
«The references to a female in this section could indicate the soul or Sophia.» — nota que deja abierta la identidad de la figura femenina del pasaje: el alma o Sofía; nota del aparato, con la guarda anticosido apagada.
«Protennoia is an androgynous union of her masculine aspects, Father (the Invisible Spirit) and Voice, with her feminine aspects of First Thought, Mother, and Speech; in the following section, her feminine aspects are now dominant (cf.» — nota que describe a Protennoia como unión andrógina de sus aspectos masculinos y femeninos, con estos últimos dominantes en la sección siguiente; el tramo se corta en el cambio de plana; nota del aparato, con la guarda anticosido apagada.
«This fragmentary section may conceivably be restored to refer to premonitions the disciples experience of the arrest of Jesus in the garden of Gethsemane and what happens thereafter, when the disciples run for their lives.» — nota que propone, marcándolo como concebible, que una sección fragmentaria del Evangelio de Judas se refiera a premoniciones de los discípulos sobre el arresto de Jesús; nota del aparato, con la guarda anticosido apagada.
«Lit., “into four words” (Coptic ehrai epiftoou e nšaje ), perhaps “with four messages”» — nota que abre dos lecturas de una expresión copta de la Carta de Pedro a Felipe y se pregunta si las cuatro palabras serán los cuatro evangelios; nota del aparato, con la guarda anticosido apagada.
«Last twenty-four lines unrestorable. 168 . Last twenty-four lines unrestorable. 169 . Lines 6–29 missing or unreconstructable. 170 . Six lines missing» — una de las tiras de notas con que el aparato de Marsanes consigna plana tras plana lo irrestituible y lo perdido; nota del aparato, con la guarda anticosido apagada.
«Here and below the references seem to be sexual» — nota a Hypsiphrone que declara sexuales las referencias del pasaje; nota del aparato, con la guarda anticosido apagada.
«the Coptic reads s t , which functions as a technical term for the deficiency of light in many Gnostic texts» — nota que fija el término copto de la deficiencia de luz, técnico en muchos textos gnósticos, y da tres traducciones posibles; nota del aparato, con la guarda anticosido apagada.
«NHC II,1 The Secret Book of John 1, 1–32, 9 Scrt. Bk. John (Ap. John) NHC II,2 The Gospel of Thomas 32, 10–51, 28 Gos. Thom. NHC II,3 The Gospel of Philip 51, 29–86, 19 Gos. Phil. NHC II,4 The Nature of the Rulers» — las primeras filas del Códice II en la Tabla de tratados, con el Libro secreto de Juan, el Evangelio de Tomás y el de Felipe.
«NHC VII,4 The Teachings of Silvanus 84, 15– 118, 7 Teach. Silv. (colophon) (118, 8–9) NHC VII,5 The Three Steles of Seth 118, 10– 127, 27 Steles Seth (colophon) (127, 28– 32) NHC VIII,1 Zostrianos» — las filas del Códice VII en la Tabla de tratados, con los dos colofones que la tabla consigna aparte.
«EXEGESIS ON THE SOUL Madeleine Scopello and Marvin Meyer THE BOOK OF THOMAS John D. Turner and Marvin Meyer THE HOLY BOOK OF THE GREAT INVISIBLE SPIRIT John D. Turner and Marvin Meyer EUGNOSTOS THE BLESSED Madeleine Scopello and Marvin Meyer THE WISDOM OF JESUS CHRIST Madeleine Scopello and Marvin Meyer THE DIALOGUE OF THE SAVI» — tramo del índice con los firmantes del Códice III: Scopello y Meyer, Turner y Meyer; el tramo se corta en el cambio de plana.
«THE PARAPHRASE OF SHEM Michel Roberge THE SECOND DISCOURSE OF GREAT SETH Marvin Meyer THE REVELATION OF PETER Marvin Meyer THE TEACHINGS OF SILVANUS Birger A. Pearson» — tramo del índice con los firmantes que trabajan solos: Michel Roberge la Paráfrasis de Sem, Marvin Meyer el Segundo discurso del gran Set y la Revelación de Pedro, Birger A. Pearson las Enseñanzas de Silvano.
«Copyright About the Publisher» — las dos últimas entradas del índice del volumen, que son las que cierran la edición electrónica.
«Most of us who set out to find out about Jesus and the early history of Christianity imagined that we could find in first- and second-century sources a kind of “golden age” of early Christianity, a simpler, purer Christian teaching that existed when Jesus wandered with his disciples around the hills of Galilee» — Elaine H. Pagels describe en la introducción la expectativa con que muchos fueron a las fuentes del siglo I y II: hallar una edad de oro del cristianismo primitivo.
«Ellipsis dots indicate unrestored lacunae—portions of Coptic (or Greek) text missing in the manuscripts that cannot be restored with confidence» — la nota editorial que declara qué marcan los puntos suspensivos en este volumen: lagunas no restituidas del copto o el griego que no se pueden restituir con confianza.
«For the necessities for which you are waiting (with longing) will be found” (an additional possible translation is given in a note» — nota que da la traducción de los editores de la Synopsis para una cláusula del Evangelio de Tomás y avisa de otra posible; nota del aparato, con la guarda anticosido apagada.
Concepts treated
Gnosis (conocimiento salvífico) — La palabra que el volumen deja sin traducir en decenas de notas es el eje de la colección: la vía hermética y la gnóstica comparten, según Mahé, una confianza sin límite en la virtud redentora del conocimiento, y para el Testimonio de la verdad el testimonio verdadero es la gnosis y no el martirio que predican los cristianos eclesiásticos.
Daimon (entidad intermedia, ni ángel ni demonio) — Una nota deja abierto si el término que el Evangelio de Judas aplica a Judas se traduce espíritu o demonio, y lo empareja con el daimon de Sócrates del Banquete.
Mónada (el glifo que condensa el esquema entero) — El Libro secreto de Juan llama monada al principio supremo y encadena a continuación una formulación clásica de la trascendencia divina por negación, que una nota empareja con el neti neti de los Upanishads.
Iniciación (recepción por grados / metamorfosis del ser) — El bautismo de los Cinco Sellos es el rito que atraviesa los tratados setianos: Tres formas del primer pensamiento lo presenta como bautismo de ascenso, y Zostrianos lo traslada del rito comunal terrestre al ascenso visionario.
Secreto (lo que se jura no fijar por escrito) — Melquisedec cierra su revelación con la orden de no revelarla a nadie que esté en la carne salvo que se le permita, y una nota del Testimonio de la verdad declara que solo el gnóstico tiene la clave para interpretar las escrituras.
Imaginación (phantasia) — Una nota abre el abanico de traducciones del griego epinoia: insight, reflection, imagination, creativity, afterthought; el volumen traduce Perspicacia y lo declara.
Ocultismo (occultisme) — Jean-Pierre Mahé pone el ocultismo como fondo común de los escritos herméticos y gnósticos del Códice VI, con palabras mágicas y vocales para mandar a las esferas y estatuas dotadas de almas.
Theurgia (obra divina) — La misma sección remata en que todos esos recursos mágicos, teúrgicos y alquímicos se atestiguan también en las plegarias y liturgias gnósticas, y una nota de Marsanes empareja sus imágenes con las de cera de Hécate en la teúrgia caldea.
Cuatro elementos (fuego, aire, agua, tierra) — El Libro de Tomás enumera los cuatro elementos sustituyendo el fuego por el espíritu, y una nota explica la sustitución: aquí el fuego es lo propio de la pasión, la lujuria y la destrucción.
Microcosmos (el hombre-mundo) — El Libro secreto de Juan reparte cada miembro y cada órgano del cuerpo humano entre ángeles nombrados uno a uno, en una anatomía angélica que cubre la persona entera.