Pistis Sophia
The First Book of the Pistis Sophia · The Second Book of the Pistis Sophia · A part of the Books of the Saviour · Askew Codex · Pistis Sophia (Nag Hammadi Studies IX)
Volumen IX de la serie *Nag Hammadi Studies*, dentro de la colección *The Coptic Gnostic Library*: la portada imprime «THE. COPTIC GNOSTIC LIBRARY EDITED WITH ENGLISH TRANSLATION, INTRODUCTION AND NOTES pub/ished under the auspices of THE INSTITUTE FOR ANTIQUITY AND CHRISTIANITY PISTIS SOPHIA TEXT EDITED BY CARL SCHMIDT TRANSLATION AND NOTES BY VIOLET MACDERMOT» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 2» —así lo imprime la capa de texto, con *published* leído *pub/ished*—, y la portada de serie da el editor del volumen: «VOLUME EDITOR R. McL. WILSON LEIDEN E. J. BRILL 1978» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 1». La plana de derechos dice «ISBN 90 04 05635 I Copyright 1978 by E. J. Bri/1, Leiden, The Netherlands» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 3».
Lo que el volumen edita es el Códice Askew, «a volume of unknown provenance containing tbe texts of tbe Pistis Sopbia treatises, was named after its first owner, A. Askew, a London doctor» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 11» —el OCR pone *b* por *h* en buena parte de la Introduction—. El texto copto no se vuelve a editar: «The present English translation is therefore based on the Coptic text as edited and emended by Schmidt (Bibi. 46), and the Coptic text is reproduced from this edition unaltered except for minor corrections» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 7», y así lo firma Violet MacDermot en el Foreword.
El manuscrito trae cuatro libros sin títulos originales al principio: «The text consists of four "books". Book One ends with the tirst column on p. 114 (Schmidt 125) and has no title, either at the beginning or end» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 13». El nombre mismo de la obra viene de un añadido: «The whole text is now known as the Pistis Sophia on the basis of this insertion» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 13», el encabezado que una mano tardía puso a la cabeza de la página 115. MacDermot delimita los libros por capítulos —«Book I, pp. 1-125, (Chapters 1-62). Untitled, but the title presumed to be The First Book of the Pistis Sophia» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 14»— y lee el conjunto como reunión de piezas: «These inconsistencies support the view that the text is a compilation» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 14».
Sobre la autoría y la fecha el volumen se abstiene, y lo dice en una línea: «Its authorship, date, provenance and purpose cannot be discussed here» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 14». Por eso esta ficha no lleva `atribuciones:` en el encabezado. También marca dónde termina el relato que da nombre al libro: «The end of the Pistis Sophia account proper occurs in Book Two (Schmidt p. 184.6; Chapter 82). Thereafter the text consists of teachings given to the disciples in the form of answers to their» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 13» —la frase sigue *questions* en la plana siguiente—.
El texto abre situándose después de la resurrección: «But it happened that after Jesus had risen from the dead he spent eleven years speaking with his disciples» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 23». La disposición del libro es de dos planas enfrentadas —copto a la izquierda, inglés a la derecha— y la numeración con que se lo cita no es la del volumen sino la de Schmidt: «The pages of the text and translation carry the page numbers of Schmidt's edition of the Coptic text (Bibi. 46) in the upper left and right hand margins respectively. It is to these numbers that references are made throughout, and all indexes are based on these numbers» «Pistis Sophia (Códice Askew), ed. Schmidt, tr. MacDermot, Brill 1978 · p. 20». Los locators de esta ficha son planas del PDF, no esas páginas; las tres fórmulas de equivalencia están en Notas de carga.
968 afirmaciones · 3 fuentes · 0 atribuciones
Atribución
se consigna, jamás se afirmaSin atribuciones consignadas — el anonimato también es dato.
Cadena de la obra
el testimonio procesado, en esmeraldaAfirmaciones
968 entradas — la voz de la obra, con su pasaje«which is the 24th mystery outside and below 4 , these which are in the second space of the First Mystery which is before all mysteries - the Father in the form of a dove» — Libro I, capítulo 1: el Primer Misterio se identifica con el vigésimo cuarto misterio, situado en el segundo espacio y antes de todos los misterios, y se lo nombra el Padre en forma de paloma; los numerales sueltos son llamadas de nota.
«And Jesus said to his disciples: "I have come forth from that First Mystery which is the last mystery, namely the 24th» — Libro I, capítulo 1: Jesús declara de dónde viene, del Primer Misterio que es a la vez el último y el vigésimo cuarto.
«And the disciples did not know and understand that there was anything within that mystery» — Libro I, capítulo 1: el texto consigna que los discípulos no sabían que hubiera algo dentro de aquel misterio.
«But they thought that that mystery was the head of the All 5 , and the head of all the things that exist» — Libro I, capítulo 1: lo que sí creían los discípulos, que aquel misterio era la cabeza del Todo y de cuanto existe; el *5* es llamada de nota.
«pletion of all completions, because Jesus had said to them concerning that mystery, that it surrounded the first ordinance and the five incisions 1 and the great light and the five helpers (parastatai) and the whole Treasury of Light» — Libro I, capítulo 1: lo que Jesús había dicho de aquel misterio, que rodea la primera ordenanza, las cinco incisiones, la gran luz, los cinco ayudantes y el Tesoro de la Luz entero; el tramo abre descabezado porque *com-* quedó en la plana anterior.
«And moreover Jesus had not spoken to his disciples of the whole extent of all the places of the great invisible one and the three triple powers and the 24 invisible ones and all their places and their aeons and all their ranks, how they extend 3 - these which are the emanations» — Libro I, capítulo 1: la serie de lo que Jesús no había dicho, empezando por el gran invisible, los tres triples poderes y los veinticuatro invisibles con sus lugares, eones y rangos.
«and their unbegotten ones and their se/f-begotten ones and their begollen ones and their Iuminaries 5 and their unpaired ones and their archons and their powers (exousiai) and their Iords and their archangels and their angels and their decans and their ministers 6 and all the houses of their spheres and all the ranks of each one of them» — Libro I, capítulo 1: el catálogo de las emanaciones del gran invisible, de los no engendrados a los decanos y ministros con las casas de sus esferas; el OCR imprime *self* como *se/f*, *begotten* como *begollen* y las eles mayúsculas de *luminaries* y *lords*.
«And Jesus had not told his disciples of the whole extent of the emanations of the treasury, nor their ranks how they extend, nor had he told them of their saviours, according to the rank of each one» — Libro I, capítulo 1: tampoco había dicho la extensión de las emanaciones del tesoro ni el rango de sus salvadores.
«over each of the (doors) of the Treasury of Light. Nor had he told them of the p/ace of the twin saviour 1 who is the child ofthe child» — Libro I, capítulo 1: la serie de omisiones sigue con el guardián de cada puerta del Tesoro de la Luz y el salvador gemelo, hijo del hijo; los paréntesis de *(doors)* son los del aparato para lo que el copto no trae explícito, y el OCR pega *ofthe*.
«Nor had he told them of the place of the three amens 3 , in which p/aces they extend, and he had not told them in which places the five trees 4 are spread, nor of the seven other amens, namely the seven voices» — Libro I, capítulo 1: continúa con los tres amenes, los cinco árboles y los otros siete amenes, que son las siete voces.
«And Jesus had not told his disciples of what type are the five helpers 6 (parastatai). Or into which places they are brought» — Libro I, capítulo 1: tampoco de qué tipo son los cinco ayudantes ni a qué lugares se los lleva.
«Nor had he told them in what manner the great light extends, or into which places it is brought. Nor had he told them of the five incisions, nor concerning the first ordinance, into which p/aces they are brought» — Libro I, capítulo 1: cierra la serie con la gran luz, las cinco incisiones y la primera ordenanza.
«But he had only spoken to them in general, teaching them that they existed. But he had not told them their extent and the rank of their places according to how they exist» — Libro I, capítulo 1: el texto fija el modo de aquella enseñanza, en general y enseñando que esas cosas existían, sin su extensión ni el rango de sus lugares.
«Because of this they also did not know that other places existed within that mystery» — Libro I, capítulo 1: de ahí la ignorancia que el texto atribuye a los discípulos sobre otros lugares dentro de aquel misterio.
«And he had not said to his disciples : "I came forth from such and such p/aces 7 until I entered that mys~ery, until I came forth from it» — Libro I, capítulo 1: la fórmula que Jesús no había dicho, la de haber salido de tales y tales lugares antes de entrar en aquel misterio; el *7* es llamada de nota.
«And he taught them only as far as the places of the first ordinance 2 and as far as the p/aces of the First Mystery which is within the veif3 which is within the first ordinance, which is the 24th mystery outside and below» — Libro I, capítulo 1: el texto acota hasta dónde llegó la enseñanza de Jesús, los lugares de la primera ordenanza y del Primer Misterio dentro del velo, que es el vigésimo cuarto misterio; los numerales sueltos son llamadas de nota y las cursivas del impreso salen como *p/aces* y *veif*.
«forth · from that mystery". Because of this they thought now ofthat mystery that it was the completion of all completions, and that it was the head of the All, and that it was (the) whole p/eroma» — Libro I, capítulo 2: lo que los discípulos concluían del misterio, que era la culminación de todas las culminaciones, la cabeza del Todo y el pleroma entero; el tramo abre descabezado porque *I came* quedó en la plana anterior.
«since Jesus had said to his disciples : "That mystery surrounds the totalities of which I have told you all from the day on which I met you until today» — Libro I, capítulo 2: la frase de Jesús en que los discípulos se apoyaban, que aquel misterio rodea las totalidades de que les habló desde el día en que los encontró.
«Because of this the disciples thought now that there was nothing existing within that mystery» — Libro I, capítulo 2: el efecto de esa frase, que nada existía dentro de aquel misterio.
«lt happened as the disciples were sitting with one another upon the Mount of Olives, as they spoke these words they rejoiced with great joy, and they were very jubilant» — Libro I, capítulo 2: la escena en el Monte de los Olivos, los discípulos sentados juntos y muy alegres; el OCR imprime *It* como *lt*.
«they said to one another : "We are blessed beyond 1 all men who are on earth because the Saviour has revealed these things to us, and we have received the pleroma and the whole completion» — Libro I, capítulo 2: lo que se dicen entre sí, que son bienaventurados sobre todos los hombres de la tierra porque el Salvador les reveló esas cosas y recibieron el pleroma; el *1* es llamada de nota, y la nota da las variantes de Till y Schmidt para *blessed beyond*.
«lt happened, however, on the 15th of the moon in the month of Töbe 2 , which is the day on which the moon becomes full» — Libro I, capítulo 2: la fecha del episodio, el quince de la luna del mes de Töbe, el día en que la luna se llena; la nota del volumen glosa Töbe como quinto mes del año copto.
«now on that day when the sun had risen on its path 3 , there came forth after it a great power of' light, giving a very great light, and there was no measure to its accompanying light 4, for it came forth from the Light I of Lights» — Libro I, capítulo 2: la gran potencia de luz que sale tras el sol, sin medida, venida de la Luz de las Luces; el apóstrofo de *of' light* y el *I* son del impreso.
«and it came forth from the last mystery, which is the 24th mystery from within outwards, these which are in the ranks of the second space of the First Mystery» — Libro I, capítulo 3: el texto sitúa el origen de esa potencia en el último misterio, el vigésimo cuarto de dentro afuera, en los rangos del segundo espacio del Primer Misterio.
«That light-power, however, came down upon Jesus and it surrounded him completely as he was sitting at a distance from his discip/es, and he gave light exceedingly, there being no measure to the light which was bis» — Libro I, capítulo 3: la potencia de luz baja sobre Jesús y lo rodea mientras está sentado apartado de los discípulos; *discip/es* y *bis* son del OCR.
«And the discip/es did not see Jesus because of the great light in which he was» — Libro I, capítulo 3: los discípulos no lo ven porque la gran luz les oscurece los ojos.
«But they only saw the light which cast forth many rays of light. And the rays of light were not equal to one another. And the light was of many kinds, and it was of different types from below upwards, so that one (ray) was many times more excellent than another in a great glory of light to which there was no measure» — Libro I, capítulo 3: lo que sí ven son los rayos, desiguales entre sí, de muchas clases y tipos de abajo arriba, uno muchas veces más excelente que otro; el paréntesis de *(ray)* es del aparato.
«lt reached from the earth below 1 upwards to the heavens. And when the discip/es saw that light they were in great fear, and in great agitation» — Libro I, capítulo 3: la luz llega de la tierra a los cielos y los discípulos quedan con gran temor y agitación; la nota da la lectura literal *from the bottom of the earth*.
«And the disciples gazed after him, and not one of them spoke until he had reached heaven, but they all kept a great silence. Now these things happened on the 15th of the moon, on the day on which it is full in the month of Töbe» — Libro I, capítulo 4: la ascensión de Jesús, el silencio de los discípulos y la fecha repetida, el quince de la luna en el mes de Töbe.
«Now it happened when Jesus went up to heaven, after three hours all the powers of the heavens were disturbed, and they all shook against one another 1, they and all their aeons, and all their places and all their ranks and the whole earth moved with all who dwelt upon it» — Libro I, capítulo 4: tres horas después de la ascensión se agitan las potencias de los cielos, sus eones, lugares y rangos, y se mueve la tierra entera; la nota da la lectura de Till *trembled together*.
«And they all thought: "Perhaps the world will be rolled up". And all the powers which are in the heavens did not cease from their agitation, they and the whole world, and they all moved against one another 2 from the third hour of the 15th of the moon in (the month of) Töbe until the ninth hour of the following day» — Libro I, capítulo 4: el temor que el texto pone en boca de todos, que el mundo sea enrollado, y la duración de la conmoción, de la hora tercera a la novena del día siguiente.
«And all the angels and their archangels and all the powers of the height all sang praises to the innermost of the inner 3 , so that the whole world heard their voices, arid they did not cease until the ninth hour of the following day» — Libro I, capítulo 4: ángeles, arcángeles y potencias de la altura cantan alabanzas a lo más interior de lo interior y el mundo entero oye sus voces.
«on the ninth hour of the following day the heavens opened, and they saw Jesus coming down, giving light exceedingly, and there was no measure to the light in which he was. For he gave more light than in the hour that he went up to heaven, so that the men in the world were not able to speak of the light which was his, and it cast forth very many rays of light, and there was no measure to its rays» — Libro I, capítulo 4: a la hora novena se abren los cielos y ven bajar a Jesús con más luz que al subir, tanta que los hombres del mundo no pueden hablar de ella.
«And his light was not equal throughout, but it was of different kinds, and it was of different types, so that some were many times superior to others, and the whole light together was in three forms, and the one was many times superior to the other; the second which was in the middle was superior to the first which was below; and. the third which was above them all was superior to the second which was below» — Libro I, capítulo 4: la luz se describe en tres formas desiguales y jerarquizadas, cada una superior a la de abajo; el punto de *and. the* es del impreso.
«And the first ray which was below them all was similar to the light which had come down upon Jesus before he went up to heaven, and it was quite equal to it in its light» — Libro I, capítulo 4: el rayo más bajo de los tres se identifica con la luz que había bajado sobre Jesús antes de la ascensión.
«It happened, however, when the disciples saw these they were greatly afraid and agitated. Now Jesus, the comcompassionate and tender-hearted, when he saw that his disciples were in great agitation, he spoke to them saying : "Be courageous. It is I, do not fear» — Libro I, capítulo 5: ante el miedo de los discípulos Jesús, llamado compasivo y de corazón tierno, les habla; el asterisco remite en nota a Mateo 14.27 y Marcos 6.50, y el OCR repite la sílaba y parte la palabra a fin de renglón, *com- compassionate*, que `span()` devuelve unida como *comcompassionate*.
«they said : "Lord, if it be thou, draw thy light-glory to thyself so that we can stand, otherwise our eyes are darkened and we are agitated, and also the whole world is agitated 1, because of the great light which is thine» — Libro I, capítulo 6: los discípulos le piden que recoja su gloria de luz para poder sostenerse, porque la luz les oscurece los ojos y agita al mundo entero.
«Then Jesus drew to hirnself the glory of his light. And when this had happened all the disciples took courage, they came before Jesus, they all prostrated themselves at the same time, they worshipped him, rejoicing with great joy» — Libro I, capítulo 6: Jesús recoge la gloria de su luz y los discípulos se postran y lo adoran; el OCR imprime *himself* como *hirnself*.
«They said to him : "Rabbi, where didst thou go, or what was thy service in which thou didst go, or for what reason were all these disturbances and all these earthquakes which happened» — Libro I, capítulo 6: la pregunta de los discípulos, adónde fue, cuál era su servicio y por qué los terremotos; lo llaman Rabbi.
«Then Jesus, the compassionate, said to them: "Rejoice and be glad c from this hour because I have been to the places from whence I came forth» — Libro I, capítulo 6: la respuesta de Jesús, que estuvo en los lugares de donde salió; el signo remite en nota a Mateo 5.12.
«I will not conceal from you, from this hour onwards, anything of the things of the height and of the place of the truth 1• For I have been given authority 0 , through the Ineffable 2 and through the First Mystery of all the mysteries, that I should speak with you from the beginning until the pleroma, and from within outwards, and from without inwards» — Libro I, capítulo 7: Jesús declara de dónde le viene la autoridad para hablar, del Inefable y del Primer Misterio de todos los misterios.
«It happened as I was sitting at a short distance from you upon the Mount of Olives, I was thinking of the rank 3 of the service for which I was sent, that it should be completed, and that my garment 4 was not yet sent to me by the First Mystery, which is the 24th mystery from within outwards. These (24 mysteries) are in the second space of the First Mystery in the rank ofthat space» — Libro I, capítulo 7: Jesús narra su propia espera en el Monte de los Olivos, pensando en el rango del servicio y en el vestido que el Primer Misterio aún no le enviaba; el paréntesis de *(24 mysteries)* es del aparato y el OCR pega *ofthat*.
«The disciples, however, sat with one another in fear, and were ·greatly agitated. I They were afraid, however, on» — Libro I, capítulo 4: los discípulos quedan sentados con miedo y muy agitados; el tramo se corta antes de las notas al pie y sigue en la plana 35, *account of the great earthquake which happened*.
«From today onwards now I will speak with you openly from the beginning I of the» — Libro I, capítulo 6: Jesús anuncia el cambio de registro, hablar abiertamente desde el principio; el tramo se corta antes de las notas y sigue en la plana 39 con *ttuth until its completion*, con la errata del OCR por *truth*.
«account of the great earthquake which happened, and they wept together, saying : "What will happen now? Perhaps the Saviour will destroy all the places» — Libro I, capítulo 4: lo que se dicen llorando, que quizá el Salvador destruya todos los lugares; el tramo abre descabezado porque la frase empieza en la plana anterior.
«It happened now when I knew that the rank of the service for which I had been sent was completed, and that that mystery had not yet sent me the garment, which I had left behind within it until the time was completed» — Libro I, capítulo 7: Jesús declara que su servicio estaba cumplido y que el vestido seguía dentro de aquel misterio hasta que se cumpliera el tiempo.
«it happened through the command of that mystery, it sent me my garment of light, which it had given to me from the beginning, which I had left behind in the last mystery which is the 24th mystery from within outwards, these (24 mysteries) which are in the ranks of the second space of the First Mystery» — Libro I, capítulo 7: por mandato del misterio le es enviado el vestido de luz que le había sido dado desde el principio y que él dejó en el último misterio.
«That garment (of light) now I had left behind in the last mystery until the time was completed that I should put it on me, and that I should begin to speak with the race of mankind, and reveal to them all things from the beginning of the truth until its completion, and speak to them from the innermost of the inner to the outermost of the outer, and from the outermost of the outer to the innermost of the inner» — Libro I, capítulo 7: para qué se guardaba el vestido, para ponérselo y empezar a hablar con el linaje humano y revelarle todo de dentro afuera y de fuera adentro.
«Because of this indeed I have chosen you from the beginning I through the First Mystery» — Libro I, capítulo 7: Jesús declara que los eligió desde el principio por el Primer Misterio; la *I* suelta es el corte de columna del impreso.
«because when I entered the world I brought thc twelve powers with me, as I told you from the beginning, which I took from the twelve saviours of the Treasury of Light, according to the command of the First Mystery» — Libro I, capítulo 7: Jesús declara haber traído al mundo doce potencias tomadas de los doce salvadores del Tesoro de la Luz; el OCR imprime *the* como *thc*.
«These now I cast into the wombs of your mothers when I came ~ into the world, and it is these which are in your bodies today» — Libro I, capítulo 7: esas doce potencias fueron echadas en los vientres de las madres de los discípulos y están hoy en sus cuerpos.
«For these powers have been given to you above the whole world, for you are those who are able to save the whole world, so that you should be able to withstand the threat of the archons of the world, and the sufferings of the world and their dangers, and all their persecutions which the archons of the height will bring upon you» — Libro I, capítulo 7: para qué sirven esas potencias, para salvar al mundo entero y resistir la amenaza, los sufrimientos y las persecuciones de los arcontes.
«For this reason I have indeed said to you from the beginning that you are not from the world; I also am not from it 0 • For all men who are in the world have received souls from (the power) of the archons of the aeons. The power, however, which is in you, is from me but your souls belong to the height» — Libro I, capítulo 7: el contraste que traza el texto, los hombres del mundo reciben almas de la potencia de los arcontes de los eones y los discípulos tienen la potencia de él y almas de la altura.
«And when I entered the world I came to the midst of the archons of the sphere, and I took the Iikeness of Gabriel, the Angel of the aeons, and the archons of the aeons did not recognise me * 1• But they thought that I was the Angel Gabriel» — Libro I, capítulo 7: Jesús declara haber tomado la semejanza de Gabriel, el Ángel de los eones, para no ser reconocido por los arcontes de la esfera; el OCR imprime *likeness* como *Iikeness*.
«I found Elisabeth, the mother of John the Baptist 0 , before she had conceived him and I cast into her a power which I had received from the Little Jao 2 , the Good, who is in the Midst, so that he should be able to preach before me, and prepare my way and baptise with water of forgiveness» — Libro I, capítulo 7: la potencia del Pequeño Jao, el Bueno del Medio, es echada en Isabel antes de que conciba, para que Juan predique y bautice con agua de perdón.
«And again, in place of the soul of the archons which he was due to receive, I found the soul of the prophet Elias 3 in the aeons of the sphere; and I took it in and I took his soul again; I brought it to the Virgin of the Light 4 , and she gave it to her paralemptors 5 • They brought it to the sphere of the archons, and they cast it into the womb of Elisabeth» — Libro I, capítulo 7: el alma del profeta Elías se toma de los eones de la esfera y, por la Virgen de la Luz y sus paralemptores, se echa en el vientre de Isabel; la nota glosa *paralemptor* como receptor.
«prophet Elias were bound in the body of John the Baptist. Y ou doubted now at the time when I spoke to you because John said: 'I am not the Christ'* and you said to me: 'lt is written in the scripture : when the Christ shall come, there will come Elias before him and he will prepare his way» — Libro I, capítulo 8: Jesús recuerda la duda de los discípulos, que Juan negaba ser el Cristo mientras la escritura anunciaba a Elías por delante del Cristo.
«But when you said this to me, I said to you: 'Elias has indeed come and he has prepared all things, as it is written: And they did to him as they pleased' 0 • And when I knew that you did not understand what I said to you concerning the soul of Elias, which was bound in John the Baptist, I answered you openly in speech, face to face, saying : 'lf it pleases you to accept John the Baptist, he is Elias of whom I have said that he will come» — Libro I, capítulo 8: la respuesta de Jesús, que Elías ya vino y lo preparó todo, y que Juan el Bautista es Elías; el OCR imprime *If* como *lf*.
«Jesus continued again speaking and said : "Now it happened after this, through the command of the First Mystery, I looked down again upon the world of mankind, I found Mary, who is called my mother according to the material body. I spoke to her in the type of Gabriet •, and when she turned to the height towards me, I cast into her the first power which I had received from the Barbelo 1, which is the body which I wore in the height» — Libro I, capítulo 8: Jesús declara haber hablado a María en el tipo de Gabriel y haber echado en ella la primera potencia recibida de la Barbelo, que es el cuerpo que llevaba en la altura; el OCR imprime *Gabriel* como *Gabriet*.
«from the great Sabaoth, the Good 1, who is in the place of the right. And the twelve powers of the twelve saviours ofthe Treasury ofthe Light, which I received from the twelve servers which are in the M idst, I cast into the sphere of the archons. And the decans of the archons and their ministers thought that they were souls of the arclwns, and the ministers brought them, they bound them in the bodies of your mothers. And when your times were completed, they bore you into the world without there being souls of the archons in you» — Libro I, capítulo 8: las doce potencias recibidas de los doce servidores del Medio son echadas en la esfera de los arcontes, cuyos decanos y ministros las toman por almas suyas y las atan a los cuerpos de las madres; el texto declara que los discípulos nacieron sin almas de los arcontes.
«And you have received your parts from the power which the last helper (parastates) had breathed into the mixture, this (power) which is mixed with all the invisible ones and all the archons and all the aeons. In a word, it is mixed with the world of destruction, namely the mixture» — Libro I, capítulo 8: la parte que sí recibieron viene de la potencia que el último ayudante insufló en la mezcla, mezclada con los invisibles, los arcontes, los eones y el mundo de destrucción.
«Now Jesus was saying these things to his disciples upon the Mount of Olives. Jesus now continued again in the discourse with his disciples : "Rejoice and be glad *, and add joy to your joy, because the times are completed that I should put on my garment which was prepared for me from the beginning, which I left behind in the last mystery until the time of its completion» — Libro I, capítulo 9: Jesús anuncia que se cumplen los tiempos de ponerse el vestido preparado desde el principio y dejado en el último misterio.
«But the time of its completion is the time when I am commanded by the First Mystery to speak to you from the beginning of the truth to its fulfilment, and from the innermost of the inner (to the outermost of the outer), because the world will be saved by you» — Libro I, capítulo 9: el texto define ese cumplimiento como el mandato del Primer Misterio de hablar desde el principio de la verdad, y declara que el mundo se salvará por los discípulos.
«lt happened now when Jesus finished saying these words to his disciples, he continued again with the discourse, and he said to them : "Behold, I have pul on my garment and all authority is given to me» — Libro I, capítulo 9: Jesús declara puesto el vestido y dada toda autoridad por el Primer Misterio; el signo remite en nota a Mateo 28.18 y el OCR imprime *put* como *pul*.
«I will not hide anything from you from this hour, but in completion I will complete you in every pleroma and in every completion and in every mystery; these are the completion of all completions and the pleroma of all p/eromas and the gnosis of all gnoses, these which are in my garment» — Libro I, capítulo 10: lo que el vestido contiene según el texto, la culminación de todas las culminaciones, el pleroma de todos los pleromas y la gnosis de todas las gnosis.
«It happened now when the sun rose in the East, a great power of light came down, in which was my garment which I had left in the 24th mystery, as I have just been telling you» — Libro I, capítulo 10: al salir el sol baja una gran potencia de luz con el vestido dejado en el vigésimo cuarto misterio.
«And I found a mystery in my garment, written in the manner of writing of those of the height 1 : saJ..la /;aJ.la rol;;l;a paxaJ.la rol;at, 2 whose interpretation is» — Libro I, capítulo 10: el misterio hallado en el vestido va escrito *in the manner of writing of those of the height* y el volumen lo imprime en caracteres griegos, que se conservan tal cual; los numerales sueltos son llamadas de nota, y las notas dan la variante de Schmidt *in live words of those of the height* y declaran incierta la división de esas palabras, con el OCR poniendo *live* por *five*.
«whose interpretation is: '0 Mystery which artoutside the wor/d 3 , because of which the All exists - this is the whole coming forth and the whole ascent which has emanated all emanations 4 and all that is within them» — Libro I, capítulo 10: la interpretación de esa fórmula, dirigida al Misterio que está fuera del mundo y por el cual existe el Todo; el OCR pega *artoutside* y *wor/d* lleva la barra de la cursiva.
«and because of which all mysteries and all their places exist- come forth to us because we are thy fellow-members. But we all with thee alone, I we and thou are one and the» — Libro I, capítulo 10: la fórmula llama a ese Misterio a venir porque quienes hablan son sus consocios y con él son uno; el tramo se corta antes de las notas y sigue en la plana 55, *same*.
«Thou art the First Mystery which has existed from the beginning in the Ineffable One, before he wellt fortll, and the name of that one is all of us» — Libro I, capítulo 10: la fórmula identifica al interpelado con el Primer Misterio existente desde el principio en el Inefable, cuyo nombre son todos ellos; el OCR imprime *went forth* como *wellt fortll*.
«Now we have sent thee thy garment which has belonged to thee from the beginning, which thou didst leave in the last boundary, which is the last mystery from within, until its time was completed according to the command of the First Mystery» — Libro I, capítulo 10: quienes hablan declaran haberle enviado el vestido que le pertenece desde el principio, dejado en el último confín.
«Behold, the time is completed. Put it on, come to us, that we all approach 1 thee to put on thee the First Mystery with all his glory, through his own comn1and; as the First Mystery, having two garments 2 , has given it to us that we should put it on thee, apart from this which we have sent thee» — Libro I, capítulo 10: la orden de ponerse el vestido y el anuncio de que sobre él se le pondrá el Primer Misterio con su gloria, que tiene dos vestidos; la nota da la variante de Schmidt *consisting of two garments*.
«because thou art worthy, since thou art first among us and thou didst exist before us *. Because of this the First Mystery has sent to thee through us the mystery of his whole glory, having two garments» — Libro I, capítulo 10: la razón que la fórmula da, que él es digno y primero entre ellos y existía antes que ellos; el signo remite en nota a Colosenses 1.17.
«all the glory of all the names of all the mysteries and all the emanations and the ranks of the spaces of the lneffable» — Libro I, capítulo 10: lo que contiene el primero de los dos vestidos, la gloria de todos los nombres, misterios, emanaciones y rangos de los espacios del Inefable.
«And in this garment which we have now sent thee is the glory of the name of the mystery of the informer, which is the first ordinance, and the mystery of the five incisions, and the mystery of the great messenger of the Ineffable, who is the great light, and the mystery of the five Ieaders who are the five helpers» — Libro I, capítulo 10: el inventario del vestido enviado, con el misterio del informador que es la primera ordenanza, las cinco incisiones, el gran mensajero del Inefable que es la gran luz y los cinco guías; el OCR imprime *leaders* como *Ieaders*.
«And furthermore, there is in that garment the glory of the name of the mystery of all the ranks of the emanations of the Treasury of the Light, and their saviours, and (the mystery of) the ranks of the ranks, which are the seven amens and the seven voices and the five trees and the three amens and the twin saviour, namely the child of the child, and the mystery of the nine watchers of the three gates of the Treasury of the Light» — Libro I, capítulo 10: sigue el inventario con los rangos de las emanaciones del Tesoro de la Luz, los siete amenes, las siete voces, los cinco árboles, los tres amenes, el salvador gemelo y los nueve vigilantes de las tres puertas.
«from the beginning, I brought out of myself, I cast into the first ordinance. And the first ordinance cast apart of it into the great light. And the great light cast a part of what it received into the five helpers (parastatai), and the last helper (parastates) took a part from what it received and cast it into the mixture» — Libro I, capítulo 8: la cadena de reparto de esa potencia, de la primera ordenanza a la gran luz, de ahí a los cinco ayudantes y del último ayudante a la mezcla; los paréntesis son del aparato.
«Midst. And furthermore there is in it the whole glory of the name of the great invisible one, who is the great .fore.father 1, and the mystery of the triple power, and the mystery of their whole place, and the mystery of all their invisible ones and of all those who are in the thirteenth aeon 2 , and the name of the twelve aeons and of all their archons and all their archangels and all their angels, and of all those which are in the twelve aeons, and the whole mystery of the names of all those which are in the Heimarmene 3 and all the heavens» — Libro I, capítulo 10: el inventario del vestido llega al gran invisible llamado gran antepasado, al triple poder, a los que están en el eón decimotercero, a los doce eones con sus arcontes y ángeles y a los de la Heimarmene; el OCR imprime *forefather* como *.fore.father*.
«Behold now, we have sent thee that garment which no one knew, from the first ordinance downwards, because the glory of its light was hidden within it» — Libro I, capítulo 10: la fórmula declara que nadie conocía ese vestido desde la primera ordenanza hacia abajo, porque la gloria de su luz estaba escondida dentro.
«Behold now, put on this garment quickly. Come to us that we approach thee to put on thee thy two garments, through the command of the First Mystery, they having been for thee with the First Mystery since the beginning until the time I appointed by the Ineffable One» — Libro I, capítulo 10: la orden de ponerse el vestido y la promesa de los dos vestidos guardados con el Primer Misterio desde el principio.
«For yet a little time, an insignificant one, and thou wilt come to us and Jeave the world *. Come now quickly, and thou shalt receive the whole glory which is the glory of the First Mystery» — Libro I, capítulo 11: la fórmula anuncia que en poco tiempo dejará el mundo y recibirá la gloria del Primer Misterio; los signos remiten en nota a Juan 16 y 17; el OCR imprime *leave* como *Jeave*.
«It happened now, when I saw the mystery of all these words in the garment which was sent to me, I put it on in that hour, and I gave light exceedingly, and I flew to the height, and I came before the gate of the .firmament, shining exceedingly, there being no measure to the light which I had» — Libro I, capítulo 11: Jesús narra que se puso el vestido, dio luz y voló a la altura hasta la puerta del firmamento.
«And the gates of the firmament were agitated against one another, and they all opened at the same time. And all the archons and all the powers (exousiai) and all the ange/s thercin were all agitatcd at the samc time bccausc of the great light which I had» — Libro I, capítulo 11: las puertas del firmamento se agitan y se abren a la vez, y arcontes, potencias y ángeles se agitan ante la gran luz.
«And they all prostrated themselves in my presence, they worshipped, saying: 'How has the Lord of the All passed through us without our knowing?' And they all sang praises at once to the innermost of the inner» — Libro I, capítulo 12: la pregunta que el texto pone en boca de los arcontes, cómo pasó el Señor del Todo sin que lo supieran, y la alabanza que siguen a lo más interior de lo interior.
«However they did not see me, but they saw the light alone and they were in great fear *. And they were greatly agitated, and they sang praises to the innermost of the inner» — Libro I, capítulo 12: el texto precisa que no lo vieron a él sino solo la luz; el signo remite en nota a Hechos 22.9.
«Nevertheless I left that place behind me, I came up to the first sphere shining exceedingly, 49 times more than when I gave light within the firmament» — Libro I, capítulo 12: el ascenso a la primera esfera con luz cuarenta y nueve veces mayor que en el firmamento; la cifra es la que imprime la traducción.
«I came into the houses of the spheres shining exceedingly, there being no measure to the light which I had. And all the archons and all those who were in that sphere were agitated together. And they saw the great light which I had. And they looked upon my garment, they saw the mystery of their name within it» — Libro I, capítulo 12: la entrada en las casas de las esferas y la misma reacción de los arcontes al ver en el vestido el misterio de su nombre.
«And I left that place behind me, I came to the gate of the second sphere, which is the Heimarmene» — Libro I, capítulo 13: la segunda esfera se identifica con la Heimarmene; la nota da la variante de Till *one by one* para *of themselves*.
«I entered into the houses of the Heimarmene, shining exceedingly, there being no measure to the light which I had, for I was shining in the Heimarmene 49 times more than in the sphere» — Libro I, capítulo 13: dentro de la Heimarmene la luz vuelve a multiplicarse por cuarenta y nueve respecto de la esfera anterior.
«And all the archons and all those who are in the Heimarmene were agitated and they fell upon one another, and were in very great fear as they saw the great light which I had. And they looked at my garment of light, they saw the mystery of their name in my garment» — Libro I, capítulo 13: los arcontes de la Heimarmene caen unos sobre otros de miedo y reconocen en el vestido el misterio de su nombre.
«And all the bonds of their places and their ranks and their houses were loosened. They all came at the same time, they prostrated themselves, they worshipped in my presence. And they all sang praises at the same time to the innermost of the inner, being in great fear I and great agitation» — Libro I, capítulo 13: se sueltan las ataduras de sus lugares, rangos y casas, se postran y cantan alabanzas; la *I* suelta es el corte de columna del impreso.
«And they looked upon the shining garment of light which I wore, they saw I the mystery» — Libro I, capítulo 11: los arcontes miran el vestido de luz resplandeciente; el tramo se corta antes de las notas y sigue en la plana 63, *which contained their name*.
«which contained their name. They were exceedingly afraid and all their bonds in which they were bound were loosened, and each one abandoned his rank» — Libro I, capítulo 12: al reconocer en el vestido el misterio de su nombre se sueltan sus ataduras y cada uno abandona su rango.
«And I left that place behind me, I came upwards to the great aeons of the archons, I came before their veils 1 and their gates shining exceedingly, and there was no measure to the light which I had. Now it happened when I reached the twelve aeons 2 , their veils and their gates were agitated against one another. The veils drew themselves aside and the gates opened of themselves 3 , and I entered into their aeons shining exceedingly, there being no measure to the light which I had, 49 times greater than the light with which I was shining in the houses of the Heimarmene» — Libro I, capítulo 14: el ascenso a los grandes eones de los arcontes, cuyos velos se apartan y cuyas puertas se abren solas; la luz vuelve a ser cuarenta y nueve veces mayor.
«And all the angels of the aeo.ns and their archangels and their arcllons and their gods and their Iords and their powers (exousiai) and their tyrants and their powers and their Iight-sparks 4 and their Iuminaries and their unpaired ones and their invisible ones and their forefathers and their triple-pmvered ones, they saw me shining exceedingly, there being no measure to the light which I had» — Libro I, capítulo 14: el catálogo de habitantes de los doce eones que ven la luz, de ángeles y arcángeles a antepasados y triples poderes; el OCR imprime *aeons* como *aeo.ns*, *archons* como *arcllons* y *triple-powered* como *triple-pmvered*.
«And they were agitated against one another; and great fear came upon them as they saw the great light which I had» — Libro I, capítulo 14: el miedo de los eones al ver la gran luz.
«father and the three great triple-powered ones. However, because of the great fear from their agitation, the great forefother continued to run from side to side in his place, he and the three triple-powered ones, and they could not close all their places because of the great fear in which they were» — Libro I, capítulo 15: el gran antepasado y los tres triples poderes corren de un lado a otro sin poder cerrar sus lugares; el tramo abre descabezado porque *invisible fore-* quedó en la plana anterior y el OCR imprime *forefather* como *forefother*.
«Not as at the time when I had it, in which I was upon the earth of mankind, when the garment of light came down upon me, for the world would not be able to bear the light as it is in its reality, eise the world and all that is upon it 1 would be dissolved at the same time» — Libro I, capítulo 15: el texto acota la comparación, que el mundo no podría soportar esa luz en su realidad sin disolverse; la nota da la variante de Till.
«But the light which I had in the twelve aeons was 8700 myriad 2 times greater than that which I had with you in the world» — Libro I, capítulo 15: la cifra con que el texto mide esa diferencia, 8700 miríadas de veces; la nota da la equivalencia que propone Till, 87 millones.
«Now it happened when all those that were in the twelve aeons saw the great light which I had, they were all agitated against one another, and they ran from side to side in the aeons. And all the aeons and all the heavens and their whole order moved against one another, because of the great fear which they had because they did not know the mystery» — Libro I, capítulo 15: la agitación de los doce eones y de todos los cielos por no conocer el misterio que ocurría.
«Now it happened when they waged war against the light, they were all exhausted together, and they were cast down into the aeons, and they became like the earth-dwellers who are dead and have no breath in them» — Libro I, capítulo 15: los tiranos quedan exhaustos y caídos en los eones como muertos sin aliento.
«And I took a third part of all their power so that they should not work their wicked actions, and in order that when men who are in the world call upon them in their mysteries - those which the transgressing angels * brought down, namely their magic -- that when now they ca/1 upon them in their wicked actions, they are not able to complete them» — Libro I, capítulo 15: Jesús declara haber tomado un tercio de la potencia de los tiranos para que la magia que los ángeles transgresores bajaron no pueda cumplirse; el signo remite en nota a Judas 6.
«Now it happened when I came to their place, they rebelled and waged war against the light. And I took a third part of their power, so that they should not be able to complete their wicked actions. And (as for) the Heimarmene and the sphere over which they rule, I turned them, I placed them looking to the left for six months, as they complete their» — Libro I, capítulo 16: el episodio se repite casi palabra por palabra —la rebelión, el tercio de potencia y el giro de la Heimarmene—, y es una de las repeticiones que MacDermot señala en la Introduction.
«the great tyrant 1, and all the tyrants which are in all the aeons began·to wage war in vain against the light. And they did not know against whom they waged war, because they saw nothing except the greatly surpassing light» — Libro I, capítulo 15: Adamas el gran tirano y los tiranos de los eones hacen guerra en vano contra la luz sin saber contra quién; el tramo abre descabezado porque *And Adamas,* quedó en la plana 69 y el *1* es llamada de nota.
«I turned them and caused them to spend six months turned to the left, as they complete their (periods oO il~fluence, and to Iook to the right for six months, as they complete their (periods oO influence. However, through the command of the first ordinance and through the command of the First Mystery, Jeu 2 the Overseer of the Light had placed them so that they were looking to the left at all times, as they completed their (periods oO influence I and their actions» — Libro I, capítulo 15: la intervención sobre la Heimarmene y la esfera, obligadas a mirar seis meses a la izquierda y seis a la derecha, contra la disposición de Jeu el Supervisor de la Luz, que las tenía siempre a la izquierda; el impreso corta la efe en *(periods oO* y el OCR imprime *look* como *Iook* e *influence* como *il~fluence*.
«Now when he had said these things to his disciples, he said to them: "He who has ears to hear, Iet him hear" *. Now it happened when Mariam 1 heard these words as the Saviour was saying them, she stared for one hour into the air and said: "My Lord, command me that I speak openly". Jesus, the compassionate, answered and said to Mariam: "Mariam, thou blessed one, whom I will complete in all the mysteries of the height, speak openly, thou art she whose heart · is more directed to the Kingdom of Heaven than all thy brothers» — Libro I, capítulo 17: Mariam pide permiso para hablar abiertamente y Jesús se lo concede llamándola bienaventurada y de corazón más dirigido al Reino de los Cielos que todos sus hermanos; el OCR imprime *let* como *Iet*.
«Then Mariam said to the Saviour: "My Lord, the word which thou hast spoken» — Libro I, capítulo 18: Mariam pide a su vez que se aclare la frase sobre quien tiene oídos; el texto la llama Mariam aquí y Maria unas planas después, sin armonizar.
«because thou hast taken their power from them and from their astrologers and from their soothsayers and from those who tell men who are in the world all things which will happen, so that from this hour they will not understand anything which will happen so as to tell it» — Libro I, capítulo 18: el efecto que Mariam atribuye a esa toma de potencia, que astrólogos, adivinos y quienes predicen no entiendan ya nada de lo que va a pasar.
«Now concerning this word, my Lord, the power within the prophet Isaiah has spoken thus and has related once in a spiritual parable, speaking about the vision of Egypt : 'Where now Egypt, where are thy soothsayers and thy astrologers, and those who call from the earth, and those who call from their bellies» — Libro I, capítulo 18: Mariam aplica al caso la visión de Egipto del profeta Isaías, con sus adivinos, astrólogos y los que llaman desde el vientre; el texto habla de *the power within the prophet Isaiah*, no de Isaías sin más.
«That is, none of the archons will know what things thou wilt do from this hour. They (the archons) are Egypt, because they are matter» — Libro I, capítulo 19: la identificación que hace Mariam, los arcontes son Egipto porque son materia.
«he said: "Excellent, Maria. Thou art blessed beyond all women upon earth, because thou shalt be the pleroma of all pleromas and the completion of all completions» — Libro I, capítulo 19: la respuesta de Jesús a Maria, bienaventurada sobre todas las mujeres de la tierra y pleroma de todos los pleromas; aquí el texto la llama Maria.
«They will not fulfil them in the manner in which they fulfilled them from the beginning, because I have taken a third part of their power. But they will borrow from those who know the mysteries of the magic of the third aeon. And when they call upon the mysteries of the magic of those who are in the third aeon, they will fulfil them weil and certainly because I have not taken power from I that place, according to the command of the First Mystery» — Libro I, capítulo 20: la respuesta acota el alcance de la medida: la magia del tercer eón sigue cumpliéndose bien y con certeza porque de ahí no se tomó potencia.
«When the astrologers find the Heimarmene and the sphere turned to the left, according to their first distribution, then their words concur and they will say what is due to happen. But when they meet the Heimarmene or the sphere turned to the right, they do not speak anything of the truth» — Libro I, capítulo 21: la respuesta distingue los dos semestres: con la esfera vuelta a la izquierda, según el primer reparto, los astrólogos aciertan; vuelta a la derecha, no dicen nada verdadero.
«because I have turned their (periods of) in.fluence and their quadrangles and their triangles and their figures of eight 1, since their (periods of) injluence remained turned to the left from the beginning» — Libro I, capítulo 21: lo que el texto declara alterado son las influencias y las figuras del aparato astrológico, cuadrángulos, triángulos y figuras de ocho; la nota da la lectura literal *eight(fold) figures*.
«He who now will find their reckoning from the time when'· I turned them, placing them to spend six months looking _to their left hand parts, and six months looking to their right hand paths, and who will now consult them in this way, will know their (periods of) in.fluence with certainty, and he will predict all things that they will do» — Libro I, capítulo 21: la regla que el texto deja para acertar, contar desde el giro y consultar según los dos semestres.
«everything concerning which they will seek of their decans, they will tell them with certainty. However, when their soothsayers ca/1 upon their names as they are looking to thc right, they will not hear them, because they Iook in another form than their first ordinance in which Jeu established them, since their names are other when they are turned to the left than when they are turned to the right. And when they call upon them as they are turned to the right, they will not speak the truth to them, but in confusion they will confuse them, and with threats they will threaten them» — Libro I, capítulo 21: la adivinación por los decanos funciona con los arcontes vueltos a la izquierda; vueltos a la derecha no oyen, porque sus nombres son otros y confunden y amenazan; el texto remite a la ordenanza en que Jeu los puso.
«Those now who do not know their paths as they are turned to the right, with their triangles and their quadrangles and all their figures, they will find nothing of truth, but they will be confused in great confusion, and they will be in great error, and they will be deluded in great delusion» — Libro I, capítulo 21: quienes ignoran los caminos de la derecha, con sus triángulos, cuadrángulos y figuras, no hallan nada verdadero.
«because the works which they did in in the time when they were turned to the left in their quadrangles, in their triangles and in their figures of eight, these in which they continued as they. were turned to the left, I have now turned. And I have caused them to spend six months making all their patterns 1 turned to the right, so that they should be confused in confusion in their whole circuit. And furthermore I have caused them to spend six months turned to the left, doing the works oftheir» — Libro I, capítulo 21: el propósito declarado del giro, que los arcontes queden confundidos en todo su circuito; el impreso repite *in in* y el OCR pega *oftheir*.
«I will speak openly. The word which thou hast spoken : 'I have taken a third part of the power of the archons of all the aeons, and I have turned their Heimarmene and their sphere over which they rule, so that when the race of mankind call upon them in their mysteries - these which the transgressing angels have taught them for the completion of their evil and iniquitous deeds in the mystery of their magic» — Libro I, capítulo 18: Mariam repite las palabras de Jesús sobre el tercio de potencia y el giro de la Heimarmene, y nombra la magia que los ángeles transgresores enseñaron a los hombres.
«She said : "My Lord, all men who know the mystery of the magic of all the archons of all the aeons, and the magic of the archons of the Heimarmene and those of the sphere, as the transgressing angels have taught them, when they call upon them in their mysteries, that is their evil magic to prevent good things: will they, from this hour, fulfil them or not» — Libro I, capítulo 20: la pregunta de Maria sobre si la magia de los arcontes, de la Heimarmene y de la esfera seguirá cumpliéndose.
«Maria answered again and said: "My Lord, will the astrologers and the soothsayers not teil men, from this hour, what will happen» — Libro I, capítulo 21: la pregunta de Maria sobre si astrólogos y adivinos seguirán diciendo lo que va a pasar; el OCR imprime *tell* como *teil*.
«The power within Isaiah has once prophesied about thee saying : 'Y ou will not know from this hour what the Lord Sabaoth will do' 0 • Concerning the power of light which thou hast taken from Sabaoth the Good, who is in the place of the right» — Libro I, capítulo 19: Mariam liga la profecía a la potencia de luz que Jesús tomó de Sabaoth el Bueno y que está hoy en su cuerpo material.
«But when Maria heard the Saviour saying these words, she rejoiced greatly and she came before Jesus, she prostrated herself in his presence, she worshipped at his feet» — Libro I, capítulo 20: la escena de Maria postrándose a los pies de Jesús antes de preguntar.
«Jesus answered and said to Mariam : "Speak openly and do not fear. I will reveal all things which thou seekest» — Libro I, capítulo 20: la licencia que Jesús le da, hablar abiertamente y sin temor; el texto la llama aquí Mariam, dos renglones después de haberla llamado Maria.
«It happened when Jesus finished saying these words, Philip sat writing every word as Jesus said them. Now after this it happened that Philip came forward, he prostrated hirnself and worshipped at the feet of Jesus, saying : "My Lord, Saviour, give me authority that I speak in thy presence and that I question thee on this discourse before thou speakest with us of the p/aces to which thou hast gone for the sake of thy service» — Libro I, capítulo 22: el texto consigna que Felipe escribía cada palabra mientras Jesús hablaba, y le pide autoridad para preguntar; el OCR imprime *himself* como *hirnself*.
«for the sake of what mystery hast thou turned the bondage of the archons and their aeons and their Heimarmene and their sphere and all their places, and in confusion hast thou caused them to be confused in their paths, and to wander in their course? Hast thou now done this for the sake of the salvation of the world or not» — Libro I, capítulo 22: la pregunta de Felipe, si el giro de los arcontes y de su Heimarmene se hizo por la salvación del mundo.
«I have turned their paths for the salvation of all souls. Truly, truly, I say to you : unless I had turned their paths a multitude of souls would have been destroyed» — Libro I, capítulo 23: la respuesta de Jesús, que volvió sus caminos por la salvación de todas las almas y que sin eso una multitud se habría perdido.
«Now before thou didst come, the power within Isaiah, the prophet, prophesied concerning thee, that thou wouldst take away the power of the archons of the aeons, and that thou wouldst turn their sphere and their Heimarmene, so that from this hour they» — Libro I, capítulo 19: Mariam lee el pasaje de Isaías como profecía sobre la toma de la potencia de los arcontes y el giro de su esfera; el tramo se corta en el límite de chunk dentro de la misma plana y sigue en *would know nothing*.
«Because of this, I have turned their paths so that they are confused and agitated, and give up the power which is in the matter of their world, which they make into souls, so that those that will be saved with all the power are purified quickly and ascend, and those who will not be saved are quickly dissolved» — Libro I, capítulo 23: el efecto buscado, que los arcontes suelten la potencia que hay en la materia de su mundo para que las almas se purifiquen y suban pronto.
«Maria, the beautiful in her speech, came forward. The blessed one prostrated herself at the feet of Jesus and said : "My Lord, su.ffer me that I speak in thy presence, and be not angry with me because I trouble thee many times, questioning thee» — Libro I, capítulo 24: Maria, llamada la bella en su hablar y la bienaventurada, se disculpa por preguntar tantas veces; el OCR imprime *suffer* como *su.ffer*.
«However Jesus answered and said to Maria: "Excellent, Maria. Thou dost ask weil with an excellent question and thou dost seek everything with certainty and with accuracy. Now indeed I will not conceal anything from you from this hour, but I will reveal everything to you with certainty and openly. Hear now, Maria, and give ear, all you disciples» — Libro I, capítulo 25: Jesús elogia la pregunta de Maria y promete no ocultar nada; el OCR imprime *well* como *weil*.
«Before I preached to all the archons of the aeons, and all the archons of the Heimarmene and the sphere, they were all bound with their bonds, in their spheres and their seals, according to the manner in which Jeu, the Overseer of the Light, bad bound them from the beginning. And each one of them was continuing in bis rank and each one was proceeding according to his course, according to the manner in which Jeu, the Overseer of the Light, bad settled it» — Libro I, capítulo 25: el estado anterior de los arcontes, atados con sus ataduras, esferas y sellos según los puso Jeu el Supervisor de la Luz; el OCR imprime *had* como *bad*.
«And when the time came 1 of the number of Melchizedek 2 , the great Paralemptor of Light, he came to the midst of the aeons, and to all the archons which were bound in the sphere and in the Heimarmene, and he took away what is purified of the light from all the archons of the aeons, and from all the archons of the Heimarmene, and from those of the sphere, for he took away that which agitated them» — Libro I, capítulo 25: Melquisedec, el gran Paralemptor de la Luz, baja al medio de los eones y retira de los arcontes lo purificado de la luz; la nota advierte que los verbos del tramo van en presente de costumbre.
«And he moved the hastener that is over them and made their cycles turn quickly, and he (Melchizedek) took away their power which was in them, and the breath of their mouths, and the tears of their eyes, and the sweat of their» — Libro I, capítulo 25: de qué se extrae esa luz, de la potencia de los arcontes, del aliento de sus bocas, las lágrimas de sus ojos y el sudor de sus cuerpos; el tramo se corta en el cambio de plana y sigue en *bodies*.
«And Melchizedek, the Paralemptor of the Light, purified those powers, he carried their light to the Treasury of the Light» — Libro I, capítulo 26: Melquisedec purifica esas potencias y lleva su luz al Tesoro de la Luz.
«And all their matter was gathered together by the ministers of all the archons 1• And the ministers of all the archons of the Heimarmene and the ministers of the sphere which are below the aeons took them (the matter) and made them into souls of men and cattle and reptiles and beasts and birds. And they sent them to this world of mankind» — Libro I, capítulo 26: la materia restante la recogen los ministros de los arcontes y la hacen almas de hombres, ganado, reptiles, bestias y aves para este mundo; la nota da la variante de Till.
«And furthermore the paralemptors of the sun and the paralemptors of the moon when they looked up and they saw the patterns of the paths of the aeons, and the patterns of the Heimarmene and those of the sphere, they took the lightpower from them. And the paralemptors of the sun prepared to lay it down until they gave it to the paralemptor of Melchizedek, the purifier of the light» — Libro I, capítulo 26: los paralemptores del sol y de la luna toman la potencia de luz de los patrones de los eones, de la Heimarmene y de la esfera y la entregan al de Melquisedec; el OCR pega *lightpower*.
«And their material dregs they brought to the sphere which is below the aeons, and they made it into the souls of men and they also made it into (souls of) reptiles and cattle and beasts and birds, according to the cycle of the archons of that sphere, and according to all the patterns of its revolution» — Libro I, capítulo 26: las heces materiales bajan a la esfera y se hacen almas según el ciclo de los arcontes de esa esfera.
«archons of the aeons and the archons of the Heimarmene and the sphere and all their places and all their heavens and all their aeons were not dissolved. And the souls would have spent a great (period of) time outside. And there would have been delay in the completion of the number of perfect souls, which will be accounted among the inheritance of the height, through the mysteries, and will be in the Treasury of Light» — Libro I, capítulo 24: la razón que el texto da del giro, que no se demore la cuenta de las almas perfectas destinadas a la herencia de la altura y al Tesoro de la Luz; el tramo abre descabezado porque la frase empieza en la plana 85.
«Maria answered and said to Jesus: "My Lord, in what manner would the souls be delayed outside or in what form will they be quickly purified» — Libro I, capítulo 24: la pregunta de Maria sobre cómo se demorarían las almas fuera o cómo se purificarían pronto.
«It happened when they became weak, their power began to cease within them, and they became weak in their power. And their light, which was in their p/ace, ceased. And their kingdom dissolved. And the All was quickly carried up» — Libro I, capítulo 26: al debilitarse los arcontes cesa su luz y se disuelve su reino, y el Todo es llevado arriba de prisa.
«It happened now when these things in their time were known, and when the number of the cipher of Melchizedek, the Paralemptor (of the Light), occurred, he came forth, and he went into the midst of the archons of all the aeons, and to the midst of all the archons of the Heimarmene and those of the sphere. And he agitated them, and he caused them quickly to abandon their cycles, and immediately they were afflicted, and they cast the power out of themselves, out of the breath of their mouths, and out of the tears of their eyes, and out of the sweat of their bodies» — Libro I, capítulo 26: la cifra de Melquisedec vuelve a cumplirse y los arcontes sueltan la potencia por el aliento, las lágrimas y el sudor.
«And the matter of their dregs was surrounded and swallowed by all the arc/wns of the aeons and the archons of the Heimarmene and those of the sphere, and they did not allow them to go and become souls in the world» — Libro I, capítulo 26: la respuesta de los arcontes, tragarse las heces de su materia para que no salgan a hacerse almas en el mundo; el OCR imprime *archons* como *arc/wns*.
«These things were now fully completed before their power I diminished within them, and they declined and they» — Libro I, capítulo 26: el texto marca el momento en que la potencia de los arcontes mengua dentro de ellos; el tramo se corta antes de la nota al pie y sigue en la plana 93, *weakened or they became powerless*.
«power might not cease within them and their rulership (kingdom) dissolve. And they swallowed them so that they should not dissolve, but that they should be retarded, and should spend a great time until the completion of the number of perfect souls which would be in the Treasury of the Light» — Libro I, capítulo 26: por qué se tragan su materia, para retardarse y durar hasta que se complete el número de las almas perfectas del Tesoro de la Luz; el tramo abre descabezado porque la frase empieza en la plana 93.
«lt happened now as the archons of the aeons and those of the Heimarmene and those of the sphere continued acting after this type; as they turned themselves they ate the dregs of their matter, they did not allow them to become souls in the world of mankind, so that they might be retarded as rulers. And the powers, namely the powers within them which were souls, spent a great time outside this. Now these remained making two cycles continually» — Libro I, capítulo 27: mientras los arcontes comen las heces de su materia, las potencias que eran almas pasan mucho tiempo fuera, en dos ciclos continuos.
«It happened now when I came to go forth for the service for the sake of which I was appointed, through the command of the First Mystery, I came forth to the midst of the tyrants of the archons of the twelve aeons. And my garment of light was upon me, and I was shining exceedingly, there being no measure to the light which I had» — Libro I, capítulo 27: Jesús narra su salida al medio de los tiranos de los doce eones con el vestido de luz puesto.
«the great Adamas, the Tyrant, and all the tyrants of the twelve aeons all began to wage war with the light of my garment, wishing to restrain it for themselves, so that they might still be retarded in their rulership (kingdom). These now acted thus, I not knowing with whom» — Libro I, capítulo 27: Adamas el Tirano y los tiranos de los doce eones guerrean contra la luz del vestido para retenerla y seguir gobernando; el tramo se corta en el cambio de plana y sigue en la 97, *they waged war*.
«But I turned their rotation or their aspect to another rank. And I caused them to spend another six months looking to the works of their (periods of) in.fluence in the quadrangles of the right, and in their triangles, and in those which are in their aspect, and in their pattern of eight» — Libro I, capítulo 27: el otro semestre, mirando a los cuadrángulos y triángulos de la derecha.
«And I caused the archons of the aeons to be confused with much confusion, and I caused them to wander in error, together with all the archons of the Heimarmene and those of the sphere. And I agitated them greatly. And they were now, from this time, not able to turn themselves to the dregs of their matter in order to swallow it, so that their places might be continually retarded, and so that they might spend a great time as rulers» — Libro I, capítulo 27: el efecto, que los arcontes no puedan volverse a las heces de su materia para tragarla y así retardar sus lugares.
«But when I had taken a third part of their power, I turned their sphere to cause them to spend (a period of) time looking to the left and to spend another (period of) time looking to the right. I turned their whole path and their whole course, and I caused the path of their course to be accelerated, so that they might be purified quickly, I and they might go» — Libro I, capítulo 27: el giro de la esfera y la aceleración del curso para que las almas se purifiquen y suban pronto; el tramo se corta antes de la nota y sigue en la plana 99, *upwards quickly*.
«And I lessened their cycles, and I made their path easier, and it was greatly accelerated, and they were confused in their path, and from this time they were not able to swallow the matter of the dregs of what is purified of their light» — Libro I, capítulo 27: el acortamiento de los ciclos deja a los arcontes sin poder tragarse la materia de las heces de su luz purificada.
«And further I lessened their times and their periods, so that the perfect number of souls which will receive mysteries and which will be in the Treasury of the Light should be completed quickly» — Libro I, capítulo 27: el fin declarado del acortamiento de tiempos y periodos, que se complete pronto el número perfecto de almas que recibirán misterios.
«And unless I had turned their courses and unless I had lessened their periods, they would not have allowed any souls to come to the world, on account of the matter of their dregs which they swallowed, and they would have destroyed a multitude of souls» — Libro I, capítulo 27: la consecuencia contraria, que los arcontes no habrían dejado venir almas al mundo y habrían destruido una multitud.
«On account of this now, I have said to you at this time: 'I have lessened the times for the sake of my chosen ones, otherwise none ofthe souls could have been saved» — Libro I, capítulo 27: la frase que Jesús se cita a sí mismo sobre haber acortado los tiempos por sus elegidos; el OCR pega *ofthe*.
«And had I not lessened their period'>, none of the material souls would have been saved, hut they would have been consumed in the fire which is in the .flesh of the archons» — Libro I, capítulo 27: la acotación final, que sin el acortamiento las almas materiales se habrían consumido en el fuego que hay en la carne de los arcontes; el OCR imprime *flesh* como *.flesh* y *periods* con apóstrofo.
«When they now rebelled and waged war with the light, I then turned the paths and the Courses of their aeons, and the paths of their Heimarmene and their sphere, according to the command of the First Mystery, and I caused them to spend six months looking to the triangles of the left, and to the quadrangles, and to those in their aspect 1, and to their pattern of eight, according to the manner in which they were at first» — Libro I, capítulo 27: la respuesta al asedio, volver los caminos y cursos de los eones y hacerlos mirar seis meses a los triángulos de la izquierda, los cuadrángulos y su figura de ocho; la nota da la variante de Till *opposite them* para *in their aspect*.
«they worshipped him and they said to him: "We are blessed beyond all men, for thou hast revealed to us these great events» — Libro I, capítulo 27: los discípulos se postran y se declaran bienaventurados sobre todos los hombres por lo revelado.
«Hear [hear] concerning the things which happened to me among the archons of the twelve aeons, and all their archons and their Iords and their powers (exousiai) and their angels and their archange/s. Now when they saw the garment of light which was upon me, they and their unpaired ones, each one of them saw the mystery of his name which was in the garment of light which was upon me. They all prostrated themselves together, they worshipped the garment of light which was upon me» — Libro I, capítulo 28: cada uno de los arcontes de los doce eones ve en el vestido el misterio de su propio nombre y se postra; los corchetes marcan la ditografía que los Sigla mandan omitir en la traducción.
«And all their triple-powered ones and their great forefathers and their unbegotten ones and their self-begotten ones and their begatten ones and their gods and their Iight-sparks and their luminaries, in a word, all their great ones saw the tyrants of their place, that their power was diminished within them, and that they were in a state of weakness» — Libro I, capítulo 28: el catálogo de los grandes de cada lugar que ven menguada la potencia de sus tiranos; el OCR imprime *begotten* como *begatten* y *light-sparks* como *Iight-sparks*.
«But they worshipped at a little distance from me. However, they worshipped the light of my garment, and they all cried out at once as they sang praises to the innermost of the inner» — Libro I, capítulo 29: adoran a poca distancia y cantan alabanzas a lo más interior de lo interior.
«It happened moreover, when these things happened to the tyrants which are among the archons, they were all enfeebled, they feil down in their aeons, and they became like men of this world who are dead, having no breath within them, as they did moreover at the time when I took away their power from them» — Libro I, capítulo 29: los tiranos quedan debilitados y caídos como muertos sin aliento; el OCR imprime *fell* como *feil*.
«It happened now after this, when I came forth from those aeons, each one of all those who are in the twelve aeons were all bound within their ranks, and they completed their works according to the manner in which I had disposed it, that they should spend six months turned to the left, doing their works in their quadrangles, and their triangles and those in their aspects» — Libro I, capítulo 29: al salir de los eones cada cual queda atado a su rango y cumpliendo los dos semestres dispuestos.
«Now it happened after these things I came to the height to the veils of the thirteenth aeon. Now it happened that when I reached their veils, they drew themselves I and» — Libro I, capítulo 29: la llegada a los velos del eón decimotercero, que se apartan; la *I* suelta es el corte de columna y el tramo sigue en la plana 105, *they opened to me*.
«I found the Pistis Sophia 1 below the thirteenth aeon alone, none of them being with her. But she dwelt in that place, sorrow.ful and grieving because she had not been taken to the thirteenth aeon, her place in the height. And furthermore she was sorrowful on account of the torments which the Authades 2 inflicted on her, he being one of the three triple-powered ones» — Libro I, capítulo 29: el hallazgo de la Pistis Sophia sola bajo el eón decimotercero, afligida por no haber sido llevada a su lugar y por los tormentos del Autoengendrado; el OCR imprime *sorrowful* como *sorrow.ful*.
«Now it happened, when the Pistis Sophia saw me shining exceedingly, there being no measure to the light which I had, she was in great agitation and she looked at the light of my garment. She saw the mystery of her name in my garment and the whole glory of its mystery because she was previously in the place of the height in the thirteenth aeon» — Libro I, capítulo 29: la Pistis Sophia ve en el vestido el misterio de su nombre porque antes estaba en el lugar de la altura, en el eón decimotercero.
«But she was wont to sing praises to the light in the height which she saw in the veil of the Treasury of the Light» — Libro I, capítulo 29: lo que ella hacía, cantar alabanzas a la luz de la altura que veía en el velo del Tesoro de la Luz.
«of their name in my garment and they tried to come to worship the mystery of their name in my garment, and they were not able, on account of the great light which I bad» — Libro I, capítulo 29: los arcontes intentan adorar el misterio de su nombre en el vestido y no pueden por la gran luz; el tramo abre descabezado porque *And they contemplated I the mystery* quedó en la plana 101.
«all the archons, which are with the two great triple-powered ones, looked on, and also her invisible one which is paired with her, 1 and the other 22 invisible» — Libro I, capítulo 29: quienes la miran cantar, los arcontes con los dos grandes triples poderes, su invisible pareja y los otros veintidós invisibles; el tramo se corta antes de las notas y sigue en la plana 107, *emanations*.
«since the Pistis Sophia with her partner, with the other 22 emanations make up the 24 emanations 1, which the great invisible forefother with the two great triple-powered ones has emanated» — Libro I, capítulo 30: la Pistis Sophia con su pareja y las otras veintidós emanaciones forman las veinticuatro emanadas por el gran antepasado invisible; el OCR imprime *forefather* como *forefother*.
«Mariam came forward and said: "My Lord, I heard thee at the time when thou didst say that the Pistis Sophia herself is one of the 24 emanations. How is she not in their p/ace? Moreover thou hast said: 'I found her below the thirteenth aeon» — Libro I, capítulo 30: la objeción de Mariam, que si la Pistis Sophia es una de las veinticuatro emanaciones no se entiende que estuviera fuera de su lugar; el OCR imprime *It* como *1t*.
«it happened now, through the ordinance of the First Mystery, the Pistis Sophia looked to the height, she saw the light of the veil of the Treasury of the Light, and she desired to go to that p/ace. And she was not able to go to that p/ace. Moreover shc ceased performing the mystery of the thirteenth aeon, but she sang praises to the light of the height which she saw in the light of the veil of the Treasury of the Light» — Libro I, capítulo 30: la respuesta, que la Pistis Sophia miró a la altura, vio la luz del velo del Tesoro de la Luz, quiso ir y no pudo, y dejó de cumplir el misterio de su eón para cantar a esa luz.
«And the great triple-powered Authades- the third triple-powered one who is in the thirteenth aeon, who had been disobedient - had not emanated all that was purified of his inner power, nor had he given what was purified of his light at the time when the archons had given their purification, and he had wished to be Iord over the whole thirteenth aeon and those beneath it» — Libro I, capítulo 30: el Autoengendrado, tercero de los triples poderes del eón decimotercero, no había emanado lo purificado de su potencia y quería ser señor del eón entero; el OCR imprime *lord* como *Iord*.
«Arid he emanated from within hirnself a great lion-faced power. And from out of the matter within him, he emanated forth a further multitude of material emanations which were very powerful. And he sent them to the places below, to the parts of the Chaos, so that they should pursue the Pistis Sophia there and take her power from her» — Libro I, capítulo 30: el Autoengendrado emana de sí una gran potencia de rostro de león y una multitud de emanaciones materiales y las manda al Caos a perseguir a la Pistis Sophia; el OCR imprime *And* como *Arid* y *himself* como *hirnself*.
«And the archons which continued or persisted in performing the mystery hated her. And all the watchers which were at the gates of the aeons also hated her» — Libro I, capítulo 31: también la aborrecen los arcontes que seguían cumpliendo el misterio y los vigilantes de las puertas de los eones.
«It happened now after this, through the ordinance of the first ordinance, the great triple-powered Authades, who is one of the three trip/e-powered ones, persecuted the Sophia in the thirteenth aeon, so that she should Iook at the parts below, so that she should see in that place bis light power, which has a lion-face, and she should desire it, and come to that place, and her light would be taken from her» — Libro I, capítulo 31: el plan del Autoengendrado, que ella mire abajo, vea la potencia de rostro de león, la desee y baje a perder su luz; el OCR imprime *look* como *Iook* y *his* como *bis*.
«lt happened now after this she looked down. She saw bis power of light in the parts below, and she did not know that it was that of the triple-powered Authades. But she thought that it was from the light which she bad seen from the beginning in the height, which was from the veil of the Treasury of the Light» — Libro I, capítulo 31: ella confunde esa potencia con la luz que había visto en la altura, en el velo del Tesoro de la Luz.
«And she thought to herself: "I will go to that p/ace without my partner, and take the light, and create of it for myself aeons of light, so that I shall be able I to go to the Light of Lights which is in the highest» — Libro I, capítulo 31: el propósito que el texto le atribuye, ir sin su pareja, tomar la luz y hacerse eones de luz para llegar a la Luz de las Luces; el tramo se corta en el cambio de plana y sigue en la 113, *height*.
«Now as she was thinking these things, she came forth from her place in the thirteenth aeon, and she came out to the twelve aeons 1 • The archons of the aeons persecuted her, and they were angry with her, because she had thought to have greatness 2 • However, she came forth from the twelve aeons, she came to the places of the Chaos» — Libro I, capítulo 32: ella sale del eón decimotercero y de los doce eones hasta los lugares del Caos, perseguida por los arcontes; la nota declara que el manuscrito dice *to the twelfth aeon*, no *to the twelve aeons*.
«There existed an archon with a lion-face in the Chaos, whose one half was fire and whose other half was darkness, namely Jaldabaoth 3 , of whom I have spoken to you many times» — Libro I, capítulo 32: el arconte de rostro de león del Caos, mitad fuego y mitad tiniebla, se nombra Jaldabaoth.
«Now when these things had happened, the Sophia became very greatly weakened. And again that light-power with a lion-face began to take away all the light-powers from the Sophia. And all the material powers of the Authades surrounded the Sophia at the same time, they oppressed her» — Libro I, capítulo 32: la Sophia queda muy debilitada y las potencias materiales del Autoengendrado la oprimen.
«Now it happened, as she sang praises to the place of the height, all the archons which are in I the twelve aeons» — Libro I, capítulo 30: mientras ella canta al lugar de la altura, los arcontes de los doce eones de abajo la miran; el tramo se corta antes de la nota y sigue en la plana 109, *beneath hated her because she ceased from their mystery*.
«And she made her way to the light-power with a lion-face in order to swallow it» — Libro I, capítulo 32: ella se dirige a la potencia de rostro de león para tragarla; el tramo se corta en el límite de chunk, dentro de la misma plana.
«Authades surrounded her. And the great light-power with a lion-face swallowed the light-powers in the Sophia. And it purified her light and swallowed it, and her matter was cast forth to the Chaos» — Libro I, capítulo 32: las emanaciones materiales del Autoengendrado la rodean y la potencia de rostro de león devora sus potencias de luz; el tramo abre descabezado por el corte de chunk.
«0 Light of Lights, in whom I have believed from the beginning, hear my repentance now at this time, 0 Light; save me, 0 Light, for wicked thoughts have entered into me» — Libro I, capítulo 32, primer arrepentimiento, versículo 1: la Pistis Sophia pide ser salvada porque entraron en ella pensamientos malos; el cero del impreso es la O vocativa.
«I looked, 0 Light, to the parts below. I saw a light in that place, and I thought : I will go to that place to receive that light. And I went, and I came to be in the darkness which is in the Chaos below. And I was not able to proceed out to go to my place, because I was oppressed among all the emanations of the Authades. And the lion-faced power took away my inner light» — Libro I, capítulo 32, primer arrepentimiento, versículo 2: ella narra su propia bajada, haber visto una luz abajo, ir por ella y quedar en la tiniebla del Caos sin poder volver.
«And I cried out for help, and my voice did not penetrate the darkness. And I looked to the height, so that the Light in which I bad believed might help me» — Libro I, capítulo 32, versículo 3: su grito no atraviesa la tiniebla y mira a la altura a la Luz en que había creído.
«And when I looked to the height, I saw all the archons of the aeons 1, that they were numerous and they looked down upon me, rejoicing over me, although I had done nothing evil to them, but they had ha~ed me without cause» — Libro I, capítulo 32, versículo 4: los arcontes de los eones se alegran de su caída sin que ella les haya hecho mal; la nota da la variante de Till sobre la sintaxis del versículo.
«And when the emanations of the Authades saw the archons of the aeons rejoicing over me, they knew that the archons of the aeons would not help me. And those emanations which oppressed me without cause were encouraged. And they took from me the light which I did not take from them» — Libro I, capítulo 32, versículo 4: al ver que los arcontes no la ayudarán, las emanaciones se envalentonan y le quitan la luz que ella no les había quitado.
«Now at this time, 0 true Light, thou knowest that I have done these things in my simplicity, thinking that the lion-faced light belonged to thee, and the sin which I have committed is manifest in thy presence» — Libro I, capítulo 32, versículo 5: ella declara haber obrado en su simpleza, creyendo que la luz de rostro de león era de él, y reconoce su pecado.
«For on account of thee and thy light I have come to be in this oppression, and shame has covered me. 8. And because of the delusion of thy light, I have become a stranger to my brothers, the invisible ones, and also to the great emanations of the Barbelo» — Libro I, capítulo 32, versículos 7 y 8: por la luz de él cayó en la opresión y se volvió extraña a sus hermanos los invisibles y a las emanaciones de la Barbelo.
«These things happened to me, 0 Light, because I was eager for thy dwelling-place. And the anger of the Authades came down upon me - this one who did not obey thy command to emanate from the emanation of his power - beca~se I was in his aeon and not performing his mystery» — Libro I, capítulo 32, versículo 9: ella liga su desgracia al deseo de la morada de la Luz y a la ira del Autoengendrado, que no obedeció el mandato de emanar de su potencia.
«And the watchers of the gates of the aeons were seeking me, and all those who continued in their mystery mocked me» — Libro I, capítulo 32, versículos 11 y 12: sola en el Caos, buscada por los vigilantes de las puertas y burlada por los que seguían en su misterio.
«But ·I looked up to the height to thee, 0 Light. And I believed in thee. Now at this time, 0 Light of Lights, I am oppressed in the darkness of the Chaos. If now thou dost wish to come to save me - great is thy compassion - hear me truly and save me» — Libro I, capítulo 32, versículo 13: la petición central del arrepentimiento, que la Luz baje a salvarla de la tiniebla del Caos.
«Save me out of the matter of this darkness, so that I shall not be immersed in it, and that I shall be saved from the emanations of the deity, Authades, which oppress me, and from their evils. 15. Do not allow this darkness to immerse me, and do not allow this lion-faced power to swallow up all my power completely. And do not allow this Chaos to cover over my power» — Libro I, capítulo 32, versículos 14 y 15: pide no ser sumergida en la materia de la tiniebla ni tragada del todo por la potencia de rostro de león.
«Save me, on account of the archons which hate me, for thou knowest my affiiction and my torment, and the torment of my power which they have taken from me. Those who have put me into all these evils are in thy presence. Deal with them according to thy will» — Libro I, capítulo 32, versículo 19: pide ser salvada de los arcontes y deja a voluntad de la Luz el trato con quienes la pusieron en esos males; el OCR imprime *affliction* como *affiiction*.
«My power looked forth from the midst of the Chaos, and from the midst of the darkness. I looked for my partner, that he should come and fight for me, and he did not come» — Libro I, capítulo 32, versículo 20: ella busca a su pareja para que pelee por ella y él no viene.
«And when I sought for light, I was given datkness. And when I sought for my power, I was given matter» — Libro I, capítulo 32, versículo 21: la fórmula del trueque, luz por tiniebla y potencia por materia; el OCR imprime *darkness* como *datkness* y la nota dice que Till enmienda la división de versículos de Schmidt.
«Now at this time, 0 Light of Lights, Iet the darkness and the matter which the emanations of the Authades have brought upon me become a snare for them, and Iet them be ensnared therein. And do thou repay them and bring disgrace upon them, so that they do not come to the place of their Authades» — Libro I, capítulo 32, versículo 22: la petición de vuelta, que la tiniebla y la materia con que la cercaron sean lazo para ellos.
«Let them remain in darkness and not see the light. Let them Iook at the Chaos at all times, and do not Iet them Iook at the height. 24. Bring down upon them their vengeance, and Iet thy judgment seize them» — Libro I, capítulo 32, versículos 23 y 24: que queden en la tiniebla mirando el Caos y no la altura, y que los alcance el juicio; el OCR imprime *let* y *look* con ele mayúscula.
«The Pistis Sophia cried out very much. She cried out to the Light of Lights which she had seen from the» — Libro I, capítulo 32: el texto introduce el primer arrepentimiento, dicho por la Pistis Sophia a la Luz de las Luces; el tramo se corta antes de las notas y sigue en la plana 115, *beginning, I in which she had believed*.
«wicked things of himself, not knowing that, unless I was humbled according to thy ordinance, he would have had no power over me. 26. But when thou didst humble me, according to thy ordinance, I was persecuted the more. And their emanations inflicted torments upon my humiliation» — Libro I, capítulo 32, versículos 25 y 26: ella declara que la humillación fue por la ordenanza de la Luz y que aun así la persiguieron más; el tramo abre descabezado por el corte de chunk.
«And they took a light-power from me. And furthermore they .began to torment me greatly 1, in order to take away all the light that was in me. On account of these things into which I was put, do not Iet them go up to the thirteenth aeon, the place of righteousness» — Libro I, capítulo 32, versículo 27: ella pide que quienes la atormentaron no suban al eón decimotercero, llamado el lugar de la justicia; la nota da la variante de Till.
«And do not Iet them be numbered within the portion of those who purify themselves and their light. And do not Iet them be numbered among those who will repent quickly, so that they will quickly receive mysteries in the light» — Libro I, capítulo 32, versículo 28: pide que no se los cuente entre los que se purifican ni entre los que se arrepienten pronto y reciben misterios.
«For they have taken my.light fromme. And my power has begun to decrease within me. And I Iack my light» — Libro I, capítulo 32, versículo 29: la mengua de su potencia por la luz que le quitaron; el OCR pega *my.light* y *fromme*.
«And may my song of praise, 0 Light, please thee, like an excellent mystery which is received into the gates of light, which those who will repent, will recite, and whose light they will purify» — Libro I, capítulo 32, versículo 31: ella pide que su canto valga como misterio recibido en las puertas de la luz y lo destina a los que se arrepientan.
«Now at this time, Iet all material things rejoice; seek the light, all of you, so that the power of your souls, which is within you, may live» — Libro I, capítulo 32, versículo 32: el arrepentimiento se vuelve llamado a todas las cosas materiales, que busquen la luz para que viva la potencia de sus almas.
«Because the Light has heard the material things, and it will not leave any material things which it has not purified» — Libro I, capítulo 32, versículo 33: la promesa que cierra el arrepentimiento, que la Luz no dejará materia sin purificar.
«For God will save their souls out of all matter, and a city will be prepared in the light; and all souls which will be saved will dwell in that city, and they will inherit it» — Libro I, capítulo 32, versículo 35: la ciudad preparada en la luz donde habitarán las almas salvadas.
«he said to them: "This is the song of praise which the Pistis Sophia spoke in the first repentance, as she repented for her sin. And she spoke of all the things which had happened to her» — Libro I, capítulo 33: Jesús cierra el primer arrepentimiento nombrándolo como tal, cantado por la Pistis Sophia al arrepentirse de su pecado.
«Hear now, that I may speak concerning the repentance which the Pistis Sophia said, as she spoke of her sin, and all the things which had happened to her. Thy light-power once prophesied about it through David, the prophet, in the 68th Psalm» — Libro I, capítulo 33: Maria enuncia el método de interpretación de todo el libro, que la potencia de luz profetizó eso por David en el salmo sexagésimo octavo.
«Those who hate me without cause have become more numerous than the hairs of my head. My enemies that persecute me with violence have become strong. They deprived me of those things which I did not steal. 5. 0 God, thou knowest my foolishness; and my sins are not hidden from thee» — Libro I, capítulo 33, salmo, versículos 4 y 5: los que odian sin causa y la confesión de la propia necedad, que Maria hace corresponder con el versículo 4 del arrepentimiento.
«For I have borne disgrace on thy account; shame has covered my face. 8. I have become a stranger to my brothers, a stranger to the sons of my mother» — Libro I, capítulo 33, salmo, versículos 7 y 8: la vergüenza y el extrañamiento de los hermanos, correlato del versículo 8 del arrepentimiento.
«But I was praying in my soul to thee, 0 Lord; it is the time ofthy pleasure, 0 God; in the magnitude of thy mercy, hear truly for my salvation. 14. Save me from this mire, that I do not sink in it. Let me be saved from those that hate me and from the depths of the waters» — Libro I, capítulo 33, salmo, versículos 13 y 14: la súplica de ser salvado del fango y de los que aborrecen.
«Let not the water flood immerse me. Let not the abyss swallow me up; Jet not a pit close its mouth over me» — Libro I, capítulo 33, salmo, versículo 15: que no lo sumerja la inundación ni lo trague el abismo; el OCR imprime *let* como *Jet*.
«Save me on account of my enemies;.for thou knowest my reproach and my shame and my infamy. All that qfflict me are before thee» — Libro I, capítulo 33, salmo, versículo 19: correlato casi literal del versículo 19 del arrepentimiento; el OCR pega *enemies;.for* y deforma *afflict*.
«They gave me gall for my food; they made me drink vinegar for my thirst. 22. Let their tab/e become a snare in their presence; and a stumbling block and a retribution and a disgrace» — Libro I, capítulo 33, salmo, versículos 21 y 22: la hiel y el vinagre y la mesa vuelta lazo, que Maria hace corresponder con la petición de vuelta del arrepentimiento.
«Let them be effaced from the book of the living, and let them not be written with the righteous» — Libro I, capítulo 33, salmo, versículo 28: que sean borrados del libro de los vivientes.
«Let the poor see and rejoice; seek God that your souls may live. 33. For the Lord has heard the poor and he has not despised those in fetters» — Libro I, capítulo 33, salmo, versículos 32 y 33: correlato del llamado final del arrepentimiento; la nota da la lectura literal *in copper chains*.
«Maria came forward again and said: "My Lord, there are ears to my man of light 1, and I hear in my light-power, and thy Spirit, which is with me, has made me sober» — Libro I, capítulo 33: Maria declara desde dónde interpreta, los oídos de su hombre de luz y su potencia de luz, con el Espíritu que está con ella; la nota da la variante de Schmidt *light-dweller*.
«I have sunk or been immersed by the mire of the abyss, and there was no power. I came to the depths of the sea; a storm wind overwhelmed me. 3. · I have suiTered as I cried out. My throat has gone. My eyes have failed as I waited upon God» — Libro I, capítulo 33, salmo, versículos 2 y 3: el fango del abismo y el viento de tormenta, correlato de la bajada al Caos; el OCR imprime *suffered* como *suiTered*.
«Pour out upon them thy wrath, and let the fury of thy wrath take hold of them. 25. Let their dwelling-place be made desolate and let there be no inhabitant in their dwelling-places. 26. For they have persecuted him whom thou hast smitten; they have added to the pain of their blow 1• 27. They have added iniquity to their iniquities; let them not come into thy righteousness» — Libro I, capítulo 33, salmo, versículos 24 a 27: la ira pedida sobre los perseguidores; la nota da la variante de Schmidt *their wound*.
«I will bless the name of God in song, and raise him up in blessing. 31. lt will please God more than a young bull which carries horns and hoofs» — Libro I, capítulo 33, salmo, versículos 30 y 31: el canto vale más que el novillo con cuernos y pezuñas; el OCR imprime *It* como *lt*.
«For God will save Zion; and the cities of Judaea will be built, and (men) will dwell there and inherit it. 36. The seed of bis servants will take possession of it, and they that Iove bis name will dwell in it» — Libro I, capítulo 34, salmo, versículos 35 y 36: Sión y las ciudades de Judá en lugar de la ciudad de luz del arrepentimiento; el signo remite en nota al salmo 68.1-36.
«Now it happened when Mariam finished saying these words to Jesus in the midst of the disciples, she said to him; "My Lord, this is the interpretation of the mystery of the repentance of the Pistis Sophia» — Libro I, capítulo 34: Mariam cierra su interpretación nombrándola como tal, la del misterio del arrepentimiento.
«he said to her: "Excellent, Mariam, thou blessed one, thou pleroma or thou all-blessed pleroma, who will be blessed among all generations» — Libro I, capítulo 34: la respuesta de Jesús a Mariam, llamada bienaventurada y pleroma; el signo remite en nota a Lucas 1.48.
«The Pistis Sophia continued again, she also sang a second repentance, in which she spoke thus : I. '0 Light of Lights, I have believed in thee. Do not leave me in the darkness until the completion of my time» — Libro I, capítulo 35: el texto introduce el segundo arrepentimiento y su versículo primero.
«Let the power of thy light save me and carry me to the aeons on high, for it is thou who savest me and takest me to the height of thy aeons» — Libro I, capítulo 35, segundo arrepentimiento, versículo 3: la petición de ser llevada a los eones de lo alto.
«Save me, 0 Light, from the hand of this lion-faced power, and from the hands of the emanations of the deity, Authades» — Libro I, capítulo 35, versículo 4: la petición de ser salvada de la potencia de rostro de león y de las emanaciones del Autoengendrado.
«And I have believed in it from the hour that it emanated me forth. And thou indeed art he who caused me to be emanated forth. And I have indeed believed in thy light from the beginning» — Libro I, capítulo 35, versículo 6: ella declara haber creído en esa luz desde la hora en que fue emanada por ella.
«And when I believed in thee, the archons of the aeons mocked me, saying : she has ceased in her mystery. lt is thou who wilt save me. And thou art my Saviour. And thou art my mystery, 0 Light» — Libro I, capítulo 35, versículo 7: la burla de los arcontes, que ella cesó en su misterio, y la respuesta de que la Luz es su misterio.
«For my whole light-power has been taken away from me. And all the emanations of the Authades have surrounded me. They wanted to take all my light from me completely, and they watched for my power» — Libro I, capítulo 35, versículo 10: las emanaciones del Autoengendrado la rodean para quitarle toda la luz.
«They were saying at the same time to one another : the light has left her 1 ; Iet us seize her and take away all the light within her» — Libro I, capítulo 35, versículo 11: lo que se dicen entre sí los perseguidores; la nota advierte que el manuscrito dice *the light has left me*, no *her*.
«May those who want to take away my power fall and become powerless. May those who want to take away my light-power from me be wrapped in darkness and exist in powerlessness» — Libro I, capítulo 36, versículo 13: la petición de vuelta que cierra el segundo arrepentimiento.
«This is the second repentance which the Pistis Sophia said, singing praises to the light» — Libro I, capítulo 36: el texto rotula el pasaje como segundo arrepentimiento.
«Peter leapt forward, he said to Jesus: "My Lord, we are not able to suffer this woman who takes the opportunity from us, and does not allow anyone of us to speak, but she speaks many times» — Libro I, capítulo 36: la queja de Pedro contra Maria, que toma la ocasión y no deja hablar a nadie; el texto la consigna sin resolverla y Jesús responde abriendo la palabra a quien la entienda.
«Jesus answered, he said to his disciples : "Let him in whom the po~er of his Spirit has welled up so that he understands what I say, come forward and speak. Nevertheless, thou Peter, I see thy power within thee understands the interpretation of the mystery of the repentance which the Pistis Sophia spoke. Now at this time do thou, Peter, speak the thought of her repentance in the midst of thy brethren» — Libro I, capítulo 36: la respuesta de Jesús, que hable aquel en quien haya brotado la potencia de su Espíritu, y el encargo a Pedro de interpretar el segundo arrepentimiento.
«Peter answered, however, he said to Jesus: "Lord, hear, so that I say th~ thought of her repentance, about which thy power once prophesied through David the prophet, saying her repentance in the 70th Psalm» — Libro I, capítulo 36: Pedro declara el mismo método que Maria, la profecía por David, y nombra el salmo septuagésimo.
«0 God, my God, I have trusted in thee; Iet me never be put to shame. 2. Save me in thy righteousness and deliver me. Incline thy ear to me and save me» — Libro I, capítulo 36: el arranque del salmo septuagésimo que Pedro recita como interpretación del segundo arrepentimiento.
«I have relied upon thee from the womb; thou hast brought me forth from my mother's womb; my memory is of thee at all times» — Libro I, capítulo 36, salmo, versículo 6: correlato del versículo en que la Pistis Sophia dice haber creído desde que fue emanada.
«I have become for many like the crazy; thou art my he/p and my strength, thou art my Saviour, ü- Lord. 8. My mouth has been filled with blessings, so that I might bless the glory of thy greatness all the day» — Libro I, capítulo 36, salmo, versículos 7 y 8: la boca llena de bendiciones, correlato del versículo 8 del arrepentimiento; el impreso rinde *O Lord* como *ü- Lord*.
«Saying at the same time : God has forsaken him; run and seize him, for there is none to save him» — Libro I, capítulo 36, salmo, versículo 11: correlato de lo que se dicen los perseguidores en el arrepentimiento; el tramo cruza el corte de chunk dentro de la misma plana.
«The Saviour answered and said to Peter: "Weil done, Peter, this is the interpretation of her repentance. You are blessed byond all men upon earth, for I have revealed to you these mysteries» — Libro I, capítulo 37: el Salvador aprueba la interpretación de Pedro; el OCR imprime *Well* como *Weil* y *beyond* como *byond*.
«I will fulfill you in every pleroma, from the mysteries ofthe inner to the mysteries of the outer. And I will fill you with Spirit so that you are called Pneumatics, fulfilled in every pleroma» — Libro I, capítulo 37: la promesa de llenarlos de Espíritu para que sean llamados Pneumáticos; el OCR pega *ofthe*.
«so that he whom you receive on earth will be received into the light ofthe height. And he whom you castout upon earth will be cast out of the Kingdom of my Father which is in heaven» — Libro I, capítulo 37: la fórmula de atar y desatar aplicada a los misterios; el signo remite en nota a Mateo 16.19 y 18.18 y el OCR pega *castout* y *ofthe*.
«She continued again and spoke the third repentance, saying : I. '0 Light of the powers, give heed and save me» — Libro I, capítulo 37: el texto introduce el tercer arrepentimiento con su versículo primero.
«May those that persecute me and say : we have become Iords over her, return quickly to the darkness. 4. May all those who seek after the light rejoice and flourish; and may they who want thy mystery say at all times : Iet the mystery be raised up» — Libro I, capítulo 38, tercer arrepentimiento, versículos 3 y 4: la petición contra los que se dicen señores de ella y el deseo de que se levante el misterio; el OCR imprime *lords* como *Iords*.
«Do thou now at this time save me, 0 Light, for I am lacking in my light, which has been taken away. And I need my power which has been taken from me. Thou, 0 Light, thou art my Saviour, and thou art my rescuer, 0 Light. Save me quickly out of this Chaos» — Libro I, capítulo 38, tercer arrepentimiento, versículo 5: el cierre, que la Luz la salve pronto del Caos.
«Martha 1 came forward, she prostrated herself at his feet, she kissed them. She cried out, she wept aloud in humility, saying : "My Lord, have mercy on me, and be compassionate towards me, and allow me to say the interpretation of the repentance which the Pistis Sophia said» — Libro I, capítulo 38: Martha se adelanta llorando en humildad y pide licencia para interpretar; el *1* es llamada de nota.
«And Jesus gave Martha his hand 1, he said to her : "Blessed is every man who humbles himself, for to him will mercy be given *. Now at this time, Martha, thou art blessed» — Libro I, capítulo 39: Jesús da la mano a Martha y la declara bienaventurada por humillarse; la nota da la variante de Till *helped Martha*.
«Martha, however, answered and said to Jesus in the midst of the disciples : "Concerning the repentance which the Pistis Sophia said, 0 my Lord Jesus, thy light-power which was in David once prophesied in the 69th Psalm» — Libro I, capítulo 39: Martha nombra el salmo sexagésimo noveno como profecía de la potencia de luz que estaba en David.
«0 Lord God, give heed to my help. 2. Let those that seek after my soul be put to shame and disgraced. 3. May those that say to me : excellent, excellent, be turned back immediately and put to shame. 4. May all those that seek after thee be glad and rejoice over thee; and may those that Iove thy salvation say at all times: Iet God be exalted. 5. But I am poor and I am needy. 0 Lord, help me; thou art my help and my defence. 0 Lord, do not delay» — Libro I, capítulo 39: el salmo sexagésimo noveno recitado entero por Martha, cinco versículos; el signo remite en nota al salmo 69.1-5.
«The Pistis Sophia continued again with the fourth repentance, saying it when the lion-faced power and all the material emanations with it, which the Authades had sent to the Chaos, had not yet afflicted her for the second time, to take away all the remaining light which was in her. She now said this repentance thus» — Libro I, capítulo 39: el texto sitúa el cuarto arrepentimiento antes del segundo asalto de la potencia de rostro de león.
«0 Light whom I have trusted, hear my repentance; and Iet my voice come into thy dwelling-place. 2. Do not turn thy image of light away from me, but give heed to me. If they oppress me, save me quickly at the time when I cry to thee» — Libro I, capítulo 39, cuarto arrepentimiento, versículos 1 y 2: la petición de que la imagen de luz no se aparte de ella.
«For my time 1 has vanished like a breath, and I have become matter. 4. My light has been taken from me, and my power has dried up. I have forgotten my mystery which I performed at first» — Libro I, capítulo 39, versículos 3 y 4: ella declara haberse vuelto materia y haber olvidado el misterio que antes cumplía; la nota da la conjetura de Till, *my light* por *my time*.
«I have become like a peculiar demon, which dwells in matter, in whom is no light. And I have become like a spirit counterpart 2 which is in a material body, in which there is no light-power. 7. And I have become like a decan, which is upon the air alone» — Libro I, capítulo 39, versículos 6 y 7: las comparaciones con que se describe, demonio de la materia, contraparte espiritual en un cuerpo material y decano en el aire; la nota discute si *spirit counterpart* debe leerse *counterfeit spirit*.
«The emanations of the Authades have afjlicted me greatly; and my partner has spoken of it thus : 1 in place of the light within her, they have filled her with Chaos» — Libro I, capítulo 39, versículo 8: la única intervención de su pareja en el arrepentimiento, dicha para sí; las notas señalan la lectura literal y la enmienda de Till a la división de versículos.
«All these things have happened to me, 0 Light, through thy ordinance and with thy command. And it is thy ordinance that I should be among these things. 11. Thy ordinance has brought me down, and I have come down like a power of the Chaos; and my power has congealed within me» — Libro I, capítulo 39, versículos 10 y 11: ella atribuye su caída a la ordenanza y al mandato de la Luz misma.
«Now at this time, 0 Light, arise and seek after my power and my soul within me. Thy ordinance is completed, which thou hast ordained for me in my af!liction. My time has come, that thou shouldst seek after my power and my soul, and this is the time which thou hast ordained to seek» — Libro I, capítulo 39, versículo 13: la petición de que la Luz la busque, porque su ordenanza está cumplida; el OCR imprime *affliction* como *af!liction*.
«For thy saviours have sought after the power which is in my soul, because the number is completed, and that they should save its matter also» — Libro I, capítulo 39, versículo 14: la razón del rescate, que el número está completo.
«and diminished; I Iet those who seek evil against me be clothed with shame and disgrace» — Libro I, capítulo 37, salmo, versículo 13: el cierre de la recitación de Pedro; el tramo abre descabezado porque la frase empieza en la plana 139 y el signo remite en nota al salmo 70.1-13.
«For the Lord will seek after the power of your souls; he has revealed his mystery. 17. For he will Iook at the repentance of those who are in the places below; and he has not overlooked their repentance. 18. This is that mystery which has become a type for the race which will be born; and the race which will be born will sing praises to the height. 19. For the light has looked forth from the height of his light. He will Iook down upon all matter; 20. To hear the groaning of those that are bound; to release the power of the souls whose power is bound. 21. To place his name in the soul, and his mystery in the power» — Libro I, capítulo 39, cuarto arrepentimiento, versículos 16 a 21: el misterio se declara tipo para la raza que nacerá, y el cierre pone el nombre en el alma y el misterio en la potencia.
«now it happened when Jesus said these words, John came forward. He kissed (lit. worshipped) the breast of Jesus, he said: "My Lord, command me also and allow me that I speak the interpretation of the fourth 1 repentance which the Pistis Sophia» — Libro I, capítulo 40: Juan besa el pecho de Jesús y pide licencia para interpretar el cuarto arrepentimiento; el texto glosa el gesto con *(lit. worshipped)*.
«Jesus said to John: "I command thee and I al/ow thee to give (lit. say) the interpretation of the repentance which the Pistis Sophia spoke» — Libro I, capítulo 40: la licencia que Jesús da a Juan; el impreso rinde *allow* con la barra de cursiva, *al/ow*.
«John answered, he said: "My Lord Saviour, concerning this repentance which the Pistis Sophia spoke, thy light-power, which was in David, once prophesied about it in the 10 Ist Psalm» — Libro I, capítulo 40: Juan nombra el salmo centésimo primero, que el impreso parte en *10 Ist*.
«Lord, hear my prayer and Iet my voice come to thee. 2. Turn not thy face away from me; incline thy ear to me in the day of my afjliction; hear me quickly in the day when I shall cry to thee» — Libro I, capítulo 40, salmo, versículos 1 y 2: correlato casi literal de los dos primeros versículos del cuarto arrepentimiento.
«For my days have vanished like smoke, and my bones are parched like a stone. 4. I am scorched like grass and my heart is dried up; for I have forgotten to eat my bread» — Libro I, capítulo 40, salmo, versículos 3 y 4: el humo y la hierba quemada donde el arrepentimiento decía aliento y materia.
«I have become like a pelican in the wilderness. I have become like an owl in a house. 7. I have spent nights of vigil; I have become like a sparrow alone upon a roof» — Libro I, capítulo 40, salmo, versículos 6 y 7: el pelícano, el búho y el gorrión donde el arrepentimiento ponía el demonio, la contraparte y el decano.
«For I have eaten ashes in place of my bread; have mixed my drink 1 with tears; 10. In the presence of thy wrath and thy anger; for thou hast lifted me up, thou hast cast me down. II. My days have declined like a shadow, and I am dried up like grass» — Libro I, capítulo 40, salmo, versículos 9 a 11: la ceniza por pan y la bebida mezclada con lágrimas; el impreso da la lectura literal *what I will drink* en nota.
«Do thou arise and be compassionate to Zion; for it is (Iit. has happened) time for compassion to her; for the appointed time has come» — Libro I, capítulo 40, salmo, versículo 13: Sión donde el arrepentimiento ponía el rescate de la Pistis Sophia; el volumen glosa *(lit. has happened)* dentro del renglón.
«To hear the groaning of those that are bound, to release the sons of those who have been killed; 21. To speak the name of the Lord in Zion, and his blessing in Jerusalem» — Libro I, capítulo 40, salmo, versículos 20 y 21: el gemido de los atados y el nombre dicho en Sión, correlato de los dos versículos que cierran el cuarto arrepentimiento; el signo remite al salmo 101.1-21.
«Now it happened when John finished saying these words to Jesus in the midst of his disciples, he said to him : "Excellent, John, thou virgin who wilt rufe in the Kingdom of the Light» — Libro I, capítulo 41: Jesús aprueba la interpretación de Juan y lo llama virgen; el OCR imprime *rule* como *rufe*.
«lt happened again thus : the emanations of the Authades oppressed the Pistis Sophia in the Chaos( es). They wanted to take away all her light, and the ordinance was not yet completed to bring her forth from the Chaos, and the command had not yet come to me through the First Mystery to save her from the Chaos. Now it happened, when all the material emanations of the Authades oppressed her, she cried out and spoke the fifth repentance» — Libro I, capítulo 41: el texto sitúa el quinto arrepentimiento mientras la ordenanza de sacarla del Caos aún no se cumplía; el impreso escribe *the Chaos( es)* con el plural entre paréntesis.
«0 Light of my salvation, I sing praise to thee in the p/ace of the height, and again in the Chaos. 2. I will sing praise to thee in my song, with which I have praised thee in the height, and with which I have praised thee when I was in the Chaos; may it reach thee. And give heed, 0 Light, to my repentance. 3. My power has been filled with darkness; and my light has come down to the Chaos» — Libro I, capítulo 41, quinto arrepentimiento, versículos 1 a 3: ella canta el mismo canto en la altura y en el Caos.
«I have become like the archons of the Chaos which have gone to the darkness below; I have become like a material body, which has no one in the height who will save it. 5. I have become like material things whose power has been taken from them as they were cast into the Chaos, which thou hast not saved; and they have been destroyed by thy ördinance» — Libro I, capítulo 41, versículos 4 y 5: las comparaciones con los arcontes del Caos y con las cosas materiales destruidas por la ordenanza; el OCR imprime la diéresis en *ördinance*.
«And the Spirit has departed and left me; and again, through thy ordinance, the emanations of my aeon have not helped me; and they have hated me and they have ceased towards me, and yet I am not completely destroyed» — Libro I, capítulo 41, versículo 8: el Espíritu la deja y las emanaciones de su eón no la ayudan, y aun así no queda destruida del todo.
«Now at this time, 0 Light, wilt thou perhaps fulfil thy ordinance in the Chaos? And will the saviours, perhaps, who came according to thy ordinance, arise in the darkness and come and be disciples to thee» — Libro I, capítulo 41, versículo 10: la pregunta que ella hace a la Luz, si los salvadores se levantarán en la tiniebla y serán discípulos suyos.
«Or will they not rather say thy name in matter of the Chaos, this:in which thou wilt not purify» — Libro I, capítulo 42, versículo 12: la segunda pregunta, sobre decir el nombre en la materia del Caos; el OCR pega *this:in*.
«My light has been taken from me and I am in distress on account of the light, from the time when I was emanated forth. And when I looked to the height to the light, I looked down to the light-power which is in the Chaos; I rose, I came down» — Libro I, capítulo 42, versículo 15: ella describe su propio movimiento, mirar a la altura y mirar abajo a la potencia de luz del Caos.
«And they surrounded me roaring 1 like water, they seized me at once for all my time. 18. And through thy ordinance, thou didst not allow my fellow-emanations to help me; and thou didst not allow my partner to save me from my afflictions» — Libro I, capítulo 42, versículos 17 y 18: los temores ordenados por la Luz la cercan y su pareja no la salva; la nota da la variante de Schmidt *numerous* por *roaring*.
«This now is the fifth repentance which the Pistis Sophia said in the Chaos, when all the material emanations of the Authades continued to afflict her» — Libro I, capítulo 42: el texto rotula el pasaje como quinto arrepentimiento.
«And when Jesus finished saying these words, Philip sprang up, he took his stand, he laid down the book which was in his hand - for he is the scribe of all the words which Jesus said, and of all the things which he did» — Libro I, capítulo 42: el texto declara a Felipe escriba de todas las palabras y los hechos de Jesús, y lo muestra dejando el libro que tenía en la mano.
«Philip now came forward, he said to him: "My Lord, indeed am I alone he to whom thou hast given to take care for the world, and to write down all the w.ords which thou wilt say, and atl things which thou wilt do? And thou hast not allowed me to come forward to say the interpretation of the mystery of the repentance of the Pistis Sophia» — Libro I, capítulo 42: la queja de Felipe, que por escribirlo todo no se le deja interpretar; el OCR imprime *all* como *atl* y *words* como *w.ords*.
«for thou and Thomas and Matthew are those to whom was given, through the First Mystery, to write all the words which I will say, and those things which I will do, and everything which you will see» — Libro I, capítulo 42: la respuesta de Jesús nombra a los tres a quienes se dio escribir, Felipe, Tomás y Mateo, por el Primer Misterio.
«But as for thee, up till now the number of the words which thou shalt write is not yet completed. Now when it is completed thou shalt come forward and say what thou dost please» — Libro I, capítulo 42: el límite que Jesús pone a Felipe, escribir hasta completar el número de palabras que le toca.
«Madam sprang up again, she came to the midst, she stood beside Philip, she said to Jesus : "My Lord, my man of light has ears, and I am prepared to hear by means of my power. And I have understood the word which thou hast spoken» — Libro I, capítulo 43: Maria vuelve a adelantarse junto a Felipe y declara oír por su hombre de luz; el OCR imprime aquí su nombre como *Madam*.
«lt is this which thy light-power once prophesied through Moses : 'Through two and three witnesses everything will be established' 0 • The three witnesses are Philip and Thomas and Matthew» — Libro I, capítulo 43: Maria interpreta el encargo por el dicho de Moisés sobre dos y tres testigos, y nombra a los tres; el signo remite en nota a Deuteronomio 19.15 y Mateo 18.16.
«For my Spirit has welled up in me many times, and it was released and it compelled me strongly to come forward and say the inter» — Libro I, capítulo 42: Felipe declara que su Espíritu lo empujaba a hablar; el tramo se corta en el límite de chunk y sigue en *pretation of the repentance of the Pistis Sophia*.
«Now at this time it is you three who will write I every word which I will say, and» — Libro I, capítulo 42: el encargo a los tres escribas; el tramo se corta antes de la nota y sigue en la plana 165, *the things which I will do*.
«he said : "Excellent, Maria, this is the interpretation of the word. Now at this time, I do thou, Philip, come forward and give» — Libro I, capítulo 43: Jesús aprueba la interpretación de Maria y manda a Felipe dar la del quinto arrepentimiento; el tramo cruza de la plana 165 a la 167.
«the interpretation of the mystery of the fifth repentance of the Pistis Sophia. And afterwards sit and write every word which I shall speak until the completion of the number of thy part in the words of the Kingdom of the Light, which thou wilt write. After this thou shalt come forward and speak whatever thy Spirit shall understand» — Libro I, capítulo 43: la doble orden a Felipe, interpretar ahora y sentarse después a escribir hasta completar el número de su parte.
«But Philip answered and said to Jesus : "My Lord, hear that I say the interpretation of her repentance. For thy power once propizesied about it through David in the 87th Psalm» — Libro I, capítulo 43: Felipe nombra el salmo octogésimo séptimo; el OCR imprime *prophesied* como *propizesied*.
«0 Lord God of my salvation, I have cried to thee by day and night. 2. Let my prayer come before thy presence. Incline thy ear, 0 Lord, to my petition. 3. For my soul is filled with evil; my life has approached Amente» — Libro I, capítulo 43, salmo, versículos 1 a 3: el clamor de día y de noche y el alma llena de mal; la nota glosa Amente como *the western place*, el Hades.
«I am numbered with those who have gone down to the pit, I have become like a man without a helper. 5. The free among the dead are like the slain who are cast out and sleep in graves, whom now thou dost not remernher; and they are destroyed through thy hands. 6. I have been laid in a pit below in darknesses and the shadow of death» — Libro I, capítulo 43, salmo, versículos 4 a 6: el pozo, los libres entre los muertos y la sombra de muerte, correlato de la bajada al Caos.
«Wilt thou perhaps do thy wonders among the dead? Will shades 1 rise that they confess thee? 11. Will thy name perhaps be spoken in the graves? 12. And thy righteousness in a land which thou hast forgotten» — Libro I, capítulo 43, salmo, versículos 10 a 12: las mismas preguntas que el quinto arrepentimiento hacía sobre decir el nombre en el Caos; la nota da la variante de Schmidt, que atribuye a error de traducción del hebreo *rephaim* el *physicians* por *shades*.
«Thy rages have come down upon me, and thy fears have agitated me. 17. They have surrounded me like water; they have seized me all day. 18. Thou hast caused my companions to be distant from me; and those that know me on account of my wretchedness» — Libro I, capítulo 43, salmo, versículos 16 a 18: los furores y los temores que la cercan como agua; el signo remite en nota al salmo 87.1-18.
«1his now is the interpretation of the fifth repentance which the Pistis Sophia said when she was afflicted in the Chaos» — Libro I, capítulo 43: el texto cierra la interpretación de Felipe; el OCR imprime *This* como *1his*.
«It happened now, when Jesus heard Philip, he said to him : "Hear, Philip, thou blessed one, with whom I spoke» — Libro I, capítulo 42: Jesús responde a la queja de Felipe llamándolo bienaventurado.
«lt happened now when Jesus heard these words which Philip said 1, he said to him: "Excellent, Philip, thou beloved one. Come now at this time, sit and write thy part of every word which I shall say, and what I shall do, and everything which thou shalt see". And immediately Philip sat down and wrote» — Libro I, capítulo 44: Jesús manda a Felipe sentarse a escribir su parte y el texto consigna que lo hizo de inmediato.
«Then the Pistis Sophia cried out to the Light. He forgave her sin, that she had forsaken her place, she had come down to the darkness. She spoke the sixth repentance in this way» — Libro I, capítulo 44: el texto declara perdonado el pecado de haber dejado su lugar antes de dar el sexto arrepentimiento.
«I have sung praises to thee, 0 Light, in the darkness below. 2. Hear my repentance, and may thy light give heed to the voice of my entreaty. 3. 0 Light, if thou dost remernher my sins I shall not be able to come before thee, and thou wilt forsake me» — Libro I, capítulo 44, sexto arrepentimiento, versículos 1 a 3: el canto desde la tiniebla y el temor de no poder presentarse si se recuerdan sus pecados.
«And my power believed in thy mystery. And furthermore, my power trusted in the light, when it was in those of the height, and it (my power) trusted it (the light) when it (tny power) was in the Chaos below. 6. May all the powers within me trust the light, when I am in the darkness below, and may they trust it when they come to the p/ace of the height» — Libro I, capítulo 44, versículos 5 y 6: la confianza de su potencia en la luz vale igual en la altura y en el Caos; los paréntesis con que el volumen desambigua los pronombres son del aparato y el OCR imprime *my* como *tny*.
«Out of the depths I have cried to thee, 0 Lord. 2. Hear my voice; Iet thine ears be inclined to the voice of my supplication. 3. 0 Lord, if thou givest heed to my iniquities who will be able to stand» — Libro I, capítulo 45, salmo, versículos 1 a 3: el de profundis como correlato del canto desde la tiniebla.
«For forgiveness is with thee; I have waited for thee, 0 Lord, for thy name's sake. 5. My soul has waited on thy word. 6. My soul has hoped in the Lord from morning until» — Libro I, capítulo 45, salmo, versículos 4 a 6: el perdón y la espera, correlato del versículo sobre el perdón del pecado; el tramo se corta antes de las notas y sigue en la plana 175, *evening*.
«For mercy is in the hand of the Lord, and with him is a great salvation. 8. And he will save Israel out of all his iniquities» — Libro I, capítulo 45, salmo, versículos 7 y 8: Israel donde el arrepentimiento ponía las potencias salvadas del Caos; el signo remite en nota al salmo 129.1-8.
«Jesus said to him: "Excel/ent, Andrew, thou blessed one. This is the interpretation of her repentance. Truly, truly, I say to you, I will fulfil you in all the mysteries of the light, and every gnosis, from the innermost of the inner to the outermost of the outer; from the Ineffable to the darkness of darknesses; and from the Light of Lights to the (? matter) 1 of matter; from all the gods to the demons; from all the Iords to the decans; from all the powers (exousiai) to the ministers; from the creation of men to (that of) beasts and cattle and reptiles, in order that you be called perfect, fulfilled in every p/eroma» — Libro I, capítulo 45: la promesa de llenarlos de todos los misterios de la luz y de toda gnosis, en una serie que va del Inefable a la tiniebla de tinieblas y de los dioses a los demonios; la nota declara conjetural la lectura *matter* que el impreso marca con interrogación.
«And when the perfect number is completed so that the mixture is dissolved, I will command that all the tyrant gods who did not give (up) what is purified of their light be brought. I will command the fire of wisdom, which the perfect ones transmit, to consume those tyrants until they give (up) the last of what is purified of their light» — Libro I, capítulo 45: el juicio anunciado sobre los dioses tiranos que no entregaron lo purificado de su luz, y el fuego de sabiduría que transmiten los perfectos.
«Maria said : "Yes, 0 Lord, I have understood the discourse which thou hast spoken. Concerning the word now which thou didst say: 'At the dissolving of the whole mixture thou wilt sit upon a light-power, and thy disciples, that is we, we will sit to the right of thee *. And thou wilt judge the tyrant gods which did not give (up) what is purified of their light. And the fire of wisdom will consume them until they give (up) the last of the light which is in them.' Now concerning this word, thy light-power once prophesied, through David, in the 81 st Psalm, saying : 'God will sit in the assembly of gods and will judge the gods» — Libro I, capítulo 46: Maria repite el anuncio del juicio y lo hace corresponder con el salmo octogésimo primero, Dios sentado en la asamblea de los dioses; los signos remiten en nota a Mateo 26.29 y al salmo 81.
«lt happened when the Pistis Sophia finished saying the sixth repentance concerning the forgiveness of her transgression, she turned again to the height to see whether her sins were forgiven her, and to see whether she would be brought up from the Chaos. And she was not yet heard, through the command of the First Mystery, that her sin would be forgiven, and that she would be brought out of the Chaos» — Libro I, capítulo 46: tras el sexto arrepentimiento ella mira a la altura por si la escucharon, y el texto declara que aún no, por mandato del Primer Misterio.
«is merciful to us 1 and saves us, and there is a :great mystery of salvation within it. 8. And it will save alt the powers from the Chaos on account of my transgression, because I have forsaken my place, I have come down to the Chaos» — Libro I, capítulo 45, versículos 7 y 8: la luz es misericordiosa y hay en ella un gran misterio de salvación que salvará a las potencias del Caos; la nota da las variantes de Till y la lectura del manuscrito; el tramo abre descabezado porque *For it (the light)* quedó al final de la plana anterior.
«Andrew came forward, he said : "My Lord, concerning the interpretation of the sixth repentance of the Pistis Sophia, thy light-power prophesied once, through David, in the 129th Psalm» — Libro I, capítulo 45: Andrés nombra el salmo centésimo vigésimo noveno como profecía del sexto arrepentimiento.
«her repentance was accepted, she saw all the archons of the twelve aeons mocking her and rejoicing over her, because her repentance was not yet accepted. When she now saw them mocking her, she was very sorrowful, she lifted up her voice to the height, saying in the seventh repentance» — Libro I, capítulo 46: los arcontes de los doce eones se burlan de ella porque su arrepentimiento aún no es aceptado, y de ahí sale el séptimo; el tramo abre descabezado porque la frase empieza en la plana 177.
«0 Light, I have raised up my power to thee, my Light. 2. I have believed in thee; do not make me to be despised. Do not make the archons of the twelve aeons, which hate me, rejoice over me. 3. For all those that believe in thee will not be brought» — Libro I, capítulo 46, séptimo arrepentimiento, versículos 1 a 3: la petición de no ser despreciada ni objeto de gozo para los arcontes; el tramo se corta en el límite de chunk y sigue en *to shame*.
«0 Light, show me thy ways, and I will be saved by them; and show me thy paths, so that I be saved in the Chaos. 5. And Iead me in thy light, and may I know, 0 Light, that thou art my Saviour; I will trust thee in my whole time. 6. Give heed, so that thou savest me, 0 Light, because thy compassion exists for ever» — Libro I, capítulo 46, versículos 4 a 6: la petición de que le muestre sus caminos y la guíe en su luz; el OCR imprime *lead* como *Iead*.
«Concerning my transgression which I have committed from the beginning in my ignorance, do not count it against me, 0 Light, but rather save me through thy great mystery of forgiveness of sins, for the sake of thy goodness, 0 Light» — Libro I, capítulo 46, versículo 7: ella pide que su transgresión, cometida en ignorancia, no se le cuente y sea perdonada por el gran misterio del perdón de los pecados.
«For the Light is good and upright. Because of this he (the Light) will allow me (lit. give me my way) to be saved from my transgression. 9. And my powers, which are diminished through fear of the material emanations of the Authades, he will draw out 1 thence by his ordinance. And to my powers, which are diminished through Iack of mercy, he will teach his knowledge» — Libro I, capítulo 46, versículos 8 y 9: la luz sacará sus potencias menguadas y les enseñará su conocimiento; el volumen glosa *(lit. give me my way)* dentro del renglón y la nota da la variante de Till.
«For all knowledges of the light are salvations and are mysteries to everyone who seeks the places of his inheritance and his mysteries» — Libro I, capítulo 46, versículo 10: la fórmula que iguala conocimientos de la luz con salvaciones y misterios.
«To everyone who trusts the light, he will give the mystery which pleases him. 1 J. And his soul will exist in the p/aces of the light; and his power will inherit the Treasury of the Light» — Libro I, capítulo 46, versículos 12 y 13: a quien confía se le da el misterio que le conviene y su potencia hereda el Tesoro de la Luz.
«lt is the light which gives power to those that believe in it. And the name of its mystery is for those that trust it. And it will show them the p/ace of the inheritance which is in the Treasury of the Light» — Libro I, capítulo 46, versículo 14: la luz da potencia y muestra el lugar de la herencia.
«Beyond alt the emanations, my afflictions and my oppressions are very numerous; save me from my transgression and .this darkness. 18. And Iook upon the distress of my oppression and forgive my transgression» — Libro I, capítulo 46, versículos 17 y 18: las aflicciones superan a todas las emanaciones; el OCR imprime *all* como *alt*.
«Now at this time, 0 Light, save my powers from the emanations of the Authades, by which I am oppressed.' Now at this time, he who is sober, Iet him be sober» — Libro I, capítulo 46, versículo 22: el cierre del séptimo arrepentimiento y la fórmula de sobriedad con que Jesús lo remata.
«Thomas came forward, he said : "My Lord, I am sober, I have become more sober, and my Spirit is ready within me. And I rejoice greatly because thou hast revealed to us these words. Nevertheless I have suffered my brothers up till now lest I cause anger in them. But I su.ffer each one of them to come before thee to say the interpretation of the repentance of the Pistis Sophia. Now at this time, 0 Lord, concerning the interpretation of the seventh repentance of the Pistis Sophia, thy light-power prophesied about it, through David the prophet, saying it thus in the 24th Psalm» — Libro I, capítulo 46: Tomás declara haber soportado hasta ahora a sus hermanos para no provocar enojo y nombra el salmo vigésimo cuarto; el OCR imprime *suffer* como *su.ffer*.
«0 Lord, I have lifted up my soul to thee, my God. 2. I have relied on thee; Iet me not he put to shame, nor Iet my enemies mock at me. 3. Because everyone that waits upon thee will not he put to shame. Let those that commit iniquity without cause he ashamed» — Libro I, capítulo 46, salmo, versículos 1 a 3: correlato casi literal de los tres primeros versículos del séptimo arrepentimiento; el OCR imprime *be* como *he*.
«Remernher not the sins of my youth and those of my ignorance. Remernher me rather according to the greatness of thy mercy, for the sake of thy benificence, 0 Lord» — Libro I, capítulo 46, salmo, versículo 7: los pecados de juventud y de ignorancia donde el arrepentimiento ponía la transgresión cometida en ignorancia; el OCR imprime *Remember* como *Remernher*.
«Who is the man who fears the Lord? He will appoint (the) /aw 1 for him in the way which he has chosen. 13: His soul will he in good things; and his seed will inherit the earth» — Libro I, capítulo 46, salmo, versículos 12 y 13: la herencia de la tierra donde el arrepentimiento ponía el Tesoro de la Luz; la nota da la variante de Schmidt *appoint laws for*.
«Look down upon me and have mercy on me; for I am an only son 1, I am poor. 17. The afflictions of my heart have multiplied; Iead me forth from my necessities» — Libro I, capítulo 46, salmo, versículos 16 y 17: la nota da la variante de Schmidt *solitary* para *an only son*.
«0 God, save Israel from all his afflictions' *". When however Jesus heard the words of Thomas, he said to him: "Excellent, Thomas, and weil done» — Libro I, capítulo 46, salmo, versículo 22, y la aprobación de Jesús a Tomás; el signo remite en nota al salmo 24.1-22.
«Truly, truly, I say to you that all the generations of the world will bless you upon the earth, because I have revealed I» — Libro I, capítulo 46: la promesa de que todas las generaciones del mundo los bendecirán; el tramo se corta antes de las notas y sigue en la plana 189, *this to you*.
«this to you, and you have received of my Spirit, and you have become understanding and Pneumatic, since you have understood what I have said. And after this I will fill you with all the light and all the power of the Spirit, so that from this time you will understand all those things which will be said to you, and those things which you will see. Yet a little time and I will speak with you of all the things of the height, from the outer to the inner, and from the inner to the outer» — Libro I, capítulo 47: los discípulos se declaran vueltos entendidos y Pneumáticos por el Espíritu, y se anuncia el llenado con toda la luz y la potencia del Espíritu.
«Now it happened when the Pistis Sophia said her seventh repentance in the Chaos, the command, through the First Mystery, that I should save her and bring her up from the Chaos, had not yet come forth to me. But I of myself, out of compassion, without command, I brought her to a place in the Chaos which was a little wider» — Libro I, capítulo 47: Jesús declara haberla movido a un lugar más ancho del Caos por compasión y sin mandato, antes de que llegara el del Primer Misterio.
«And when the material emanations of the Authades knew she had been brought to a place in the Chaos which was a little wider, they ceased a little from oppressing her, thinking she would be brought up from the Chaos completely» — Libro I, capítulo 47: las emanaciones aflojan creyendo que ella saldría del Caos por completo; el tramo abre en el corte de chunk.
«the Pistis Sophia did not know that it was I who helped her, nor did she know me at all. But she continued singing praises to the light of the Treasury» — Libro I, capítulo 47: el texto consigna que ella no sabía quién la ayudaba y seguía cantando a la luz del Tesoro.
«And she thought, furthermore, that it was he who helped her. And it was he to whom she sang praises, thinking that he was the true light» — Libro I, capítulo 47: ella atribuye la ayuda a la luz del Tesoro que había visto, tomándola por la luz verdadera.
«But since she believed in the light which belongs to the true Treasury, for, this reason she will be brought up from the Chaos and her repentance will be received. But the ordinance of the First Mystery that her repentance should be received was not yet completed» — Libro I, capítulo 47: el texto adjudica el efecto a la fe y no al acierto, y vuelve a decir que la ordenanza aún no se cumplía.
«And thou wilt save me as I am ensnared by 1 this lion-faced power; for thou art my Saviour. 5. And I will give what is purified of my light into thy hands; thou hast saved me, 0 Light, with thy knowledge» — Libro I, capítulo 47, octavo arrepentimiento, versículos 4 y 5: ella entrega en manos de la Luz lo purificado de su propia luz; la nota da la variante de Schmidt. Esta plana lleva impreso el folio 86 y la siguiente el 87: el escaneo trae las dos planas transpuestas, y el orden de lectura es 195 antes que 193.
«Thou hast been angry with those who watch for me, who will not be able to seize me at all. But I have believed in the light. 7. I will rejoice and sing praises, for thou hast had compassion on me; and thou hast given heed to the oppression in which I am. And thou hast saved me. And also thou wilt deliver my power from the Chaos» — Libro I, capítulo 47, versículos 6 y 7: ella declara salvada su potencia del Caos por compasión de la Luz.
«And thou didst not leave me to be in the hands of the lion-faced power, but thou hast brought me to a place which is not oppressed» — Libro I, capítulo 47, versículo 8: el lugar sin opresión al que fue llevada, que el relato acaba de atribuir a Jesús sin que ella lo sepa.
«It happened now when the lion-faced power knew that the Pistis Sophia was not brought up from the Chaos at all, it came again with all the rest of the material emanations of the Authades. They oppressed the Pistis Sophia again. Now it happened when they oppressed her, she cried out in this same repentance, in which she spoke thus» — Libro I, capítulo 48: la potencia de rostro de león vuelve con las emanaciones y ella continúa el mismo arrepentimiento.
«Have compassion on me, 0 Light, for they have oppressed me again. The light within me has been agitated on account of thy ordinance; and my power and my understanding» — Libro I, capítulo 48, versículo 9: la segunda opresión agita la luz que hay en ella; el impreso rinde *mind* como *mim/*.
«My power has begun to decrease while I am in these oppressions; and the reckoning of my time while I am in the Chaos. I My light has diminished, for they have» — Libro I, capítulo 48, versículo 10: la cuenta de su tiempo en el Caos; el tramo se corta en el cambio de plana y sigue en la 193, transpuesta en el escaneo, *taken away my power from me*.
«taken away my power from me, and all the powers within me have been shaken. 11. I have become powerless before 1 a11 the archons of the aeons which hate me, and before the 24 emanations in whose places I was. And my brother, my partner, feared to help me, on account of those among whom I was held» — Libro I, capítulo 48, versículos 10 y 11: su hermano y pareja teme ayudarla ante los arcontes y las veinticuatro emanaciones; la nota ofrece la lectura alternativa *more powerless than*.
«And all the archons of the height have reckoned me to be matter without light in it. I have become like a material power which has fallen out of the archons» — Libro I, capítulo 48, versículo 12: los arcontes de la altura la tienen por materia sin luz.
«And all those who were in the aeons said : she has become Chaos. And after this the merciless powers surrounded me at the same time, and spoke to take away all my light that was in me» — Libro I, capítulo 48, versículo 13: la sentencia que el texto pone en boca de los eones, que ella se ha vuelto Caos.
«And my ordinance which thou hast ordained for me is in thy hands; save me from the hands of the emanations of the Authades which oppress me and pursue after me. 16 .. send down thy light upon me, for I am nothing before thee; and save me in thy compassion» — Libro I, capítulo 48, versículos 15 y 16: su ordenanza está en manos de la Luz y ella se declara nada ante ella.
«Let me not be despised, for thou art he to whom I have sung praises, 0 Light. May the Chaos cover over the emanations of the Authades, and may they be cast down to the darkriess» — Libro I, capítulo 48, versículo 17: la petición de vuelta contra las emanaciones del Autoengendrado; el OCR imprime *darkness* como *darkriess*.
«May the mouth be shut of those who, with cunning, want to swallow me; who say : Iet us take away all the light within her, although I have done nothing wicked to them» — Libro I, capítulo 49, versículo 18: el cierre del octavo arrepentimiento, con la fórmula de los que quieren tragarse su luz.
«I have hoped in thee, 0 Lord. Let me not be pnt to shame for ever; save me in thy righteousness. 2. Incline thine ear to me; save me quickly, be to me a protecting God and a house of refuge to save me. 3. For thou art my support and my refuge; for the sake of thy name thou wilt guide me and nourish me. 4. And thou wilt bring me forth from this snare which they have hidden for me, for thou art my protector» — Libro I, capítulo 49, salmo, versículos 1 a 4: el lazo escondido donde el arrepentimiento ponía a la potencia de rostro de león; el OCR imprime *put* como *pnt*.
«I will give up my spirit into thy hands. Thou hast saved me, 0 Lord, God of truth. 6. Thou hast hated those who idly keep to what is vain. But I have trusted; 7. And I will rejoice over the Lord 1, and I will be glad over thy mercy; for thou hast looked upon my humbleness, and thou hast saved my soul out of my necessities» — Libro I, capítulo 49, salmo, versículos 5 a 7: el espíritu entregado en las manos donde el arrepentimiento ponía lo purificado de su luz; la nota dice que Till enmienda la división de versículos de Schmidt.
«Matthew came forward and said : "My Lord, thy Spirit has moved me, and thy light has made me sober, so that I should teil the eighth repentance of the Pistis Sophia. For thy power once prophesied about it through David, in the 30th Psalm» — Libro I, capítulo 49: Mateo declara movido su Espíritu y nombra el salmo trigésimo; el OCR imprime *tell* como *teil* y *had* como *bad*.
«Thou hast not shut me in the hands of the enemy; thou hast set my feet in a wide place. 9. Have mercy on me, 0 Lord, for I am ajJlicted; my eye is 1 troubled with anger; and my soul and my belly. 10. For my years have been spent in distress and my life has been spent in groanings; my power has become weak in poverty,. and my bones are troubled» — Libro I, capítulo 50, salmo, versículos 8 a 10: el lugar ancho donde el arrepentimiento ponía el sitio sin opresión; la nota da la lectura literal *my eye has been*.
«I have become a reproach to all my enemies and my neighbours. I have become a fear to those that know me, and those that saw me ran away from me. 12. I have been forgotten like a corpse in their hearts; and I have become like a broken vessel» — Libro I, capítulo 50, salmo, versículos 11 y 12: el cadáver olvidado y el vaso roto donde el arrepentimiento ponía la materia sin luz.
«My lots are in thy hands; save me from the hand of my enemies, and deliver me from those that persecute me. 16. Reveal thy face over thy servant, and save me in thy mercy, 0 Lord» — Libro I, capítulo 50, salmo, versículos 15 y 16: las suertes en las manos donde el arrepentimiento ponía la ordenanza.
«Let me not be put to shame, for I have cried to thee; Iet the impious be put to shame and turned to Amente. 18. Let the cunning lips be dumb, who speak iniquity against the righteous with pride and contempt» — Libro I, capítulo 50, salmo, versículos 17 y 18: los labios astutos enmudecidos donde el arrepentimiento pedía cerrar la boca de los que querían tragarla; el signo remite en nota al salmo 30.1-18.
«Maria came forward and said : "0 Lord, concerning this, thou didst once say to us in a parable: 'You have endured with me in temptations. I will establish a kingdom for you in the way in which my Father established it for me 1, so that you may eat and drink at my table in my kingdom. And you will sit upon twelve thrones and judge the twelve tribes» — Libro I, capítulo 50: Maria cita la parábola de los doce tronos; la nota del volumen da la variante de Till para la fórmula del reino.
«you, when the perfect number is completed and the All is raised up, I will sit in the Treasury of the Light, and you yourselves will sit on twelve light-powers» — Libro I, capítulo 50: la promesa de los doce tronos de luz; el tramo se corta en el límite de chunk y sigue en *until we have set up again all the ranks of the twelve saviours*.
«May a great darkness cover over those that oppress me; say to my power : it is I who will save thee» — Libro I, capítulo 50, noveno arrepentimiento, versículo 3: la petición contra los opresores.
«May their power become like dust; and may Jeu, thine angel, smite them down. 6. And if they come to go to the height, may a darkness seize them, so that they stumble and turn to the Chaos; and may thine angel, Jeu, pursue them and send them to the darkness below» — Libro I, capítulo 50, versículos 5 y 6: Jeu aparece aquí como ángel de la Luz que persigue a los opresores.
«Now at this time, 0 Light, take away what is purified from the lion-faced power, without his knowing; and the thought which the Authades had (lit. thought), to take away my light : take his own away; and Iet the light of the lion-faced power, which ensnared me, be taken away» — Libro I, capítulo 50, versículo 8: la petición de que se quite a la potencia de rostro de león lo purificado, sin que lo sepa; el volumen glosa *(lit. thought)* dentro del renglón.
«For they stood up against me and to1d lies about me. And they say : I know the mystery of the light which is in the height, in which I have believed. And they have compelled me, saying : Tell us the mystery of the light which is in the height, this one which I do not know» — Libro I, capítulo 50, versículo 11: el punto que el texto insiste en marcar, que ella no conoce el misterio de la luz que le exigen; el OCR imprime *told* con cifra uno.
«And, 0 Light, concerning whom I sing praises to thee, save me; I know that thou wilt save me, because I have done thy will since I was in my aeon. I have done thy will li.ke the invisible ones who are in my place, and like my partner; and I became sorrowful as I looked, seeking for thy light» — Libro I, capítulo 50, versículo 14: ella alega haber hecho la voluntad de la Luz desde que estaba en su eón, como los invisibles y su pareja; el OCR imprime *like* como *li.ke*.
«Now at this time all the emanations of the Authades have surrounded me; and have rejoiced over me, and they have oppressed me greatly, without my knowing; and they have run away, they have left me, and they have not been merciful to me» — Libro I, capítulo 50, versículo 15: las emanaciones la cercan, se alegran y la dejan sin misericordia.
«How long now, 0 Light, dost thou sujfer them, that they oppress me? Save my power from their wicked thoughts, and save me from the lion-faced power, for I alone among the invisible ones am in this p/ace» — Libro I, capítulo 50, versículo 17: ella se declara sola entre los invisibles en ese lugar; el OCR imprime *suffer* como *sujfer*.
«For indeed they flatter me with sweet words while they seek from me the mysteries of the light which I do not know; speaking to me with cunning against me, and raging against me, because I have believed in the light which is in the height. 21. They have opened their mouths against me; they have said: Yes. We will take away her light» — Libro I, capítulo 50, versículos 20 y 21: la adulación con que le piden los misterios que no conoce y la sentencia con que abren la boca contra ella.
«And do not Iet them say in their hearts 1 : Our power has satisfied itself with her light; and Iet them not say : We have swallowed her power» — Libro I, capítulo 51, versículo 25: la fórmula que ella pide que no se diga; la nota da la variante de Till.
«Now at this time, save me, that I may rejoice, because I want 2 the thirteenth aeon, the place of righteousness. And I will say at all times : May the light of Jeu, thy angel, give more light. 28. And my tongue will sing praises to thee in thy knowledge, all my time in the thirteenth aeon» — Libro I, capítulo 51, versículos 27 y 28: el cierre del noveno arrepentimiento, con el eón decimotercero llamado el lugar de la justicia y Jeu como ángel de luz; la nota da la variante de Till *I love* por *I want*.
«May they become Iike dust 2 before the wind; and may the angel of the Lord pursue them. 6. May their paths become dark and slippery; and may the angel of the Lord afflict them» — Libro I, capítulo 51, salmo, versículos 5 y 6: el ángel del Señor donde el arrepentimiento ponía a Jeu; la nota da la variante de Schmidt para *dust*.
«For, without cause, they have hidden for me a snare to their own destruction; and in vain they have standered my soul. 8. May the snare which they do not know come to them; and may the net, which they have hidden for me, catch them, and may they fall into this snare» — Libro I, capítulo 51, salmo, versículos 7 y 8: el lazo escondido que se vuelve contra ellos; el OCR imprime *slandered* como *standered*.
«Unjust witnesses have arisen; they have questioned me about things which I do not know» — Libro I, capítulo 51, salmo, versículo 11: correlato del versículo en que le exigen un misterio que no conoce.
«They tempted me, and they sneered at me contemptuously; they gnashed their teeth against me. 17. 0 Lord, when wilt thou Iook down upon me? Establish my soul away from their wicked deeds; and save my only-begotten one 1 from the lions» — Libro I, capítulo 51, salmo, versículos 16 y 17: los leones donde el arrepentimiento ponía la potencia de rostro de león.
«James came forward, he kissed the breast of Jesus and said : "My Lord, thy Spirit has made me sober 3 , and I am willing to give their interpretation» — Libro I, capítulo 51: Santiago besa el pecho de Jesús y se declara dispuesto a interpretar; la nota da la variante de Till sobre la fórmula de la sobriedad.
«thy power prophesied once, through David, in the 34th Psalm, speaking thus about the ninth repentance ofthe Pistis Sophia» — Libro I, capítulo 51: Santiago nombra el salmo trigésimo cuarto como profecía del noveno arrepentimiento; el tramo abre en el corte de chunk y el OCR pega *ofthe*.
«They opened wide their mouths against me and they said : Excellent, our eyes have had a full view of him» — Libro I, capítulo 52, salmo, versículo 21: correlato del versículo del arrepentimiento sobre las bocas abiertas contra ella.
«Let those that wish my righteousness be glad and rejoice; and may those that wish the peace of his servant say : Iet the Lord be magnified and lifted up. 28. My tongue will rejoice at thy righteousness and thy glory all the day» — Libro I, capítulo 52, salmo, versículos 27 y 28: el cierre de la recitación de Santiago; el signo remite en nota al salmo 34.1-28.
«When James had said these things, Jesus said : Excellent, weil done, James. This is the interpretation of the ninth repentance of the Pistis Sophia. Tru/y, truly, I say to you that you will become first in the Kingdom of Heaven, before all the invisible ones, and all the gods, and all the archons, which are in the thirteenth aeon, and in the twelfth aeon. But not only you, I but also everyone who will perform my mysteries» — Libro I, capítulo 52: la promesa de que los discípulos serán primeros en el Reino de los Cielos antes que invisibles, dioses y arcontes, y la acotación de que no solo ellos sino todo el que cumpla los misterios; el tramo cruza de la plana 215 a la 217.
«Mariam sprang up again, she said : "Yes, 0 Lord. This is what thou didst say to us once : 'The last will become first and the first will become last.'* Now the first, which were created before lis, are the invisible ones, since they existed before mankind, they and the gods and the archons; and the men who will receive mysteries will precede them in the Kingdom of Heaven» — Libro I, capítulo 52: Mariam interpreta la sentencia de los últimos y los primeros aplicándola a los invisibles creados antes que los hombres; el OCR imprime *us* como *lis*.
«Now it happened when the Pistis Sophia had said the ninth repentance, the lion-faced power oppressed her again, wanting to take away all the power within her. She cried again to the Light, saying: '0 Light, in whom I have helieved from the beginning, for whose sake I have surfered great afflictions, help me» — Libro I, capítulo 52: el undécimo grito de la Pistis Sophia, brevísimo, tras el noveno arrepentimiento; el OCR imprime *believed* como *helieved* y *suffered* como *surfered*.
«And in that hour her repentance was accepted. The First Mystery heard her. And I was sent at his command, I came to help her. I brought her up from the Chaos because she had repented, and also because she had believed in the light, and she had surfered these great afflictions and these great dangers. She was deceived by the deity Authades. And she was deceived by nothing except a light-power, because of the likeness of the light I in which she helieved» — Libro I, capítulo 52: el Primer Misterio acepta el arrepentimiento y envía a Jesús a sacarla del Caos; el texto acota que ella fue engañada solo por una potencia de luz, por la semejanza con la luz en que creía.
«of this I was sent, through the command of the First Mystery, to help her secretly. But I had not yet come to the place of the aeons at all. But I came forth from the midst of them all without any power knowing; neither the innermost ones of the inner, nor the outermost ones of the outer, except .for the First M ystery alone» — Libro I, capítulo 52: el envío es secreto y ninguna potencia lo sabe salvo el Primer Misterio; el tramo abre descabezado porque *Now because* quedó en la plana 217.
«Now it happened when I came to the Chaos, to help her, she saw that I was understanding, and that I was shining exceedingly and with compassion towards her. For I was not insolent like the lion-faced power, which had taken away the power of light from the Sophia, and which had also afflicted her, to take away all the light within her» — Libro I, capítulo 52: el contraste que el texto traza, Jesús no es insolente como la potencia de rostro de león.
«Now the Sophia saw me, that I was shining ten thousand times more than the lion-faced power, and that I had great compassion towards her. And she knew that I was from out of the height of heights, in the light of which she had believed from the beginning. The Pistis Sophia took courage and she spoke the tenth repentance» — Libro I, capítulo 52: ella reconoce que brilla diez mil veces más que la potencia de rostro de león y que viene de la altura de las alturas.
«I have cried out to thee, 0 Light of Lights, in my affliction, and thou hast heard me. 2. 0 Light, save my power from unjust and iniquitous lips, and from cunning snares» — Libro I, capítulo 52, décimo arrepentimiento, versículos 1 y 2: la petición contra los labios injustos y los lazos astutos.
«The light which was taken away fromme with a cunning snare will not be brought to thee. 4. For the snares of the Authades are widespread, with the traps of the merciless» — Libro I, capítulo 53, versículos 3 y 4: los lazos del Autoengendrado; el OCR pega *fromme*.
«Woe to me, for my dwelling was far off and I was in the dwellings of the Chaos. 6. My power was in places which were not mine. 7. And I flattered those merciless ones, and when I flattered them, they attacked me without cause» — Libro I, capítulo 53, versículos 5 a 7: el lamento por la morada lejana y la potencia en lugares ajenos.
«I cried to thee, 0 Lord, in my affiiction and thou didst hear me. 2. 0 Lord, save my soul from unjust lips and from a cunning tongue. 3. What will be given to thee and what will be taken from thee with a cunning tongue? 4. The arrows of the strong are sharpened, together with the coals of the desert» — Libro I, capítulo 53, salmo, versículos 1 a 4: las flechas y los carbones donde el arrepentimiento ponía los lazos.
«My soul has been a sojourner in many places. 7. I was peaceful with those who hate peace. When I spoke with them they fought me without cause» — Libro I, capítulo 54, salmo, versículos 6 y 7: el alma peregrina donde el arrepentimiento ponía la potencia en lugares que no eran suyos; el signo remite en nota al salmo 119.1-7.
«Now at this time, 0 Lord, this is the interpretation of the tenth repentance of the Pistis Sophia, which she said when the material emanations of the Authades oppressed her, they and his lion-faced power, [and when they afjlicted her greatly» — Libro I, capítulo 54: Pedro cierra la interpretación; los corchetes marcan lo que los Sigla mandan omitir y la nota consigna que Schmidt lo borra por tautología.
«Now it happened when the lion-faced power saw me approaching the Pistis Sophia, that I was shining exceedingly, it was more angry, and it emanated from itself another multitude of very powerful emanations. Now when these things happened, the Pistis Sophia spoke the eleventh repentance» — Libro I, capítulo 54: la potencia de rostro de león se enfurece al verlo acercarse y emana otra multitud de emanaciones.
«Why has the strong power risen among the wicked? 2 2. Its thought took the light away from me at all times. And Iike sharp iron they took 3 power from me. 3. I preferred to come down to the Chaos more than to remain in the place of the thirteenth aeon, the place of righteousness» — Libro I, capítulo 54, undécimo arrepentimiento, versículos 1 a 3: ella declara haber preferido bajar al Caos antes que quedarse en el eón decimotercero; las notas dan la lectura del manuscrito y la variante de Till.
«And the 24 emanations will see what has happened to thee, 0 lion-faced power, and they will fear and they will not be disobedient, but they will give what is purified of their light» — Libro I, capítulo 54, undécimo arrepentimiento, versículo 6: las veinticuatro emanaciones escarmentarán y entregarán lo purificado de su luz.
«And they will see thee, and they will rejoice over thee and they will say : Behold an emanation which has not given what is purified of its light, that it might be saved, but it boasts of the magnitude of the light of its power, because it did not emanate the power within it; and it said : I will take away the light of the Pistis Sophia, this which will be taken from her» — Libro I, capítulo 54, versículo 7: la sentencia que ella pone en boca de las emanaciones contra la potencia de rostro de león, que se jactó de su luz en vez de entregarla.
«Then Salome 1 came forward and said: "My Lord, concerning this, thy light-power once prophesied, through David, in the 51st Psalm» — Libro I, capítulo 54: Salomé nombra el salmo quincuagésimo primero; el *1* es llamada de nota, que la remite a Orígenes y al Evangelio de Tomás.
«Why does the mighty boast of his ev;t? 2. Thy tongue has devised injustice all the day; likc ä sharp cutting knife thou hast practised deceit. 3. Thou hast loved evil more than goodness; thou hast loved injustice more than to speak righteousness» — Libro I, capítulo 54, salmo, versículos 1 a 3: la jactancia del poderoso donde el arrepentimiento ponía la de la potencia de rostro de león; el OCR imprime *evil* como *ev;t* y *like* como *likc*.
«Thou hast loved all words of subterfuge arid a cunning tongue. 5. For this reason God will destroy thee completely. He will uproot thee; and he will draw thee from thy dwelling, and he will pluck out thy root and cast it outside of those that are living» — Libro I, capítulo 54, salmo, versículos 4 y 5: el desarraigo donde el arrepentimiento pedía que no se le dejara existir en el eón decimotercero; el OCR imprime *and* como *arid*.
«Behold a man who did not make God his helper, but he trusted in his great wealth and he had power upon his vanity» — Libro I, capítulo 54, salmo, versículo 7: correlato del versículo en que las emanaciones señalan al que se jactó de su luz.
«But I am like a fruit-bearing olive tree in the House of God; I have trusted in the mercy of God for ever and ever. 9. And I will give thanks to thee, for thou hast dealt with me; and I will wait upon thy name, for it is beneficent in the presence of thy holy ones» — Libro I, capítulo 54, salmo, versículos 8 y 9: el olivo fructífero en la Casa de Dios; el signo remite en nota al salmo 51.1-9.
«It happened now after these things I entered into the Chaos, shining exceedingly, in order that I might take away the light of that lion-faced power. As I was of exceeding light, it was afraid, it cried out to its deity, Authades, to help it. And at that hour the deity Authades looked forth from the thirteenth aeon, he looked down upon the Chaos. He was exceedingly angry, wishing to help his lion-faced power» — Libro I, capítulo 55: Jesús entra en el Caos a quitar la luz a la potencia de rostro de león, que llama a su deidad el Autoengendrado desde el eón decimotercero.
«lt happened now when they oppressed the Sophia, she cried out to the height, she cried out to me, that I should help her. Now it happened when she looked to the height, she saw the Authades who was very angry, and she was afraid. She said the twelfth repentance because of the Authades and his emanations. But she cried out to me, saying thus» — Libro I, capítulo 55: ella ve al Autoengendrado airado y dice el duodécimo arrepentimiento.
«0 Light, forget not my song of praise. 2 .. For the Authades and his lion-faced power opened their mouths against me, they dealt cunningly with me» — Libro I, capítulo 55, duodécimo arrepentimiento, versículos 1 y 2: el Autoengendrado y su potencia de rostro de león abren la boca contra ella.
«And they surrounded me, wishing to take away my power; and they hated me because I sang praises to thee. 4. Instead of loving me, they standered me, but I sang praises. 5. They planned to take away my power because I sang praises to thee, 0 Light. And they hated me because I loved thee» — Libro I, capítulo 55, versículos 3 a 5: el motivo del odio que ella declara, cantar alabanzas a la Luz; el OCR imprime *slandered* como *standered*.
«Let the darkness come over the Authades, and may the archon of the outer darkness remain at his right hand. 7. And when thou dost judge him, take his power away froin him; and that which he thought - to take away my light from me - do thou take his from him» — Libro I, capítulo 55, versículos 6 y 7: la petición de vuelta contra el Autoengendrado, con el arconte de la tiniebla exterior a su derecha; el OCR imprime *from* como *froin*.
«And may all his powers of his light 1 within him diminish; and may another one take his greatness in the three triple-powered ones» — Libro I, capítulo 55, versículo 8: que otro tome su grandeza entre los tres triples poderes; la nota da la lectura literal en plural.
«May the paralemptes, the purifier of the lights, purify all the lights which are in the Authades; and may he take them from them» — Libro I, capítulo 55, versículo 11: el paralemptes purificador de las luces vuelve a aparecer como el que extrae la luz.
«May the light which is in his emanations be taken away, and may their name be removed from the thirteenth aeon; indeed rather may his name be taken away from that place for ever» — Libro I, capítulo 55, versículo 13: la petición de que su nombre sea quitado del eón decimotercero para siempre.
«And upon the lion-faced power, may there be brought the sin of him who emanated it in the presence of the light; and may the iniquity of the matter which brought him (the Authades) forth not be erased» — Libro I, capítulo 55, versículo 14: el pecado del que la emanó recae sobre la potencia de rostro de león.
«He put on the darkness Iike a garment; and it (the darkness) went into him like water, and it went into all his powers like oil. 19. May he wrap hirnself in the Chaos like a garment, and gird hirnself with the darkness like a leather girdle at all times» — Libro I, capítulo 55, versículos 18 y 19: la tiniebla como vestido y el Caos como ceñidor, imagen inversa del vestido de luz que abre el libro.
«But thou, 0 Light, have compassion on me, on account of the mystery of thy name; and save me in the beneficence of thy mercy» — Libro I, capítulo 56, versículo 21: la petición central del duodécimo arrepentimiento.
«I have become like matter which has fallen; I have been cast on this side and that, like a dernon which is in the air. 24. My power has been destroyed, for I possess no mystery; and my matter has faded because of my light, for they took it away» — Libro I, capítulo 56, versículos 23 y 24: ella se compara con materia caída y con un demonio en el aire; el OCR imprime *demon* como *dernon*.
«Andrew however came forward, he said: "My Lord and Saviour, thy light-power propizesied once, through David, concerning this repentance which the Pistis Sophia said, and spoke in the I 08th Psalm» — Libro I, capítulo 56: Andrés nombra el salmo centésimo octavo; el OCR imprime *prophesied* como *propizesied* y parte la cifra.
«0 God, do not be silent to my praise. 2. For the mouths of the sinner and the cunning, they have opened I against me; they have spoken about me with a cunning tongue» — Libro I, capítulo 56, salmo, versículos 1 y 2: correlato del primer versículo del duodécimo arrepentimiento; el tramo cruza de la plana 235 a la 237.
«Instead of loving me, they slandered me, but I prayed. 5. They established for me evil in the place of good, and hatred in the place of my Iove. 6. Set a sinner over him, and Iet the devil stand at bis right band» — Libro I, capítulo 56, salmo, versículos 4 a 6: el diablo a la derecha donde el arrepentimiento ponía al arconte de la tiniebla exterior; el OCR imprime *hand* como *band*.
«May bis days be diminished, and may another take bis office. 9. May bis sons become orphans, and may bis wife become a widow. 10. May bis sons be moved, and may they be turned out and beg; may they be cast forth from their house» — Libro I, capítulo 56, salmo, versículos 8 a 10: los hijos huérfanos y la mujer viuda donde el arrepentimiento ponía las emanaciones sin luz.
«May bis sons be blotted out; and may bis name be blotted out in one generation» — Libro I, capítulo 56, salmo, versículo 13: el nombre borrado, correlato del versículo 13 del arrepentimiento; el tramo abre en el corte de chunk.
«He put on cursing like a garment, and it went to his interior like water; it became like oil in his bones. 19. May it be to him like the garment with which he will wrap himself; and like a girdle with which he will gird bimself at all times» — Libro I, capítulo 56, salmo, versículos 18 y 19: la maldición como vestido y ceñidor, correlato casi literal de la tiniebla como vestido del arrepentimiento; el OCR imprime *himself* como *bim-self* y `span()` lo devuelve unido como *bimself*.
«But thou, 0 Lord, Lord show mercy on me, on account of thy name; save me. 22. For I am a poor man and I am a wretched one; my heart is agitated within me» — Libro I, capítulo 56, salmo, versículos 21 y 22: correlato del versículo 21 del arrepentimiento.
«My knees are weak with fasting; and my .flesh is changed on account of the (Iack of) oil. 25. But I have become a mockery to them; they saw me and they shook their heads. 26. Help me, 0 Lord God, and save me, according to thy mercy. 27. May they know that this is thy hand, and thou hast created it, 0 Lord» — Libro I, capítulo 57, salmo, versículos 24 a 27: el cierre de la recitación de Andrés; el signo remite en nota al salmo 108.1-27 y el volumen glosa *(lack of)* dentro del renglón.
«the Pistis Sophia cried out to me, saying : '0 Light of Lights, I have transgressed against the twelve aeons. I came down from them. Forthis reason I have said the twelve repentances, one according to each aeon. Now at this time, 0 Light of Lights, forgive me my transgression, for it is very great. Because I left the places of the height. I came to dwell in the places of the Chaos» — Libro I, capítulo 57: ella declara el principio que ordena la serie entera, doce arrepentimientos por los doce eones contra los que transgredió.
«Hear me as I sing praises to thee, 0 Light of Lights. Hear me as I say the repentance of the thirteenth aeon, the place from which I came down, so that the thirteenth repentance of the thirteenth aeon be completed. These (aeons) I against which I have transgressed, from them I came down» — Libro I, capítulo 57, decimotercer arrepentimiento, versículo 1: el arrepentimiento decimotercero corresponde al eón decimotercero de donde bajó.
«Save me, 0 Light, in thy great mystery and forgive my transgression in thy forgiveness. 4. And give me the baptism and forgive my sins and purify me from my transgression» — Libro I, capítulo 57, versículos 3 y 4: la petición del bautismo y del perdón de los pecados.
«And this my transgression is the lion-faced power, which was not hidden from thee at any time, for on account of it I came down. 6. And I alone among the invisible ones, in whose place I existed, transgressed, and I came down to the Chaos. I transgressed before thee so that thy ordinance should be fulfilled» — Libro I, capítulo 57, versículos 5 y 6: ella identifica su transgresión con la potencia de rostro de león y declara haber transgredido para que se cumpliera la ordenanza.
«Martha came forward and said : "My Lord, my spirit moves me to give the interpretation of those things which the Pistis Sophia said. Concerning them, thy power once prophesied through David in the 50th Psalm» — Libro I, capítulo 57: Martha nombra el salmo quincuagésimo.
«Have mercy upon me, 0 God, according to thy great pity; according to the multitude of thy mercies blot out my sin 1• 2. Wash me thoroughly from my iniquity» — Libro I, capítulo 57, salmo, versículos 1 y 2: el miserere donde el arrepentimiento pedía el bautismo; la nota dice que Till enmienda la división de versículos de Schmidt.
«And my sin is present to me at all times. 4. That thou shouldst be justified in thy words and victorious when thou judgest me» — Libro I, capítulo 58, salmo, versículos 3 y 4: el pecado siempre presente, correlato de la potencia de rostro de león nunca oculta; el signo remite en nota al salmo 50.1-4.
«Now it happened when the Pistis Sophia said these words, the time was fulfilled that she should be brought forth from the Chaos. And by myself alone, without the First Mystery, I brought forth from myself a light-power. I sent it down to the Chaos that it should bring the Pistis Sophia up from the .deep places of the Chaos and bring her to the upper place of the Chaos, until the command came forth from the First Mystery that she should be brought up from the Chaos completely» — Libro I, capítulo 58: Jesús declara haber sacado de sí una potencia de luz, por sí solo y sin el Primer Misterio, para subirla a los lugares altos del Caos.
«Now it happened when the emanations of the Authades knew that the Pistis Sophia was brought up to the upper places of the Chaos, they followed her upwards, wanting to take her again to the lower places of the Chaos. And my light-power, which I had sent to bring the Sophia up from the Chaos, gave light exceedingly» — Libro I, capítulo 58: las emanaciones la siguen hacia arriba para devolverla a lo hondo del Caos.
«I will sing praises to thee, 0 Light, for I wanted to come to thee. I will sing praises to thee, 0 Light, for thou art my Saviour. 2. Leave me not in the Chaos. Save me, 0 Light of the height, for thou art he to whom I have sung praises» — Libro I, capítulo 58, canto, versículos 1 y 2: el canto que ella dice ya en los lugares altos del Caos.
«By thyself thou hast sent to me thy light and thou hast saved me. Thou hast brought me to the upper p/aces of the Chaos. 4. May the emanations of the Authades which follow me fall down to the lower places of the Chaos. And Iet them not come to the upper places so that they see me» — Libro I, capítulo 58, versículos 3 y 4: ella atribuye el rescate a la luz enviada por él mismo, sin intermediario.
«And their plan which they thought of, to take away my power, Iet it not happen for them. And according to how they spoke against me to take away my light from me, take theirs rather instead of mine. 7. And they have spoken to take away all my light. And they were not able to take it, for thy light-power was with me» — Libro I, capítulo 58, versículos 6 y 7: la petición de vuelta y la razón de que no pudieran quitarle la luz.
«Because they deliberated without thy ordinance, 0 Light. On account of this they were not able to take away my light. 9. Because I have believed in the light, I will not fear; and the light is my saviour, and I will not fear» — Libro I, capítulo 58, versículos 8 y 9: la razón que el texto da del fracaso de los perseguidores, haber deliberado sin la ordenanza de la Luz.
«Salome came forward. She said : "My Lord, my power compels me to say the interpretation of the words which the Pistis Sophia said. Thy power propizesied once through Solomon, saying thus» — Libro I, capítulo 58: Salomé cambia de fuente y atribuye la profecía a Salomón, no a David; es la primera vez que el libro cita las Odas de Salomón en lugar de los Salmos.
«I will give thanks to thee, 0 Lord, for thou art my God. 2. Leave me not, 0 Lord, for thou art my hope. 3. Thou hast given me thy judgment freely, and I have been saved through thee» — Libro I, capítulo 58, oda, versículos 1 a 3: el arranque de la oda que Salomé recita.
«May a cloud of smoke cover their eyes, and may a misty air darken them; and Iet them not see the day, lest they seize me. 6. May their counsels become powerless; and may those things which they have devised come upon them» — Libro I, capítulo 58, oda, versículos 5 y 6: la nube de humo donde el canto ponía la nube de tiniebla.
«They have devised a counsel, and it has not happened for them. 8. And they, the powerful, are vanquished; and those things which they prepared with evil intent are cast down 1. 9. My hope is in the Lord and I will not fear; for thou art my God, my Saviour» — Libro I, capítulo 59, oda, versículos 7 a 9: el cierre de la recitación de Salomé; el signo remite en nota al Salmo de Salomón 5.1-9 y la nota da la variante de Schmidt.
«I caused the light-power which I had sent to save her, I caused it to become a crown of light on her head, so that from this hour the emanations of the Authades would have no power over her» — Libro I, capítulo 59: la potencia de luz enviada se vuelve corona de luz sobre la cabeza de la Pistis Sophia.
«And when it became a crown of light on her head, all the evil materials which were in her were moved, and they were all purified within her; they were destroyed and came to be in the Chaos» — Libro I, capítulo 59: con la corona puesta, las materias malas que había en ella se mueven, se purifican y caen al Caos.
«Now when these things had happened, the pure light-power within the Sophia began to sing praises; but she sang praises to my light-power which had become a crown on her head. She sang praises, saying thus» — Libro I, capítulo 59: la potencia de luz pura que hay en la Sophia canta a la corona; la nota da la variante de Till para la fórmula *was not left without*.
«The light has become a crown on my head and I will not be (left) without it, so that the emanations ofthe Authades do not steal it from me» — Libro I, capítulo 59, canto de la corona, versículo 1: el volumen marca con paréntesis el *(left)* que añade al inglés y el OCR pega *ofthe*.
«And even if all the materials move, I however will not move. 3. And even if all my materials are destroyed and remain in the Chaos - these which the emanations of the Authades see - I however will not be destroyed» — Libro I, capítulo 59, versículos 2 y 3: la fórmula de permanencia frente a la destrucción de todas sus materias.
«Mary, the mother of Jesus, came forward. She said: "My son according to the world, my God and my Saviour according to the height, command me that I give the explanation of the words which the Pistis Sophia said» — Libro I, capítulo 59: María la madre de Jesús se presenta con una fórmula doble, madre según el mundo y Dios y Salvador según la altura.
«Thou also, Mary, thou hast received form 3 which is in the Barbelo according to the matter, I and thou hast received likeness which is in the» — Libro I, capítulo 59: la respuesta de Jesús a su madre, que recibió forma de la Barbelo según la materia; el tramo se corta antes de las notas y sigue en la plana 255, *Virgin of the Light according to the light*.
«Virgin of the Light according to the light, thou and the other Mary, the blessed one. And for thy sake the darkness exists and furthermore, from thee has come forth the material body in which I exist, which I have cleaned and purified» — Libro I, capítulo 59: la fórmula distingue dos Marías, la madre y la otra María llamada bienaventurada, y declara que del cuerpo material de la madre salió aquel en que Jesús existe.
«However Mary, the mother of Jesus, answered, she said: "My Lord, thy light-power once prophesied about these words through Solomon in the 19th Ode and said» — Libro I, capítulo 59: María la madre nombra la Oda decimonovena de Salomón.
«The Lord is upon my head like a crown and I shall not be without him. 2. They plaited for me the true crown 1, and it caused thy branches to sprout in me. 3. For it is not like a withered crown which does not sprout; but thou livest upon my head and thou dost sprout upon me. 4. Thy fruits are full and ripe, filled with thy salvation» — Libro I, capítulo 59, oda, versículos 1 a 4: la corona que brota, correlato del canto de la corona; la nota da la lectura literal *crown of truth* y el signo remite al Salmo de Salomón 19.1-4.
«lt happened when the Pistis Sophia said the thirteenth repentance, moreover at that hour the ordinance was completed of all the offlictions which had been ordained for the Pistis Sophia, because of the completion of the First Mystery, which had been since the beginning. And the time came that she should be saved from the Chaos and brought forth from all the darknesses» — Libro I, capítulo 60: con el arrepentimiento decimotercero se cumple la ordenanza de todas sus aflicciones; el OCR imprime *afflictions* como *offlictions*.
«Mariam sprang up, she said : "My Lord, I understand what thou dost say. Concerning the interpretation of these words, thy light-power once propizesied through David in the 84th Psalm» — Libro I, capítulo 60: Mariam nombra el salmo octogésimo cuarto; el OCR imprime *prophesied* como *propizesied*.
«Mercy and truth have met one another, and righteousness and peace have kissed one another. 11. Truth has sprouted from the earth and righteousness has looked forth from heaven» — Libro I, capítulo 60, salmo, versículos 10 y 11: el versículo con que se interpreta el encuentro de las dos potencias; el signo remite en nota al salmo 84.10-11.
«Now mercy is the light-power which came forth through the First Mystery, for the First Mystery heard the Pistis Sophia, and had mercy on her in all her qfflictions. Truth, on the other hand, is the power which came forth from thee, because thou didst fulfil the truth that thou shouldst save her (the Pistis Sophia) from the Chaos. And furthermore, righteousness is the power which came forth through the First Mystery, which will guide the Pistis Sophia. And again peace is the power which came forth from thee, because it will go into the emanations of the Authades and take away from them the lights» — Libro I, capítulo 60: Mariam asigna cada término del salmo a una potencia: misericordia y justicia al Primer Misterio, verdad y paz a la que sale de Jesús.
«Truth, on the other band, is the power which came forth from thee when thou wast in the lower places of the Chaos. Concerning this, thy power spoke through David thus : 'Truth has sprouted from the earth' *, because thou wast in the lower places of the Chaos. Righteousness, on the other band, which looked forth from heaven, is the power which came forth from the height, through the First Mystery, and which entered into the Sophia» — Libro I, capítulo 61: Mariam cierra la asignación ligando *la verdad brotó de la tierra* al estar él en los lugares bajos del Caos; el OCR imprime *hand* como *band*.
«After these things Mary, the mother of Jesus, also came forward and said : "My Lord and my Saviour, command me also that I answer 1 this discourse." Jesus said : "I will not prevent him whose spirit has become understanding, but I urge him the more to speak the thought which has moved him. Now at this time, Mary, my mother according to the matter, to whom I was entrusted, I command thee that thou also sayest the thought of the discourse» — Libro I, capítulo 61: Jesús declara que no impide hablar a nadie cuyo espíritu se haya vuelto entendido, y llama a su madre la madre según la materia a quien fue confiado; la nota da la variante de Till *explain*.
«For the light is with me, and I myself am 2 with the light.' But the Pistis Sophia said these words» — Libro I, capítulo 59, versículo 4: el cierre del canto de la corona; la nota da la variante de Till *I also am*.
«Truly, truly, I say that they will bless thee from end to end of the earth 0 , for the pledge of the First Mystery was entrusted to thee» — Libro I, capítulo 59: Jesús declara confiada a su madre la prenda del Primer Misterio y anuncia que la bendecirán de un extremo a otro de la tierra; el signo remite en nota a Lucas 1.48.
«And that Mystery sent me a great light-power from the height, so that I should help the Pistis Sophia and bring her up from the Chaos» — Libro I, capítulo 60: el Primer Misterio envía una gran potencia de luz para sacarla del Caos; el tramo se acortó porque la guarda anticosido rechazó el tramo largo.
«This now is the discourse and its interpretation. Mercy is the Spirit which came forth from the height, through the First Mystery, because he (the First Mystery) had mercy on the race of men. He sent bis Spirit that it should forgive the sins of the whole world so that they (men) should receive mysteries and inherit the Kingdom of the Light» — Libro I, capítulo 61: María la madre asigna la misericordia al Espíritu enviado por el Primer Misterio para perdonar los pecados del mundo entero; el OCR imprime *his* como *bis*.
«Truth, on the other band, is the power which was entrusted to me; when it came forth from the Barbelo, it became for thee a material body. And it preached about the place of the truth» — Libro I, capítulo 61: ella asigna la verdad a la potencia que salió de la Barbelo y se hizo cuerpo material; la nota da la variante de Schmidt *true place*.
«Peace, on the other band, is the power which was entrusted to thy material body, according to the world, which baptised the race of mankind until they became strangers to sin. And it made them to be at peace with thy Spirit, and they came to be at peace with the emanations of the light» — Libro I, capítulo 61: ella asigna la paz al cuerpo material que bautizó al linaje humano hasta volverlo ajeno al pecado.
«And also as it was said : 'Righteousness (looked forth) 2 from heaven' : 0 righteousness is the power which looked forth from 1 the height, which will give the mysteries of the light» — Libro I, capítulo 61: la asignación de la justicia; los paréntesis marcan la enmienda conjetural y la nota declara que el manuscrito lee *sprouted from*.
«The other Mary came forward and said: "My Lord, suffer me and be not angry with me, for since the time that thy mother spoke with thee concerning the interpretation of these words, my power has agitated me that I should come forward and also say the interpretation of these words» — Libro I, capítulo 62: la otra María pide hablar tras la madre de Jesús; el texto sostiene dos Marías distintas sin armonizarlas.
«Now righteousness is the Spirit of the light, which came down upon thee, bringing the mysteries of the height in order to give them to the race of mankind. Peace, on the other band, is the power of Sabaoth the Good which is within thee. lt is this which baptised and forgave» — Libro I, capítulo 62: ella asigna la justicia al Espíritu de la luz y la paz a la potencia de Sabaoth el Bueno; el tramo se corta antes de las notas y sigue en la plana 269, *the race of mankind*.
«that is, the power of Sabaoth the Good, [as it said: 'lt sprouted from the earth'] it is this which sprouted from Mary thy mother, the earth-dweller» — Libro I, capítulo 62: la otra María identifica la verdad brotada de la tierra con la potencia de Sabaoth brotada de María; los corchetes marcan la ditografía que los Sigla mandan omitir y la nota da la variante de Till.
«It happened however when Jesus finished hearing these words which Mariam spoke, he said; "Excellent, Mariam, thou inheritor of. the light» — Libro I, capítulo 62: Jesús aprueba la interpretación llamándola Mariam, dos renglones después de haberla llamado Maria y la otra María; el punto de *of. the* es del impreso.
«Mary, the mother of Jesus, came forward again. She prostrated herself at bis feet, she kissed them, and she said : "My Lord and my Son and my Saviour, be not angry with me, but forgive me that I say the interpretation of these words a second time» — Libro I, capítulo 62: la madre de Jesús pide interpretar por segunda vez y se disculpa por ello.
«I am Mary thy mother 3 , and Elisabeth, the mother of John whom I met 4 • Now mercy is the power in me of the Sabaoth which came forth from me 4 , which is thou. Thou hast bad mercy on the whole race of mankind. On the other band, truth is. the power which was in Elisabeth, which is John who came and preached on the true way, which is thou, I before whom he preached» — Libro I, capítulo 62: la madre identifica la misericordia con la potencia de Sabaoth salida de ella y la verdad con la que estaba en Isabel, que es Juan; las notas dan la lectura literal *came forth from my mouth* y la variante de Till.
«that is thou, my Lord, who didst meet John on the day when thou didst receive baptism 0 • But furthermore, thou and John are righteousness and peace, which kissed one another» — Libro I, capítulo 62: la madre liga el encuentro de misericordia y verdad al día del bautismo, y hace de Jesús y Juan la justicia y la paz.
«that is the time when thou ·didst do service to thyself. Thou didst take the type of Gabriel, thou didst Iook down upon me from heaven ", thou didst speak with me; and when thou didst speak with me thou didst sprout from me 1• That is, the truth which is the power of. Sabaoth the Good which is in thy material body - that is the truth which sprouted from the earth» — Libro I, capítulo 62: la madre remata su lectura con la anunciación en tipo de Gabriel, y con la verdad brotada de la tierra identificada con la potencia de Sabaoth en el cuerpo material; la nota da la lectura literal *sprout within me*.
«Now it happened when Jesus heard these words which Mary, his mother, spoke, he said: "Excellent and weil done. This is the interpretation of all the words about which my light-power once prophesied through David the prophet» — Libro I, capítulo 62: Jesús cierra la serie de interpretaciones del salmo octogésimo cuarto.
«Thy power once prophesied in these words about thee. When thou wast small, before the Spirit came upon thee, while thou wast in a vineyard with Joseph, the Spirit came forth from the height 0 , he came to me into my house, he resembled thee» — Libro I, capítulo 61: María la madre sitúa el episodio en la niñez de Jesús, con él en una viña con José, y el Espíritu que llega a su casa con su misma figura; los signos remiten en nota a Lucas 1.26.
«And I did not recognise him and I thought that he was thou. And the Spirit said to me : 'Where is Jesus, my brother, that I meet him ?' And when he said these things to rne, I was confused and I thought that he was a phantom to tempt me» — Libro I, capítulo 61: ella declara no haberlo reconocido y haberlo tomado por un fantasma que la tentaba; el OCR imprime *me* como *rne*.
«But I took him, I bound him to the leg of the bed in my house, until I» — Libro I, capítulo 61: ella narra haberlo atado a la pata de la cama de su casa; el tramo se corta en el cambio de plana y sigue en la 265.
«of the earth and all those of the height will be savcd. And that pledge is the beginning and the end» — Libro I, capítulo 60: por esa prenda se salvarán los de la tierra y los de la altura, y la prenda se declara principio y fin; el tramo abre descabezado en el cambio de plana y el signo remite en nota a Apocalipsis 21.6 y 22.13.
«My Lord : 'Mercy and truth have met one another'. * Now mercy is the Spirit which came down upon thee when thou didst receive baptism from John °. Now mercy is the Spirit of Godhood which came forth upon thee, which had mercy upon the race of mankind» — Libro I, capítulo 62: la otra María asigna la misericordia al Espíritu bajado en el bautismo de Juan; el signo remite en nota a Mateo 3.13.
«lt came down, it met the power of Sabaoth the Good which is within thee and \Yhich has preached on the p/aces of the truth» — Libro I, capítulo 62: ese Espíritu se encuentra con la potencia de Sabaoth el Bueno que está dentro de él; el OCR imprime *which* con una barra invertida.
«THE SECOND BOOK OF THE PISTIS SOPHIA 63. John also came forward, he said: "0 Lord, command me also that I say the interpretation of the words which thy» — Libro II, capítulo 63: el encabezado que una mano tardía puso al libro segundo y del que salió el nombre de toda la obra, seguido de la petición de Juan; el paréntesis de *(BOOK II)* lo pone el editor moderno.
«John answered, lzowever, and said: "This is the word which thou hast said to us once : 'I came forth from the height, I entered into Sabaoth the Good, I embraced the light-power within him» — Libro II, capítulo 63: Juan cita una frase previa de Jesús, que salió de la altura y entró en Sabaoth el Bueno; el OCR imprime *however* como *lzowever*.
«Thou art the mercy which was sent forth from the places of the height through thy Father, the First Mystery, who Iooks within. He sent thee that thou shouldst have mercy on the whole world» — Libro II, capítulo 63: Juan asigna la misericordia al propio Jesús enviado por el Primer Misterio que mira adentro.
«of the truth. Righteousness, on the other hand, which looked forth from I heaven * is thou, the First Mystery which looked» — Libro II, capítulo 63: el cierre de la interpretación de Juan. Esta plana está mutilada en el escaneo: los renglones del cuerpo se cortan por la derecha —*which thou didst / left, thou, the First Mystery which Iooks forH*— y solo los últimos renglones llegan completos, que son los que se citan.
«forth, having come forth from spaces of the height with the mysteries of the kingdom 1 of the light. And thou didst come down upon the garment of light which thou didst receiv.e from the hand of the Barbelo; thou didst come down upon him who is Jesus our Saviour, like a dove» — Libro II, capítulo 64: Juan cierra identificando al Primer Misterio que bajó como paloma sobre el vestido de luz recibido de la Barbelo; la nota da la lectura literal, que reparte de otro modo la frase, y el signo remite a Mateo 3.16.
«the First Mystery who Iooks forth said to him: "Excellent, John, thou beloved brother» — Libro II, capítulo 64: quien responde ya no se llama Jesús sino el Primer Misterio que mira afuera, uno de los cambios de nombre que MacDermot señala en la Introduction.
«The First Mystery continued again, saying: "Now it happened, the power which came forth from the height, namely I myself, whom my Father sent to save the Pistis Sophia from the Chaos - now I with the other power which came forth from me and the soul which I received from Sabaoth the Good, they came towards one another, they made one outpouring of light which was exceedingly bright» — Libro II, capítulo 64: el Primer Misterio narra en primera persona el encuentro de las potencias y del alma recibida de Sabaoth el Bueno.
«I called Gabriel and Michael down from the aeons, by the CO!ßmand of my Father, the First Mystery who Iooks within, and I gave them the outpouring of light. I caused them to go down to the Chaos to help the Pistis Sophia, and to take the light-powers which the emanations of the Authades had taken from her, to take them from them and to give them to the Pistis Sophia» — Libro II, capítulo 64: Gabriel y Michael bajan el derramamiento de luz al Caos para recobrar las potencias de luz que le quitaron.
«light exceedingly in the whole Chaos, and it spread in all their (the emanations') places. And when the emanations of the Authades saw the great light of that outpouring, they 'were all afraid together. And that outpouring drew forth from them ·an the light-powers which they had taken from the Pistis Sophia. And the emanations of the Authades did not dare to take hold of that outpouring of light in the dark Chaos; nor were they able to take hold of it by the art(fice of the Authades who had hold of the emanations» — Libro II, capítulo 64: el derramamiento de luz llena el Caos y las emanaciones no pueden asirlo ni por el artificio del Autoengendrado; el OCR imprime *artifice* como *art(fice*.
«And Gabriet and Michael brought the outpouring of light over the body of matter of the Pistis Sophia. And they cast into her all her lights which had been taken from her. And the body of her matter received light completely. And furthermore, allher powers within her, whose light had been taken away, received light and they ceased to Iack light, because they received their light which had been taken from them, because the light was given to them by me» — Libro II, capítulo 64: Michael y Gabriel devuelven a la Pistis Sophia todas sus luces y su cuerpo de materia queda iluminado; el OCR imprime *Gabriel* como *Gabriet* y pega *allher*.
«And Michael (and) Gabriet did not take any light for themselves from the lights of the Pistis Sophia, which they took away from the emanations of the Authades» — Libro II, capítulo 64: el texto subraya que ninguno de los dos se quedó con luz alguna de la Pistis Sophia; el paréntesis de *(and)* es del aparato.
«And the lights which were cast into the Pistis Sophia gave life to the body of her matter which had no light in it, which was about to be destroyed or was being destroyed, and they set up all its powers which were about to be dissolved. And they received light-power for themselves, they became as they were at first and they increased in perception of the light» — Libro II, capítulo 64: las luces devueltas dan vida al cuerpo de materia que iba a ser destruido y levantan sus potencias.
«And all the light-powers of the Sophia recognised one another through my outpouring of light. And they were saved through the light of that outpouring. And my outpouring of light, when it took the lights from the emanations of the Authades, which bad taken them from the Pistis Sophia, it cast them into the Pistis Sophia. And it turned itself and came up out of the Chaos» — Libro II, capítulo 64: las potencias de la Sophia se reconocen entre sí por el derramamiento de luz, que después sale del Caos.
«Peter came forward and said : "My Lord, concerning the interpretation of the words which thou hast spoken, thy light-power once prophesied through Solomon in his Ode» — Libro II, capítulo 65: Pedro nombra una Oda de Salomón, no un salmo de David.
«There went forth an outpouring; it became a great broad river. 8. lt gathered all things; it turned towards the Temple. 9. lt could not be restrained with restrainers and buildings, nor could the artifices of those who restrain water restrain it» — Libro II, capítulo 65, oda, versículos 7 a 9: el derramamiento vuelto río ancho que nada detiene.
«Those who were on the dry sand were given to drink, their thirst was relieved and quenched when they were given to drink by the hand of the Most High. 12. Blessed are the servers of that drink to whom the water of the Lord is entrusted. 13. They have changed dry lips; those that were fainting received joy of heart. Souls were (given life) 1, and breath was cast in so that they did not die. 14. They have set upright limbs that had fallen; they have given power to their feebleness 2 and light to their eyes» — Libro II, capítulo 65, oda, versículos 11 a 14: los sedientos saciados y los miembros caídos enderezados; las notas dan la lectura del manuscrito *souls were held fast* y la enmienda de *openness* a *feebleness*.
«For they have all known themselves in the Lord; and they have been saved through a water of eternal life» — Libro II, capítulo 65, oda, versículo 15: el cierre de la oda; el signo remite en nota a la Oda de Salomón 6.7-15.
«Hear now, my Lord, and I will give the discourse openly 1• As thy power prophesied through Solomon: 'There went forth an outpouring, it became a great, broad river' : that is, the outpouring of light was spread out in the Chaos in all the p/aces of the emanations of the Authades» — Libro II, capítulo 65: Pedro abre una interpretación versículo por versículo, la más detallada del libro; la nota da la variante de puntuación de Till.
«And the word which thy power spoke : 'lt could not be restrained with restrainers and buildings' : that is, the emanations of the Authades were not able to restrain the outpouring of light in the walls of the darkness of the Chaos» — Libro II, capítulo 65: la muralla de tiniebla del Caos como el impedimento que no retuvo el derramamiento.
«it spoke : 'Those who were on dry sand were given to drink' : that is, all those received light who were in the Pistis Sophia, those whose light was taken away at first» — Libro II, capítulo 65: la arena seca se interpreta como las potencias de la Pistis Sophia a las que se había quitado la luz; el tramo abre descabezado porque *And the word which* quedó en la plana 287.
«that is, they were given light by (the hand of) the outpouring of light which came forth from me 1, the First Mystery» — Libro II, capítulo 65: la mano del Altísimo se interpreta como el derramamiento salido del Primer Misterio; la nota aclara que ese *from me* es de Jesús y no de Pedro.
«that is, Gabriel and Michael have not taken for themselves from the lights of the Pistis Sophia, which they seized from the emanations of the Authades, but they cast them into the Pistis Sophia» — Libro II, capítulo 65: los labios secos cambiados se interpretan por la abstención de Michael y Gabriel.
«that is, all the other powers of the Pistis Sophia, those that were not taken away by the emanations of the Authades, rejoiced greatly and they were filled with light through their fellow light(s), because they were cast into them» — Libro II, capítulo 65: el gozo de corazón se interpreta como las potencias que no habían sido robadas y se llenan de luz por sus compañeras.
«And furthermore as thy light-power spoke : 'They have given power to their feebleness' : that is, they have received their light again and they have become as they were at first. And again the word which it said : 'They have given light to their eyes' : that is, they have received perception in the light, and they have known the outpouring of light, that it belongs to the height» — Libro II, capítulo 65: la luz dada a los ojos se interpreta como la percepción con que reconocen que el derramamiento es de la altura.
«The First Mystery however continued again with the dis~ourse. He said: "Now it happened before I brought the Pistis Sophia up from the Chaos, because I was not yet commanded by my Father, the First Mystery who Iooks within, now at that time after this the emanations of the Authades knew that my outpouring of light bad taken away from them the light-powers which they had taken away from the Pistis Sophia» — Libro II, capítulo 66: el Primer Misterio declara que aún no tenía mandato de su Padre para sacarla del Caos; el OCR imprime *discourse* con una tilde y *had* como *bad*.
«And furthermore when they saw the Pistis Sophia lighted as she was from the beginning, they were angry against the Pistis Sophia. And they cried again to their Authades, that he should come and he/p them, so that they should take away the powers which were in the (Pistis) Sophia once again. And the Authades sent out of the height, out of the thirteenth aeon, he sent another great light-power. It came down to the Chaos like a flying arrow, in order that he (the Authades) should he/p his emanations, so that they should take the lights from the Pistis Sophia once again» — Libro II, capítulo 66: el Autoengendrado manda desde el eón decimotercero otra gran potencia de luz que baja al Caos como flecha voladora.
«And some of the emanations of the Authades afjlicted her. For one of them changed to the form of a great serpent; again another changed to the .fo;m of a basilisk, having seven heads; again another changed to the form of a dragon; with the other previous power of the Authades which has a lion-face; and with all his other very numerous emanations» — Libro II, capítulo 66: las emanaciones toman forma de serpiente, de basilisco de siete cabezas y de dragón, junto a la potencia de rostro de león; el OCR imprime *form* como *.fo;m*.
«Now it happened after these things Adamas, the Tyrant, Iooked forth from the twelve aeons. He also was angry with the Pistis Sophia, because she wished to go to the Light of Lights which was above them all; because of this he was angry with her» — Libro II, capítulo 66: Adamas el Tirano mira desde los doce eones y se enoja porque ella quería ir a la Luz de las Luces.
«And the lion-faced power and the serpent-face and the basilisk-face and the dragon-face and all the other emanations of the Authades, which were very numerous, surrounded the Pistis Sophia at one time, wishing to take her inner powers once again. And they oppressed the Pistis Sophia greatly, and they threatened her. Now it happened when they oppressed her and when they agitated her greatly, she cried again to the light and I she sang praises» — Libro II, capítulo 66: las cuatro figuras rodean a la Pistis Sophia y ella vuelve a clamar; el OCR imprime *demon* como *dernon*.
«0 Light, who hast he/ped me, may thy light come down upon me. 2. For thou art my shelter and I come to thee, 0 Light, helieving in thee, 0 Light. 3. For thou art my Saviour from the emanations of the Authades and Adamas, the Tyrant; and it is thou who wilt save me from all his powerful threats» — Libro II, capítulo 66, canto de tres versículos: el más breve de la serie, dirigido contra las emanaciones y contra Adamas el Tirano; el OCR imprime *believing* como *helieving*.
«And I commanded Gabriet and Michael that they should carry the Pistis Sophia upon their hands, lest her fee,t touch the darkness below. And again I commanded them that they should guide her in the p/aces of the Chaos from whence they would bring her out» — Libro II, capítulo 66: la orden de llevarla en las manos para que sus pies no toquen la tiniebla de abajo.
«And the great outpouring of light surrounded the Pistis Sophia on every side of her, on her left, and on her right, I and on every side of her, and it made a crown of» — Libro II, capítulo 66: el derramamiento la rodea por todos lados y le hace corona; el tramo se corta en el cambio de plana y sigue en la 301, *light for her head*.
«Nor did she tremble at the demonie power of the Adamas which came forth from the aeons. And again through my command, I, the First Mystery who Iook forth, my outpouring of light which surrounded the Pistis Sophia on all sides gave light exceedingly. And the Pistis Sophia remained in the midst of the light, while a great light was on her left and on her right and on all sides, and it was a crown for her head» — Libro II, capítulo 66: ella deja de temer a las tres amenazas nombradas, las emanaciones, la nueva potencia y la potencia demoníaca de Adamas.
«And all the emanations of the Authades were not able to change their faces again, nor were they able to bear the impact of the great light of my outpouring which was a crown oflight for her head. And all the emanations of the Authades, a multitude of them fell at her right because she was greatly lighted» — Libro II, capítulo 66: las emanaciones ya no pueden mudar de rostro ni soportar la luz, y caen a derecha e izquierda; el OCR pega *oflight*.
«the great light. Rather they ail feil upon one another or they all came close to one another. And they were not able to do any evil to the Pistis Sophia, because she trusted in the light» — Libro II, capítulo 66: el texto atribuye la protección a la confianza de ella en la luz; el tramo abre descabezado porque la frase empieza en la plana 301.
«And I brought forth the Pistis Sophia from the Chaos, while she trampled upon the emanation of the Authades with a serpent-face; and furthermore she trampled upon the emanation with a basilisk-face with seven heads; and she trampled upon the power with a lion-face, and the dragon-face» — Libro II, capítulo 66: ella sale del Caos pisando a las cuatro emanaciones, serpiente, basilisco de siete cabezas, león y dragón.
«He that dwells in the help of the Highest will be under the shadow of the God of heaven. 2. He will say to the Lord : Thou art my shelter and my refuge, my God in whom I have trusted. 3. For he will save me from the snare of the huntcrs and a powerful word. 4. He will overshadow thee with bis breast and under his wings thou wilt trust. His truth will surround thee like a shield. 5. Thou shalt not fear from terror by night and from an arrow that flies by day» — Libro II, capítulo 67, salmo, versículos 1 a 5: el refugio, el lazo de los cazadores y la flecha que vuela de día; el OCR imprime *hunters* como *huntcrs* y *his* como *bis*.
«A thousand will fall at thy left and ten thousand at thy right, but they will not approach thee. 8. Rather thou wilt observe them with thy eyes and see the reward of sinners» — Libro II, capítulo 67, salmo, versículos 7 y 8: los mil a la izquierda y los diez mil a la derecha, correlato de las emanaciones caídas a uno y otro lado.
«They will bear thee upon their hands lest thou strikest a stone with thy foot. 13. Thou wilt tread upon the serpent and basilisk, and thou wilt trample upon the lion and dragon» — Libro II, capítulo 67, salmo, versículos 12 y 13: las manos que lo llevan y las cuatro fieras pisadas, correlato exacto de lo narrado; la nota da las lecturas literales con artículo indefinido.
«Because he has trusted in me I will save him; I will overshadow him because he has known my name. 15. He will cry to me and I will hear him; I will be with him in his ajjliction, and I will save him and honour him. 16. I will increase him with many days, I will teach him my sa1vation» — Libro II, capítulo 67, salmo, versículos 14 a 16: el cierre de la recitación de Santiago; el signo remite en nota al salmo 90.1-16.
«that is, when the Sophia trustcd in the light, she was under the light of the outpouring of light which came from the height through thee» — Libro II, capítulo 67: Santiago interpreta el primer versículo por la confianza de la Sophia en la luz; el OCR imprime *trusted* como *trustcd* y pega *theeo*.
«And furthermore, the word which thy power spoke through David : 'He will overshadow thee under bis breast, and under his wings thou wilt trust' "' : that is, the Pistis Sophia was in the light of the outpouring of light which came forth from thee, and she continued to be encouraged by the light upon her left and upon her right, which are the wings ofthe outpouring of light» — Libro II, capítulo 67: las alas del salmo se interpretan como la luz a izquierda y derecha del derramamiento; el OCR imprime *his* como *bis* y pega *ofthe*.
«that is the light of the outpouring of light which surrounded the Pistis Sophia on all sides Iike a shield» — Libro II, capítulo 67: el escudo del salmo se interpreta como el derramamiento que la rodea; el OCR imprime *shield* como *shielä*.
«that is, that the Pistis Sophia did not fear the terrors and disturbances which were contained in the Chaos which is the night» — Libro II, capítulo 67: el terror nocturno se interpreta como los terrores del Caos, que es la noche.
«because that power came forth from the thirteenth (probably twelfth) aeon. He is Iord over the twelfth aeon and it is he who Iights all the aeons; because of this he has said 'the day'» — Libro II, capítulo 67: la flecha del día se interpreta por el señor del eón que alumbra todos los eones; el propio texto impreso duda entre decimotercero y duodécimo y lo marca con un paréntesis del aparato.
«that is, the Pistis Sophia did not fear the emanation with a serpent-face, which causes fear to the Pistis Sophia in the Chaos which is the darkncss» — Libro II, capítulo 67: lo que anda en tiniebla se interpreta como la emanación de rostro de serpiente; el OCR imprime *darkness* como *darkncss*.
«at midday' * : that is the Pistis Sophia did not fear the demonie emanation of Adamas the Tyrant, which cast the Pistis Sophia down with a great blow, which came forth» — Libro II, capítulo 67: el golpe demoníaco del mediodía se interpreta como la emanación de Adamas el Tirano; la nota da tres lecturas distintas de la expresión, la de Schmidt y la de la Revised Version.
«But the one with a basilisk-face and seven heads was stronger than them all in its evil. And I, the First Mystery, stood upon it. And I took away all the powers within it, I destroyed all its matter, so that from this hour nö seed from it should arise» — Libro II, capítulo 67: el basilisco de siete cabezas se declara el más fuerte en maldad y el Primer Misterio destruye su materia entera; el OCR imprime *no* con diéresis.
«Midday', because it came from the twelfth (lit. twelve) aeon, which is the hour of midday. And furthermore ('night' because) it came forth from the Chaos, which is the night, and it came forth from the twelfth aeon, which is the middle between the two. Because of this thy light-power said : 'the hour of midday', because the twelve aeons are in the middle between the thirteenth aeon and the Chaos» — Libro II, capítulo 67: la interpretación del mediodía por la posición de los doce eones entre el eón decimotercero y el Caos; el volumen glosa *(lit. twelve)* y añade entre paréntesis lo que suple al inglés.
«that is, when the emanations of the Authades which were very numerous were not able to bear the great light of the outpouring of light, a multitude of them feil at the left of the Pistis Sophia, and a multitude feil I at her right» — Libro II, capítulo 67: los mil y los diez mil del salmo se interpretan por las emanaciones caídas a uno y otro lado; el OCR imprime *fell* como *feil*.
«to approach her to ... 1 her. And the word which thy light-power spoke through David: 'Rather thou wilt observe them with thine eyes and see the reward of sinners, for thou, 0» — Libro II, capítulo 67: el tramo conserva los puntos suspensivos con que el volumen marca una palabra que no puede leer; la nota declara desconocida esa palabra y propone corrupción de dos verbos griegos.
«Not only did she observe them with her eyes, that they fell against one another in the Chaos, but she also saw their reward with which they were rewarded. As the emanations of the Authades thought to take away the light of the Sophia from her, thou didst reward them and repay them» — Libro II, capítulo 67: la recompensa de los pecadores se interpreta como la luz que les fue quitada a las emanaciones.
«that is, when the Pistis Sophia believed in the light and was oppressed, she sang praises to it, and the emanations of the Authades were not able to do any evil to her, nor were they able to ... 1 her, and they were not able to approach her at all» — Libro II, capítulo 67: el azote que no entra en la morada se interpreta como la impotencia de las emanaciones; el tramo vuelve a llevar los puntos suspensivos de la palabra ilegible.
«that is furthermore the word : 'Thou didst command Gabriet and Michael that they should guide the Sophia in all the places of the Chaos until they bring her up, and that they should raise her upon their hands, lest her feet touch the darkness below and those of the darkness below seize her» — Libro II, capítulo 67: los ángeles que llevan en las manos se interpretan como Gabriel y Michael; el OCR imprime *his* como *bis* y *Gabriel* como *Gabriet*.
«lt happened when the First Mystery heard these words, he said : "Excellent, J ames, thou beloved one» — Libro II, capítulo 68: el Primer Misterio aprueba la interpretación de Santiago; el impreso parte el nombre en *J ames*.
«I have been saved from the Chaos and released from the bonds of darkness. I have come to thee, 0 Light. 2. For thou hast been light on every side of me as thou didst save and help me. 3. And the emanations of the Authades, as they rose against me, thou didst prevent them through thy light. And they were not able to approach me, because thy light was with -me, and saving me through thy outpouring of light» — Libro II, capítulo 68, canto de salida, versículos 1 a 3: el primer canto que ella dice ya fuera del Caos.
«For because the emanations of the Authades oppressed me, they took away my power from me, they cast me into the Chaos( es) there being no light in me. I became like matter which was heavy, before them. 5. And after these things an outpouring power came to me from thee, saving me; it gave light on my left and on my right, and it surrounded me on I every side of me, so that no part of me was without light» — Libro II, capítulo 68, versículos 4 y 5: ella recapitula su propia caída y el derramamiento que la rodeó por todos lados; el impreso escribe *the Chaos( es)* con el plural entre paréntesis.
«This is the repentance which the Pistis Sophia said when she came out of the Chaos and was released from the bonds of the Chaos» — Libro II, capítulo 69: el texto rotula el pasaje como arrepentimiento dicho al salir del Caos.
«Thomas came forward and said : "My Lord, my man of light has ears and my mind has understood the words which thou hast said. Now at this time command me that I give the interpretation of the words clearly» — Libro II, capítulo 69: Tomás usa la misma fórmula del hombre de luz que antes usó Maria.
«I command thee to give the interpretation of the song ~l praise in which the Pistis Sophia sang praises to me." Thomas however answered and said: "My Lord, concerning the song of praise which the Pistis Sophia spoke because she was saved from the Chaos, thy light-power once prophesied about it through Solomon, the son of David, in his Odes, thus» — Libro II, capítulo 69: Tomás atribuye la profecía a Salomón hijo de David y a sus Odas; el OCR imprime *of* como *~l*.
«I have become powerful in thy truth and purified in thy righteousness. 9. Those that rose against me have gone far from me; and ~ have been justified in thy beneficence, for thy rest exists for ever and ever» — Libro II, capítulo 69, oda, versículos 8 y 9: el cierre de la oda; el signo remite en nota a la Oda de Salomón 25.1-11.
«Now the word which thy light-power spoke through Solomon : 'I have been saved from my bonds; I have fled to thee, 0 Lord': that is the word which the Pistis Sophia spoke : 'I have been released from the bonds of darkness; I have come to thee, 0 Light» — Libro II, capítulo 69: Mateo abre el cotejo verso por verso entre la oda y el canto de la Pistis Sophia, que ocupa cuatro planas.
«that is the word which the Pistis Sophia said: 'For the emanations of the Authades oppressed me [and] and they took·away my power from me; and I was despised before them and they cast me into the Chaos, there being no light in me» — Libro II, capítulo 69: el desprecio ante la multitud se hace corresponder con el despojo de su potencia; los corchetes marcan la ditografía que se omite y el impreso pega *took·away*.
«that is the word which the Pistis Sophia said : 'Thy power gave light on my right and on my left, and it surrounded me on every side of me, so that no part of me was without light» — Libro II, capítulo 69: las lámparas a derecha e izquierda de la oda se corresponden con la luz que la rodeó por todos lados.
«that is the word which the Pistis Sophia said: 'I have been purified 1 from all my evil materials, and I have become raised over them in thy light» — Libro II, capítulo 69: los vestidos de piel de la oda se corresponden con las materias malas purificadas; la nota remite al versículo 6 del canto.
«'I have been saved in thy beneficence, for thou dost save everyone» — Libro II, capítulo 70: el cierre del cotejo; la nota advierte que la oda dice *save me at all times* donde el canto dice *save everyone*, y la divergencia queda consignada sin armonizar.
«But the Pistis Sophia continued again, she sang praises to me, saying : I. 'I sing praise to thee; through thy ordinance thou didst bring me forth from the aeon on high, which is above, and thou didst bring me to the p/aces below» — Libro II, capítulo 70: el texto introduce el segundo canto de alabanza de la Pistis Sophia.
«And thou hast smitten the basilisk with seven heads, ~ thou hast cast it out with my hands; and thou hast set me up over its matter. Thou hast destroyed it, lest its seed rise up from this hour» — Libro II, capítulo 70, versículo 4: el basilisco de siete cabezas muerto por las manos de ella, con su materia destruida para que no brote simiente.
«And thou hast removed me out of the material darkness(es) and thou hast taken away from them all my powers, the light of which had been taken. 8. Thou hast cast into them (my powers) pure light; and to all my members, in which there was no light, thou hast given pure light out of the light of the height» — Libro II, capítulo 70, versículos 7 y 8: la luz pura echada en sus potencias y en sus miembros; el impreso escribe *darkness(es)* con el plural entre paréntesis.
«Thou hast brought me above the Chaos, the place of the Chaos and the destruction, so that all the materials within it which are in that place should be released, so that all my powers shou1d be renewed in thy light and that thy light should be within them all. 11. Thou hast placed the light of thy outpouring in me. I have become purified light» — Libro II, capítulo 70, versículos 10 y 11: el cierre del segundo canto, con todas sus potencias renovadas en la luz.
«This again is the second song o.f praise which the Pistis Sophia spoke. Now Iet him who understands this repentance come forth and say it» — Libro II, capítulo 71: el texto rotula el pasaje como segundo canto de alabanza; el OCR imprime *of* como *o.f*.
«Matthew, however, answered and said: "Concerning the interpretation of the song of praise which the Pistis Sophia spoke, thy light-power once prophesied about it through the Ode of Solomon, thus» — Libro II, capítulo 71: Mateo nombra la Oda de Salomón como profecía del segundo canto.
«I have been saved from the bonds; I have fled to thee, 0 Lord. 2. For thou hast been a right hand to me; saving me [and saving me] and helping me. 3. Thou hast prevented those that rise against me; and they have not been revealed because thy face was with me, saving me with thy grace. 4. I was despised in the presence of a multitude; and they cast me forth; I became like Iead in their presence» — Libro II, capítulo 69, oda, versículos 1 a 4: la oda que Tomás recita como profecía del canto de salida; los corchetes marcan la ditografía que los Sigla mandan omitir y el OCR imprime *lead* como *Iead*.
«Tfiy right hand has destroyed the poison of the slanderer; thy hand has made the way for thy faithful ones. 7. Thou hast freed them from the graves and hast removed them from the midst of the corpses. 8. Thou hast taken dead bones and thou hast clothed them with a body; and to those that do not move thou hast given energy of Iife» — Libro II, capítulo 71, oda, versículos 6 a 8: los huesos muertos revestidos de cuerpo; el OCR imprime *Thy* como *Tfiy* y *life* como *Iife*.
«Thou hast brought thy aeon to destruction that all things should be dissolved and be made new and that thy light should become a foundation for them all. 11. Th~u hast built thy wealth upon them, and they have become a holy dwelling place» — Libro II, capítulo 71, oda, versículos 10 y 11: el eón llevado a destrucción para que todo se disuelva y se renueve; el signo remite en nota a la Oda de Salomón 22.1-12.
«The word which thy power spoke through Solomon : 'He who brought me down from the high places which are above also brought me forth 1 from the places in the. depth below' : that is the word which the Pistis Sophia said : 'I sing praise to thee; through thy ordinance thou didst bring me forth froni the aeon on high which is above, and thou didst bring me to the places below. And again through thy ordinance thou didst save me and bring me out of the places below» — Libro II, capítulo 71: Mateo abre su cotejo verso por verso; la nota declara que el manuscrito reparte la frase de otro modo.
«And the word which thy power said : 'He who gave to me his wisdom 1 over bonds, to release them' : that is the word which the Pistis Sophia said: 'And he gave to me his wisdom to release me from the bonds of those emanations» — Libro II, capítulo 71: la oda dice sabiduría donde el canto decía autoridad, y la nota lo hace notar sin armonizar las dos lecturas.
«that is the word which the Pistis Sophia said: 'And thou hast smitten the serpent with seven heads with my hands; and thou hast set me up over its matter. Thou hast destroyed it that its seed may not rise up from this hour» — Libro II, capítulo 71: aquí el canto habla de serpiente de siete cabezas donde antes decía basilisco, y el cotejo lo repite sin unificar.
«that is the word which the Pistis Sophia said : 'And thou hast freed me from the Chaos and thou hast removed me out of the material darknesses which are the dark emanations in the Chaos, the light of which thou hast taken away from them» — Libro II, capítulo 71: las tumbas y los cadáveres de la oda se corresponden con las tinieblas materiales del Caos.
«that is the word which the Pistis Sophia said : 'Thou hast taken all my powers in which there was no light, thou hast put into them pure light. And to all my members in which no light moved, thou hast given living light from thy height» — Libro II, capítulo 71: los huesos muertos revestidos se corresponden con las potencias sin luz llenadas de luz pura.
«that is the word which the Pistis Sophia said : 'Thou hast made fast the light of thy outpouring upon me, and I have become purified light» — Libro II, capítulo 72: el cierre del cotejo de Mateo, que ocupa cinco planas.
«I will say that thou art the light which is on high, for thou didst save me, and thou hast brought me to thyself. And thou didst not allow the emanations of the Authades, which are my enemies, to take away my light. 2. 0 Light of Lights, I have sung praises to thee;. thou hast saved me 1• 3. 0 Light, thou hast brought my power up from the Chaos; thou hast saved me from among those that go down to the darkness» — Libro II, capítulo 72, tercer canto: tres versículos breves de acción de gracias; la nota advierte que la división de versículos difiere de la del texto copto.
«Maria came forward. She said: "My Lord, my mind is understanding at all times that I should come forward at any time and give the interpretation of the words which she spoke, but I am afraid of Peter, for he threatens me and he hates our race» — Libro II, capítulo 72: Maria declara temer a Pedro porque la amenaza y aborrece a su raza; el texto lo consigna sin resolverlo, y encuentra eco en la queja de Pedro del capítulo 36.
«Everyone who will be filled with the Spirit of light to come forward and give the interpretation of those things which I say, him will no one be able to prevent» — Libro II, capítulo 72: la respuesta del Primer Misterio a ese temor, que a nadie lleno del Espíritu de luz se le puede impedir hablar.
«I will exalt thee, 0 Lord, for thou hast received me and thou hast not given to my enemies to rejoice over me. 2. 0 Lord, my God, I cried to thee and thou didst heal me. 3. 0 Lord thou hast brought my soul up from Amente; thou hast saved me from those who go down to the pit» — Libro II, capítulo 73, salmo, versículos 1 a 3: Amente y el pozo donde el canto ponía el Caos y la tiniebla; el signo remite en nota al salmo 29.1-3.
«The Light has become my Saviour. 2. And it has turned my darkness into light for me. And it has rent the Chaos which surrounded me. lt has girded me with light» — Libro II, capítulo 73, cuarto canto: dos versículos, de los más breves del libro.
«The Lord has become my helper. 11. He has turned my lament into rejoicing for me, he has rent my sackcloth; he has girded me with gladness» — Libro II, capítulo 73, salmo, versículos 10 y 11: el saco rasgado donde el canto ponía el Caos rasgado; el signo remite en nota al salmo 29.10-11.
«My power, sing praise to the Light and forget not all the powers of the light which he has given to thee. 2. And all the powers within me, sing praise to the name of his holy mystery. 3. Who forgives all thy transgressions, who saves thee from all thy oppressions with which the emanations of the Authades have afflicted thee. 4. Who has saved thy light from the emanations of the Authades which belong to destruction; who has crowned thee with light in his compassion until he saves thee. 5. Who has filled thee with pure light; and thy beginning will be renewed like an invisible one of the height» — Libro II, capítulo 74, quinto canto, versículos 1 a 5: el canto se dirige a la propia potencia de ella y recuenta lo que la Luz hizo.
«With these words the Pistis Sophia sang praises because she was saved. And she remernbered all the things which I had done for her» — Libro II, capítulo 74: el texto cierra el canto diciendo que ella recordaba todo lo hecho por ella.
«Bless the Lord, my soul, and all that is within me, bless his holy name. 2. Bless the Lord, my soul, and forget not all his rewards. 3. Who forgives all thy iniquities and who heals all thy sicknesses. 4. Who saves thy life from destruction, who crowns thee with mercy and compassion» — Libro II, capítulo 74, salmo, versículos 1 a 4: el bendice alma mía donde el canto ponía la potencia; el OCR pega *lightpower*.
«I took the Pistis Sophia, I brought her out to a place which is below the thirteenth aeon. And I gave to h.!r a new mystery of the light, which is not that of her aeon, the place of the invisible ones. And I gave to her a song qf praise of the light so that from this time the archons of the aeons would not be able to have power over her. And I set her in that place until I should come for her and take her to her place which is in the height» — Libro II, capítulo 74: la Pistis Sophia queda en un lugar bajo el eón decimotercero con un misterio nuevo de la luz que no es el de su eón; el OCR imprime *her* como *h.!r* y *of* como *qf*.
«Infaith I have believed in the Light; and he remernbered me, he heard my song of praise. 2. He brought my power out of the Chaos of all the matter, and the darkness below. And he brought me out, he placed me in an aeon on high which is strong; he has set me on the way which Ieads to my place. 3. And he gave me a new mystery which is not that of my aeon; and he gave me a song o.f praise of the light. Now at this time, 0 Light, all the archons of the light will see what thou hast clone for me, and they will be afraid, and they will believe in the light» — Libro II, capítulo 74, sexto canto, versículos 1 a 3: ella declara el misterio nuevo y el canto nuevo que se le dieron; el OCR pega *Infaith* y rinde *done* como *clone*.
«I waited with endurance for the Lord; he gave heed to me and he heard my supplication. 2. He brought my soul up from the pit of wretchedness and the miry clay; he has set my feet upon a rock and he has directed my steps. 3. He has put a new song into my mouth, a blessing for our God. Many will see and will be afraid, and will hope in the Lord» — Libro II, capítulo 75, salmo, versículos 1 a 3: la roca y el cántico nuevo donde el canto ponía el lugar alto y el misterio nuevo; el signo remite en nota al salmo 39.1-3.
«These are all the events which happened to the Pistis Sophia. Now it happened when I brought her to the p/ace which is below the thirteenth aeon, I was about to go to the light and to abandori her, she said to me : '0 Light of Lights, thou» — Libro II, capítulo 75: el Primer Misterio cierra el relato de la Pistis Sophia y empieza el diálogo sobre el abandono; el OCR imprime *abandon* como *abandori*.
«light and abandon me, and Adamas, the Tyrant, will know that thou hast abandoned me, and he will know that there is no one who will save me. He will come again to me to this place, he and all his archons which hate me. And the Authades will again give power to his lion-faced emanation, that they all come and oppress me at the same time and take away all my light from me, so that I become powerless, and I also become without light. Now at this time, 0 Light and my Light, take the power of their light from them, so that they have not the power to oppress me from this time» — Libro II, capítulo 76: ella pide que se quite la luz a sus perseguidores antes de que él se vaya.
«My Father who emanated me has not yet commanded me to take away their light from them, but I will seal the places of the Authades and all his aeons which hate thee, because thou hast believed in the light. And furthermore I will seal the places of Adamas and his archons, so that none of them are able to wage war ori thee until their time is completcd, and until. the appointed time comes when my Father commands me to take away their light from them» — Libro II, capítulo 76: la respuesta acota lo que sí puede hacer, sellar los lugares del Autoengendrado y de Adamas hasta que se cumpla el tiempo; el OCR imprime *completed* como *completcd* y *on* como *ori*.
«When thou seest the gate of the Treasury of the great Light - this which opens to the thirteenth aeon, namely the left - when that gate is opened the three times are completed» — Libro II, capítulo 76: la señal de los tres tiempos es la apertura de la puerta del Tesoro de la gran Luz hacia el eón decimotercero, llamado la izquierda.
«But thou wilt have the authority there to go to their twelve aeons at the time which pleases thee, and to return again, and to come to thy place in which thou art at this time, which is below the thirteenth aeon» — Libro II, capítulo 76: el permiso acotado que se le da, subir a los doce eones y volver, pero no entrar por la puerta de la altura.
«Now at the moment when they oppress thee at that time, sing praises to the light and I will not delay to help thee. And I will come to thee in· haste to the places 1 below thee. And I will come down to their places to take their light from them. And I will come to this place in which I have established thee, which is below the thirteenth aeon, until I take thee to thy place from which thou didst come forth» — Libro II, capítulo 76: la promesa de acudir sin demora cuando la opriman; la nota declara que el manuscrito lee *out of the places*.
«The First Mystery however spoke to the disciples of all these events, for they happened to the Pistis Sophia. And he was sitting on the Mount of Olives, speaking all these words in the midst of the disciples» — Libro II, capítulo 77: el texto sitúa todo el relato en el Monte de los Olivos; el narrador es aquí el Primer Misterio.
«But it happened again after all these things, as I was in the world of mankind, as I was sitting by the wayside that is this place, namely the Mount of Olives, before I had yet been sent my garment - which I had left behind in the 24th mystery from within, hut the first from without, which is the great incomprehensible one in which I shone- and before I went to the height to receive my second garment, as I was sitting before you 1 in this place which is the Mount of Olives, the time was completed of which I had spoken to the Pistis Sophia thus: 'Adamas and all his archons will oppress thee» — Libro II, capítulo 77: el narrador sitúa el episodio antes de recibir su vestido, dejado en el vigésimo cuarto misterio de dentro y primero de fuera; la nota da la variante de Till *with you*.
«Adamas again remernbered the Pistis Sophia and he was exceedingly angry with her, for he thought that it was she who had restrained his power in the Chaos, and he thought that it was she who had taken away its light from it (the power of Adamas). And he was very wrathful and added anger to anger. He emanated forth a dark emanation and another chaotic and wicked one which was powerful, so that through them he should agitate the Pistis Sophia. And he created a dark place in his place, so that he should oppress the Sophia within it» — Libro II, capítulo 77: Adamas atribuye a ella el confinamiento de su potencia y emana dos emanaciones oscuras y un lugar oscuro para oprimirla.
«And he took many of his archons, they pursued the Pistis Sophia to bring her to the dark Chaos which he had created. And the two dark emanations which Adamas had emanated oppressed her in that place, and they agitated her until they took away all her light from her. And Adamas took the light of the Pistis Sophia, and he gave it to the two dark and powerful emanations to take to the great Chaos below, which is dark, and to cast it within to his dark power which is chaotic, so that perhaps it (the power) would be able to come to his place, for it had become very dark because I had taken away its light-power from it» — Libro II, capítulo 77: la luz que le quitan se manda al Caos grande para que la potencia oscura de Adamas pueda volver a su lugar.
«wilt not have authority there to go within the gate of the height which is in the thirteenth aeon, to go within to thy place from which thou didst come forth. Nevertheless, when the three times are now completed, the Authades and all his archons will oppress thee again to take away thy light from thee» — Libro II, capítulo 76: se anuncia el segundo asalto una vez cumplidos los tres tiempos; el tramo abre descabezado porque *Nevertheless, when* quedó en la plana 359 y se acortó porque la guarda anticosido rechazó el tramo largo.
«0 Light of Lights, I have believed in thee. Save me from all these archons which pursue me, and he/p me. 2. Lest they take away my light from me, like the lion-faced power, for thy light and thy outpouring of light are not with me to save me. Rather Adamas was angry with me, saying to me : lt is thou who hast restrained my power in the Chaos» — Libro II, capítulo 77, séptimo canto, versículos 1 y 2: ella declara que ni la luz ni el derramamiento están con ella, y que Adamas la acusa de haber confinado su potencia; el OCR imprime *It* como *lt*.
«Now 0 Light of Lights, if I have done this - if I have restrained it, if I have done anything unjust to that power. 4. If I have oppressed it as it has oppressed me- may all these archons which pursue me take away my light from me and leave me empty. 5. And may the enemy Adamas pursue my power and seize it and take away my light from me, and cast it into his dark power which is in the Chaos; and may he place my power in the Chaos» — Libro II, capítulo 77, versículos 3 a 5: la fórmula condicional de inocencia, con la maldición contra sí misma si fuera culpable.
«Now 0 Light, seize mein thy anger, and raise thy power against my enemies which have risen against me at last. 7. Save me quickly, according to what thou hast said: I will help thee» — Libro II, capítulo 77, versículos 6 y 7: el cierre del canto, que le recuerda su propia promesa; el OCR pega *mein*.
«James came forward and said : "My Lord, concerning this song o.f praise which the Pistis Sophia has sung, thy light-power once prophesied it, through David, in the 7th Psalm, thus» — Libro II, capítulo 78: Santiago nombra el salmo séptimo; el OCR imprime *of* como *o.f*.
«0 Lord my God, I have trusted thee; save me from those that pursue me, and deliver me. 2. Lest he seize my soullike a lion; while there is no one who delivers and saves. 3. 0 Lord my God, if I have done this; if there is injustice at my hands; 4. If I have repaid those who repaid me with evil things, may I fall down empty through my enemies. 5. And may the enemy pursue my soul and seize it, and trample my life upon the earth, and make my glory to be in the dust. Pause. 6. Arise, 0 Lord, in thy wrath, be exalted in the boundary of my enemies. Arise in the commandment which thou hast decreed» — Libro II, capítulo 78, salmo, versículos 1 a 6: el león del salmo donde el canto ponía la potencia de rostro de león, y la misma fórmula condicional; el signo remite en nota al salmo 7.1-6.
«she turned back to see whether Adamas and his archons had turned back to go to their aeon. And she saw them as they were pursuing her. She turned to them and said to them» — Libro II, capítulo 79: por única vez en la serie ella se vuelve y habla a sus perseguidores en lugar de cantar a la Luz.
«0 Light, behold Adamas the violent is angry. He has created a dark emanation, and furthermore he has emanated another chaotic one. 2. And he has created another dark and chaotic one; and he has prepared it. 3. Now at this time 0 Light, the Chaos which he has created so that he should cast me into it and take away my light-power from me - take away his (light) from him. 4. And the thought which he conceived to take away my light, Iet his be (taken) from him. And the violence which he has spoken, to take away my lights from me - take away all his» — Libro II, capítulo 80, octavo canto, versículos 1 a 4: la petición de vuelta contra Adamas, palabra por palabra sobre lo que él pensó hacerle.
«These are the words which the Pistis Sophia spoke in her song ofpraise» — Libro II, capítulo 80: el texto rotula el pasaje; el OCR pega *ofpraise* y *timehe*, e imprime *sober* como *soher*.
«God is a righteous judge, and strong and Jongsuffering, who does not bring down bis wrath every day. 12. If you do not turn round he will sharpen bis sword; he has bent bis bow and made it ready. 13. He has prepared in it instruments of death; he has made bis arrows for those who will be burnt. 14. Behold, violence has travailed; he has conceived trouble, he has given birth to iniquity. 15. He has dug a pit, he has hollowed it; he will fall into the hole which he has made. 16. Histrouble will return upon bis head and his violence will come down upon the crown of his head» — Libro II, capítulo 80, salmo, versículos 11 a 16: el pozo cavado en que cae su autor, correlato de la petición de vuelta; el signo remite en nota al salmo 7.11-16, el OCR imprime *his* como *bis*, y *Jong-suffering* —el *long-suffering* del impreso con jota por ele— va partido a fin de renglón y `span()` lo devuelve unido como *Jongsuffering*.
«Now it happened when Jesus finished saying to his disciples all the events which had happened to the Pistis Sophia when she was in the Chaos, and the manner in which she had sung praises to the Light until he saved her and brought her out from the Chaos, and brought her into the twelfth aeon, and the manner in which he had saved her from all her oppressions with which the archons of the Chaos(es) had oppressed her, because she desired to go to the light, Jesus continued again with the discourse» — Libro II, capítulo 81: el narrador vuelve a llamarse Jesús tras varios capítulos como Primer Misterio, otro de los cambios de nombre que MacDermot señala; el impreso escribe *the Chaos(es)* con el plural entre paréntesis.
«I took the Pistis Sophia, I brought her into the thirteenth aeon. And I was shining exceedingly, there being no measure to the light which I had. I came into the place of the 24 invisible ones and I was shining exceedingly. And they were agitated with great agitation. They looked and saw the Sophia who was with me. They recognised her, but as for me they did not recognise who I was. But they thought of me as being like an emanation of the Land of the Light» — Libro II, capítulo 81: los veinticuatro invisibles reconocen a la Sophia pero no a quien la lleva, y lo toman por una emanación de la Tierra de la Luz.
«Now it happened when the Sophia saw her fellow invisible ones she rejoiced with great joy and she was very glad. She wishcd toteil them the wonders which I had clone for her on the earth of mankind below, I until I saved her» — Libro II, capítulo 81: ella quiere contar a sus compañeros invisibles las maravillas hechas por ella en la tierra de los hombres; el OCR imprime *wished* como *wishcd*, pega *toteil* y rinde *done* como *clone*.
«And when I came forth from the height I went astray in p/aces in which there was no light. And I was not able to return to the thirteenth aeon, my dwelling place» — Libro II, capítulo 81, versículos 4 a 7: ella recapitula el extravío y el regreso guiado; la nota da la variante de Till *disappeared*.
«I have caused wrath to the ordinance of the light, I have transgressed; I have caused anger to the ordinance of the light, for I came forth from my place» — Libro II, capítulo 81, versículo 11: la fórmula con que ella nombra su propia transgresión, haber salido de su lugar.
«Thou hast broken the high gates of the darkness and the strong bars of the Chaos. 17. And thou didst cause me to turn away from the p/ace in which I transgressed; and furthermore my power was taken because I transgressed. 18. And I desisted from the mysteries; I went down to the gates of the Chaos. 19. And when they af.flicted me l sang praises to the light; he saved me from all my afflictions. 20. Thou didst send thy outpouring (oflight); it gave power to me and it saved me from all my oppressions. 21. I will thank thee, 0 Light, for thou hast saved me; and thy wonders are among the race of mankind» — Libro II, capítulo 81, versículos 16 a 21: el cierre del noveno canto, con las puertas de la tiniebla rotas y el estribillo de las maravillas entre el linaje humano.
«Now this is· the song of praise which the Pistis Sophia spoke as she was in the midst of the 24 invisible ones, wishing that they should know all the wonders which I had done for her. And she wished that they should know that I went to the world of mankind, I gave them the mysteries of the height» — Libro II, capítulo 82: el texto declara el propósito del canto ante los veinticuatro invisibles, que sepan lo hecho por ella y que los misterios de la altura se dieron al mundo.
«Philip came forward. He said: "Jesus, my Lord, my thought is elevated and I have understood the interpretation of the song of praise which the Sophia spoke. David, the prophet, once also prophesied about it, saying in the 1 06th Psalm» — Libro II, capítulo 82: Felipe nombra el salmo centésimo sexto; el impreso parte la cifra.
«Give thanks to the Lord, for he is beneficent; for his mercy is eternal. 2. May those whom the Lord has saved say this; he has saved them out of the hands of their enemies. 3. He has gathered them together out of their countries; from the east, and from the west, and from the north, and from the sea» — Libro II, capítulo 82, salmo, versículos 1 a 3: el arranque del salmo que Felipe recita.
«He has taken them from the path of their iniquity; for they were humbled on account of their iniquity. 18. Their heart abhorred all food; they entered into the gates of death. 19. They cried out to the Lord in their distress; he saved them in their necessity. 20. He spoke his word, he healed them, he delivered them from their troubles. 21. Let them thank the Lord for his mercies and his wonders among the sons of men» — Libro II, capítulo 82, salmo, versículos 17 a 21: el cierre de la recitación; el signo remite en nota al salmo 106.1-21.
«The word, moreover, which David spoke : 'Give thanks to the Lord for he is beneficent; for his mercy is eternal' 0 : that is the word which the Sophia said : 'I will give thanks to thee, 0 Light, for thou art a Saviour and thou art a deliverer at all times'. And the word which David spoke: 'May those whom the Lord has saved say this; he has saved them out of the hands of their enemies' 0 : that is the word which the Sophia said : 'I will speak this song of praise to the light, for he has saved me, and he has delivered me out of the hand of the archons, my enemies.' And the rest of the Psalm» — Libro II, capítulo 82: Felipe coteja solo los dos primeros versículos y cierra con una fórmula que remite al resto del salmo, la única vez que el libro abrevia un cotejo.
«Maria came forward. She worshipped at the feet of Jesus and said : "My Lord, be not angry with me, that I question thee 2, for we question all things with assurance and certainty. For thou hast once said to us : 'Seek and ye shall find, and knock and it shall be opened to you, for everyone that seeks will find, and to everyone that knocks it will be opened to him» — Libro II, capítulo 83: Maria justifica sus preguntas con el dicho de buscar y llamar; el signo remite en nota a Mateo 7.7-8 y a Lucas 11.9-10.
«Because with understanding (mim/) thou hast given us understanding (mind) of the light; and thou hast given us perception and greatly elevated thought» — Libro II, capítulo 83: Maria declara desde dónde pregunta, con el entendimiento de la luz que se les dio; el impreso rinde *mind* como *mim/*.
«Because we do not question 1 in the manner in which men of the world question, but we question with the knowledge of the height which thou hast given to us, and we question with the type of superior questioning which thou hast taught us, that we should question therewith» — Libro II, capítulo 83: Maria distingue su modo de preguntar del de los hombres del mundo; la nota declara que el manuscrito lee *I do not question*.
«It happened when Jesus heard these words which Maria Magdalene spoke, he, Jesus, answered moreover and said to her : "Question that which thou dost wish to question, and I will reveal it with assurance and certainty. Tru/y, truly, I say to you: rejoice with great joy, and be exceedingly glad. If you question everything with assurance, I will be exceedingly glad because you question everything with assurance, and you ask about the manner in which one should inquire. Now at this time question that which thou dost question, and I will reveal it with joy» — Libro II, capítulo 83: la respuesta de Jesús, que pregunten todo con seguridad, y aquí el texto la llama Maria Magdalena; el tramo abre en el corte de chunk.
«She said to Jesus : "My Lord and my Saviour, of what kind are the 24 invisible ones, and of what type, or rather, of what form are they, or of what form is their light» — Libro II, capítulo 83: la pregunta de Maria sobre la forma de los veinticuatro invisibles, que abre la serie de preguntas y respuestas del resto del libro.
«Jesus answered however and said to Maria: "What is there in this world that resembles them, or rather, what place is there in this world that is comparable to them? Now at this time with what shall I compare them, or rather, what shall I say concerning them? Forthereis nothing in this world with which I will be able to compare them, and no kind 1 exists in it which can be likened to them» — Libro II, capítulo 84: la respuesta empieza por declarar que nada de este mundo se les puede comparar; el OCR pega *Forthereis* y la nota da la variante de Till.
«each one of the invisible ones is nine times greater than the heaven and the sphere above it, including the twelve aeons, as I have already said to you at another time» — Libro II, capítulo 84: la primera medida, cada invisible nueve veces mayor que el cielo y la esfera con los doce eones.
«For the light of the sun in its true form is not in this place because its light passes through a multitude of veils and places 2 • But the light of the sun in its true form, which is in the place of the Virgin of the Light, is lighted ten thousand times more than the 24 invisible ones and the great invisible forefather and also the great triple-powered God, as I have already said I to you at another time» — Libro II, capítulo 84: la luz del sol en su forma verdadera, en el lugar de la Virgen de la Luz, se declara diez mil veces mayor que la de los veinticuatro invisibles; la nota declara que el manuscrito lee *of veils of places*.
«but yet a little while and I will take thee with thy brothers and fellow disciples to all the places of the height. And I will take you to the three spaces of the First Mystery, with the exception only of the places of the space of the Ineffable, and you will see all their forms in truth, without semblance» — Libro II, capítulo 84: la promesa de llevarlos a los tres espacios del Primer Misterio, salvo el espacio del Inefable.
«And when I take you to the place of the archons of the Heimarmene, you shall see the glory in which they are. And as a result of their exceedingly great glory you will reckon this world before you as darkness of darknesses 1• And you will Iook forth upon the whole world of mankind, and it will become the size of a speck of dust before you as a result of the great distance, by which it is exceedingly distant from it, and (as a result of) the large size by which it greatly exceeds it» — Libro II, capítulo 84: la escala se enuncia por contraste, el mundo visto desde arriba como mota de polvo; la nota da la variante de Till *darkest darkness*.
«They have wandered in the desert in a place without water; they did not find the way to the city of their dwelling. 5. Hungry and thirsty, their soul fainted in them. 6. He saved them in their necessity. They cried to the Lord, he heard them in their distress» — Libro II, capítulo 82, salmo, versículos 4 a 6: el desierto sin agua y la ciudad que no hallan, correlato del extravío de la Sophia.
«They who sit in the darkness and the shadow of death, who are bound in poverty and iron. 11. For they have made wrathful 1 the word of God, they have made angry the counsel of the Most High. 12. Their heart was humbled with their troubles, they became weak and there was no one to help them. 13. They cried out to the Lord in their distress, he saved them in their necessity. 14~ He brought them forth from the darkness and the shadow of death, and broke their bonds. 15. Let them thank the Lord for his mercies and his wonders to the sons of men. 16. For he hasshattered the gates of brass, he has broken the bars of iron» — Libro II, capítulo 82, salmo, versículos 10 a 16: las puertas de bronce y los cerrojos de hierro, correlato de las puertas de la tiniebla rotas; la nota declara que el manuscrito lee *he has made wrathful*.
«And further; when I take you to the thirteenth aeon, you will see the glory in which they are. The twelve aeons will count before you as darkness of darknesses. And you will Iook upon the twelve aeons, and it (the place of the twelve aeons) will become like a speck of dust before you as a result of the great distance, by which it is very distant from it, and the large size, by which it greatly exceeds it» — Libro II, capítulo 84: la escala sigue con el eón decimotercero, desde el cual los doce eones se ven como tiniebla de tinieblas.
«And. when I take you to the place of those of the right, you will see the glory in which they are. The place of those of the Midst will count before you as night in the world of mankind» — Libro II, capítulo 84: desde el lugar de los de la derecha, el del Medio se ve como noche.
«And when I take you to the Land of the Light, which is the Treasury of the Light, and you see the glory in which they are, the p/ace of those of the right will count before you like the light at the time of midday in the world of mankind, but without the sun» — Libro II, capítulo 85: la Tierra de la Luz se identifica con el Tesoro de la Luz, y desde ella el lugar de la derecha se ve como mediodía sin sol.
«wish to question and I will reveal it openly, without parah/e. And all things which you question I will say with assurance and certainty. And I will fulfil you in all powers and all pleromas from the innermost of the inner to the outermost of the outer; from the Ineffable hirnself to the darkness of the darknesses, so that you may be called the pleromas, fulfilled with all knowledge» — Libro II, capítulo 85: la promesa de revelar sin parábola y de llenarlos desde el Inefable hasta la tiniebla de las tinieblas; el OCR imprime *parable* como *parah/e* y *himself* como *hirnself*.
«But hear, Maria, that I speak with thee upon the end of the aeon * and the ascent of the All» — Libro II, capítulo 86: la respuesta se sitúa en el fin del eón y la subida del Todo; el signo remite en nota a Mateo 13.39 y el OCR imprime *It* como *lt*.
«The twelve saviours of the Treasury and the twelve ranks of each one of them, which are the emanations of the seven voices and the five trees, they will be with me in the place of the inheritances of the light, as rulers (kings) with me in my kingdom. Each one of them will rule (be king) over his emanations, and moreover, each one of them will rule (be king) according to his glory : the great according to his greatness, the small according to his smallness» — Libro II, capítulo 86: los doce salvadores del Tesoro reinarán con él, cada uno sobre sus emanaciones y según su gloria; el volumen glosa *(kings)* junto a *rulers* y la nota declara que el manuscrito lee *they have now said*.
«And the seventh saviour of the emanations of the seventh voice of the Treasury of the Light will be in the place of the soztls of those who receive the seventh mystery of the First Mystery in the Treasury of the Light» — Libro II, capítulo 86: el séptimo eslabón de la serie de las siete voces.
«of the first tree of the Treasury of the Light, he will be in the p/ace of the sou/s of those who receive the eighth mystery of the First Mystery in the inheritances of the light» — Libro II, capítulo 86: la serie sigue con los cinco árboles, del octavo al duodécimo salvador; el tramo abre descabezado porque *And I the eighth saviour* quedó en la plana 405.
«amenswill be on my right as rulers (kings) in the inheritanees of the light» — Libro II, capítulo 86: el reparto entre derecha e izquierda, los amenes y los árboles a la derecha, los salvadores gemelos y los nueve vigilantes a la izquierda; el OCR pega *amenswill* e imprime *inheritances* como *inheritanees*.
«And the nine watcllers of the Treasury of the Light will be superior to the saviours in the inheritanees of the light. And the twin saviours will be superior to the nine watehers in the kingdom. And the three amens will be superior to the twin saviours in the kingdom. And the five trees will be superior to the three amens in the inheritanees of the light» — Libro II, capítulo 86: la escala de precedencia dentro del Tesoro, de los nueve vigilantes a los cinco árboles.
«And Jeu and the wateher of the veil of the great light, and the paralemptors of the light, and the two great Ieaders, and the Great Sabaoth the Good will be rulers (kings) in the first saviour of the first voiee of the Treasury of the Light, who (the first saviour) will be in the plaee of those who receive the first mystery of the First Mystery» — Libro II, capítulo 86: Jeu, el vigilante del velo, los paralemptores, los dos grandes guías y el Gran Sabaoth el Bueno quedan bajo el primer salvador de la primera voz.
«And when I take you to the place of [those who have received] the inheritances of those who have received the mysteries of the light 1, and you see the glory of the light in which they are, the Land of the Light will count before you like the light of the sun which is in the world of mankind. And when you Iook upon the Land of the Light, it will count before you like a speck of dust as a result of the great distance by which the Land of the Light is distant from it, and on account of the greatness by which it much exceeds it» — Libro II, capítulo 85: el último escalón de la serie, el lugar de las herencias de quienes recibieron los misterios de la luz; los corchetes marcan lo que los Sigla mandan omitir y la nota da la lectura de Schmidt.
«Maria Magdalene sprang up and said: "My Lord, be not angry with me for questioning thee, because we question all things with assurance» — Libro II, capítulo 85: el texto la llama aquí Maria Magdalena y ella repite la fórmula con que justifica preguntar.
«Jeu indeed is the overseer of the light, he who came forth first from the pure light of the first tree. The wateher of the veil of those of the right also came forth from the . second tree. And the two Ieaders also came fortlz from the pure light, which is much purified, of the third and fourth trees in the Treasury of the Light. Melchisedek also came forth from the fifth tree» — Libro II, capítulo 86: el origen de los seis de la derecha en los cinco árboles, Jeu del primero y Melquisedec del quinto; el OCR imprime *watcher* como *wateher* y *leaders* como *Ieaders*.
«The Great Sabaoth the Good, he whom I have called my Father, also came forth from · Jeu, the overseer of the light. Now, at the command of the First Mystery, the last helper (parastates) has caused these six to be in the place of those of the right for the organisation of the gathering together of the light of the height, from the aeons of the archons and from the world and all the races in them» — Libro II, capítulo 86: el Gran Sabaoth el Bueno, llamado aquí mi Padre, sale de Jeu, y los seis quedan a cargo de reunir la luz de la altura; las notas dan tres lecturas distintas del manuscrito y de Schmidt.
«And the Virgin of the Light and the great hegumen of the M idst - whom the archons of the aeons are wont to call the Great Jao 1, according to the name of a great archon in their place - he and the Virgin of the Light and his twelve servers, from whom you have received .form and from whom you have received power, they also will all be rulers (kings) with the first saviour of the first voice in the place of the souls of those who will receive the first mystery of the First Mystery in the inheritances of the light» — Libro II, capítulo 86: la Virgen de la Luz y el gran hegumen del Medio, a quien los arcontes llaman el Gran Jao, con sus doce servidores de quienes los discípulos recibieron forma y potencia.
«Now all these things which I have said to you will not happen at this time, but they will happen at the end of the aeon, that is, at the dissolution of the All. And this is the whole ascent of the number of the per.fect souls» — Libro II, capítulo 86: la acotación temporal de todo el tratado, que nada de esto pasa ahora sino al fin del eón; la nota da la variante de Till sobre el número de las almas perfectas.
«The seven voices and the five trees and the three amens and the twin saviours and the nine watchers and the twelve saviours and those of the place of the right and those of the place of the Midst, each one will remain in the place in which he was set until the number of the perfect souls of the inheritances of the light all ascend. And all the other archons which have repented will also remain in the place in which they were set until the number of the souls of the light all ascend» — Libro II, capítulo 86: cada rango queda en su lugar hasta que suba el número de las almas perfectas, y con ellos los arcontes que se arrepintieron.
«And all the archons which have repented will pass through, and they will come to the p/ace of those of the Midst. And those of the Midst will baptise them, and they will give them the spiritual inunction 1, and they will seal them with the seals 2 of their mysteries. And they will pass within those of all the p/aces of the Midst. And they will pass within the place ofthose ofthe right, and within the place ofthe nine watchers, and within the place of the twin saviours, and within the place of the three amens and the twelve saviours, and within the five trees and the seven voices. Each one gives them the seals of his mysteries, and they enter into them» — Libro II, capítulo 86: el itinerario de los arcontes arrepentidos, bautizados y ungidos en el Medio y sellados en cada rango; la nota remite a los Libros de Jeu por la unción espiritual y el sello, y el OCR imprime *unction* como *inunction*.
«In a word, all the souls of mankind who will receive the mysteries of the light will precede all the archons who have repented. And t{ley will precede all those of the place of those of the Mid~t. and those of the whole place of those of the right 1• And they will preeede those of the whole place of the Treasury of the Light. In a word, they will precede all those of the place (of the Treasury), and they will precede all those of the p/ace of the first ordinance and they will enter within them all and go to the inheritance of the light as far as the p/ace of their mystery» — Libro II, capítulo 86: la tesis central del tratado, que las almas humanas que reciban los misterios preceden a todos los rangos, incluidos los del Tesoro; el OCR imprime *they* como *t{ley* y *Midst* como *Mid~t*.
«And each one of them completcs his ~ffice in which he was placed. Concerning the gathering together of the sou/s which have received mysteries because of this ~[fice : all the souls which will receive mysteries and will pass within the inheritance of the light are sealed» — Libro II, capítulo 86: cada rango cumple el oficio en que fue puesto, y ese oficio es la reunión de las almas selladas; el OCR imprime *office* como *~ffice* y *~[fice*.
«the Saviour marvelled greatly at the answers to the words which she gave, because she had completely become pure Spirit. Jesus answered and said to her: "Excellent, thou pure spiritual one, Maria. This is the interpretation of the discourse» — Libro II, capítulo 88: el texto declara que ella se había vuelto por completo Espíritu puro y Jesús la llama la espiritual pura.
«But I will not speak with you of the places of those who are above all the helpers, for there is no type in this world to describe them,jor there is no likeness in this world which resembles them, so that I can compare them for you; nor size; nor light I which is similar to them» — Libro II, capítulo 88: la abstención declarada del texto, que de los que están sobre todos los ayudantes no hay tipo ni semejanza en este mundo con que hablar.
«the Saviour, answered, having great compassion towards her. He said to her : "Question that which thou dost wish to question, and I will reveal it with assurance and certainty, without parable» — Libro II, capítulo 89: la respuesta a ese motivo, revelar con seguridad y sin parábola; el OCR imprime *It* como *lt*.
«My Lord, by what magnitude is the second helper (parastates) greater than the first helper, and by what distance is it distant from it, or rather, how many times more light is it» — Libro II, capítulo 89: la pregunta de Maria sobre la distancia entre el primer y el segundo ayudante, que abre la serie de medidas.
«That is, the last are the whole race of mankind who will be first within the Kingdom of the Light before 1 those of all the places of the height, which are themselves first» — Libro II, capítulo 87: Maria Magdalena hace corresponder la precedencia de los hombres con la sentencia de los primeros y los últimos; la nota declara que el manuscrito lee *in the manner of* donde el impreso pone *before*.
«so that I can describe them. Not only in this world, hut they also have no likeness in those of the height of righteousness, from their place downwards. Because of this now, there is no means of speaking · of them in this world, on account of the great glory of those of the height and the great immeasurable magnitude» — Libro II, capítulo 88: la abstención se extiende a los de la altura de la justicia, donde tampoco hay semejanza; el encabezado corrido de esta plana sale ilegible en la capa de texto, *I:IUUK. II LHAI' I bK IUS*.
«For we, my Lord, are not only compassionate among ourselves, hut we are compassionate to the whole race of mankind, so that they may be saved from alt harshjudgments» — Libro II, capítulo 88: Maria declara el motivo de tanta pregunta, la compasión por el linaje humano entero y no solo entre ellos; el OCR imprime *all* como *alt* y pega *harshjudgments*.
«Likewise also the third, fourth and fifth helper, one is innumerable times greater than the other; and its light exceeds it and it is distant from it by a great distance, to which there is no measure by means of the angels and the archangels and the gods and all the invisible ones, as I have already said to you at another time. And furthermore I will say to you the type of each one in its distribution» — Libro II, capítulo 90: la escala entre los cinco ayudantes se declara incontable y sin medida, y el texto promete detallar el tipo de cada uno.
«My Lord, in what type will those who receive the mystery of the light exist in the midst of the last helper» — Libro II, capítulo 90: la pregunta de Maria Magdalena sobre en qué forma estarán los que reciben el misterio de la luz.
«Those who have received the mysteries of the light, when they come forth from the body of the matter of the archons, each one will be in his rank according to the mystery which he has received. Those who havc received the higher mysteries will remain in the higher ranks; on the other band, those who have received the lower mysteries will be in the lower ranks» — Libro II, capítulo 90: la regla que gobierna todo el tratado, que cada uno queda en el rango del misterio que recibió; el OCR imprime *have* como *havc* y *hand* como *band*.
«Concerning this I said to you once : 'The place where your heart is, there will your treasure be' *. That is, the place as far as which each one has received mysteries is where he will be» — Libro II, capítulo 90: la sentencia del tesoro y el corazón se aplica al rango del misterio recibido; el signo remite en nota a Mateo 6.21 y Lucas 12.34.
«And he who receives mysteries in the first triple-spirited one which rules over the 24 mysteries together - these which rufe the space of the First Mystery, whose place I will say to you in the distribution of the whole - now he who will receive the mystery of that triple-spirited one, he has the authority to come down to all the ranks which are below him, but he has not the authority to go to the height to the. ranks above him, which are all the ranks of the space of the Ineffable» — Libro II, capítulo 91: los tres triples espirituales por encima de los veinticuatro misterios, cada uno con el mismo límite de no subir; el OCR imprime *rule* como *rufe*.
«at the dissolution of the world that man will rule (be king) over all the ranks of the inheritance. And he who will receive that mystery of the Ineffable - which I am - that mystery knows 1 why the darkness came into existence and why the light came into existence» — Libro II, capítulo 91: el que recibe el misterio del Inefable reinará sobre todos los rangos, y ese misterio se identifica con el propio hablante; la nota da la lectura literal de *knows*.
«And that mystery knows why the Chaos( es) came into existence and why the Treasury of the Light. And that mystery knows why the judgments came into existence, and why the Land of the Light and the place of the inheritances of the light. And that mystery knows why the punishments of sinners came into existence, and why the repose of the Kingdom of the Light» — Libro II, capítulo 91: la letanía de pares opuestos que ese misterio conoce; el impreso escribe *the Chaos( es)* con el plural entre paréntesis.
«And that mystery knows why sin came into existence, and why the baptisms and the mysteries of the light. And that mystery knows why the fire of the punishment came into existence, and why the seals of the light, so that the fire should not injure them» — Libro II, capítulo 91: la letanía liga el pecado a los bautismos y el fuego del castigo a los sellos de la luz.
«And that mystery knows why wickedness came into existence, and why flattery 1. And that mystery knows why the death-blow came into existence, and why the bringing to life of souls» — Libro II, capítulo 91: la letanía sigue por pares morales; la nota da la variante de Schmidt *deception* por *flattery*.
«why purity. And that mystery knows why sexual intercourse came into existence, and why abstinence. And that mystery knows why pride and boasting came into existence, and why humility and gentleness» — Libro II, capítulo 91: los pares llegan a la unión sexual y la abstinencia, y al orgullo y la humildad; el tramo abre descabezado porque la frase empieza en la plana 439.
«And that mystery knows why movement 1 of the body came into existence, and why their use. And that Myste_ry knows why poverty came into existence and why wealth» — Libro II, capítulo 91: el par del movimiento del cuerpo y su uso, con remisión en nota a otra plana del volumen; la nota siguiente declara que el manuscrito lee *wealth* donde el impreso conjetura *freedom*.
«Everyone that receives the mysteries of the light will remain in the place as far as which he has received mysteries. And he does not have the authority to come to the height to the ranks which are above him» — Libro II, capítulo 91: la regla general, que no se sube a los rangos de arriba; la nota da la lectura de Schmidt para la fórmula con que se abre el capítulo.
«And he who has received the authentic mystery of the First Mystery of the Ineffable - which is the twelve mysteries of the First Mystery together, which rufe over all the spaces of the First Mysterynow he who will receive that mystery has the authority to proceed in all the ranks of the spaces of the three triple-spirited ones and the three spaces of the First Mystery, and all their ranks» — Libro II, capítulo 91: la excepción a la regla, el misterio auténtico del Primer Misterio del Inefable, que son sus doce misterios juntos; el OCR imprime *rule* como *rufe*, y *Mystery -now* va partido a fin de renglón con la raya que el impreso usa por guion, de modo que `span()` lo devuelve unido como *Mysterynow*.
«existence, and why slavery. And that mystery knows why death came into existence, and why life» — Libro II, capítulo 92: los últimos pares de la letanía, esclavitud y libertad, muerte y vida; el tramo abre descabezado porque la frase empieza en la plana 441.
«Because that mystery of the Ineffable knows why mercilessness came into existence, and why mercy. And that mystery knows why destruction came into existence, and why the eternal eternity 1• And that mystery knows why reptiles came into existence, and why they will perish» — Libro II, capítulo 92: la letanía se extiende a los reptiles y las fieras, con la fecha de su perecer; la nota remite al Texto sin título por el término *eternity* y el volumen glosa *(lit. will come)*.
«knows why the matter of gold came into existence, and why the matter of silver. And that mystery knows why the matter of copper came into existence, and why the matter of iron and of stone (?) 1• And that mystery knows why the matter of Iead came into existence. And that mystery knows why the matter of glass came into existence, and why the matter of wax» — Libro II, capítulo 93: la letanía pasa a las materias, oro, plata, cobre, hierro, plomo, vidrio y cera; la nota da la variante de Till *steel* y el impreso marca con interrogación la lectura *stone*.
«And that mystery knows why the sea and the waters came into existence, and why the wild beasts in the sea. And that mystery knows why the world-matter came into existence and why it will perish completely» — Libro II, capítulo 93: la letanía llega a la materia del mundo y a su perecer completo.
«Yet again, my disciples, Iisten and continue to be sober, and hear the whole knowledge of the mystery of the Ineffable. For that mystery knows why demons came into existence, and why mankind. And that mystery knows why heat came into existence, and why sweet air. And that mystery knows why the stars came into existence, and why the clouds. And that mystery knows why the earth dried and why the water came over it. And that mystery knows why the earth was dry and why the rain came upon it. And that mystery knows why famine came into existence and why plenty» — Libro II, capítulo 93: la letanía de los fenómenos, demonios y hombres, calor y aire dulce, estrellas y nubes, hambre y abundancia.
«And that mystery knows why the stars of the sky came into existence, and the discs of the luminaries, and why the firmament with all its veils. And that mystery knows why the archons of the spheres came into existence, and why the sphere with all its places 1• And that mystery knows why the archons of the aeons came into existence, and why the aeons with their veils» — Libro II, capítulo 93: la letanía llega a las esferas y los eones con sus velos; la nota declara que el manuscrito lee *types* donde el impreso pone *places*.
«And that mystery knows why envy came into existence in the height, and why Iack of envy 2 also. And that mystery knows why hatred came into existence, and why Iove. And that mystery knows why disunity came into existence, and why unity. And that mystery knows why covetousness came into existence, and why renunciation of all things, and why Iove of money. And that mystery knows why Iove of the belly came into existence, and why satiety. And that mystery knows why partners came into existence, and why the unpaired ones» — Libro II, capítulo 93: la letanía pasa a los pares morales de la altura, envidia y su falta, odio y amor, codicia y renuncia; la nota da la variante de Schmidt *harmony*.
«And that mystery knows why the great Authades came into existence, and why hisfaithful ones. And that mystery knows why the great triple-power came into existence, and why the great invisible fore.father. And that mystery knows why the thirteenth aeon came into existence, and why the p/ace of those of the Midst. And that mystery knows why the paralemptai of the Midst came into existence, and why the virgins of the light. And that mystery knows why the servers of the Midst came into existence, and why the angels of the Midst» — Libro II, capítulo 93: la letanía nombra al gran Autoengendrado y a sus fieles, al gran antepasado invisible, al eón decimotercero y al Medio con sus vírgenes de la luz; el OCR imprime *his faithful* como *hisfaithful* y *forefather* como *fore.father*.
«Now it happened when the disciples heard these words which Jesus said, they retired and they despaired completely» — Libro II, capítulo 94: los discípulos se desaniman al oír la letanía; la nota da la variante de Till, que lee *ceased to listen* en lugar de *despaired*.
«Then Maria Magdalene came forward. She prostrated herself at the feet of Jesus, she worshipped at them, she cried out, she wept and said : "Have mercy on me, my Lord, for my brothers have heard and they have despaired because of the words 3 which thou hast said to them» — Libro II, capítulo 94: Maria Magdalena intercede por sus hermanos desanimados; las notas de esta plana son las más densas del volumen y una de ellas declara una construcción copta gramaticalmente imposible que Schmidt no enmienda.
«Be not now sorrowful, my disciples, because of the mystery of the Ineffable, thinking that you will not understand it. Truly I say to you, that mystery belongs to you and to everyone who will hear you, and renounce this whole world and all the matter within it, and renounce every wicked thought within themselves, and renounce all the cares of this aeon. Now at this time I say to you, everyone who will renounce the whole world and everything in it and will submit themselves 1 to Godhood, that mystery is easier for them than all the mysteries of the Kingdom of the Light, and it is more successfully understood than them all, and it is lighter than them all» — Libro II, capítulo 95: la respuesta invierte la dificultad: el misterio del Inefable es el más fácil de todos para quien renuncie al mundo entero; la nota da la lectura literal en singular.
«Because of this now I said to you once : 'Everyone who is weary and heavy-laden 2 , come to me and I will give you rest» — Libro II, capítulo 95: la sentencia de la carga ligera aplicada al misterio del Inefable; la nota da la lectura literal *oppressed with care and troubled by their burden*.
«why the Land of the Light came into existence, and why the great paralemptes of the light. And that mystery knows why the watchers of the p/ace of those of the right came into existence, and why the Ieaders of these. And that mystery knows why the gate of life came into existence, and why Sabaoth the Good» — Libro II, capítulo 93: la letanía llega a la Tierra de la Luz, al gran paralemptes, a los vigilantes de la derecha y a la puerta de la vida; el tramo abre descabezado porque la frase empieza en la plana 453.
«Now at this timehe who will receive that mystery is wont to renounce the whole world and all the material cares within it» — Libro II, capítulo 95: la condición del misterio, renunciar al mundo entero y a sus cuidados materiales; el signo remite en nota a Mateo 11.28-30 y el OCR pega *timehe*.
«That mystery knows why the five helpers (parastatai) troubled 1, and why they came .forth from the fatherless ones» — Libro II, capítulo 95: empieza la segunda letanía, la de lo que se agitó y salió de los sin padre; la nota reúne las tres lecturas de *troubled*, con la literal *troubled themselves*.
«And that mystery knows why the First Mystery troubled, which is the 24th mystery from without, and why it laid down 1 within itself the twelve mysteries according to the reckoning of the number of the incomprehensible and the endless ones 2 , and why it came forth from the fatherless ones» — Libro II, capítulo 95: el Primer Misterio, vigésimo cuarto desde fuera, puso en sí los doce misterios; las notas dan la variante de Schmidt *imitated* y la de Till sobre los incomprensibles.
«And that mystery knows why the unshakeable ones troubled, and why they stood up separately in twelve ranks, and why they came forth from the fatherless ones. which belong to the ranks of the space of the Ineffable» — Libro II, capítulo 95: los inconmovibles se levantan en doce rangos del espacio del Inefable.
«And that mystery knows why the undisclosed ones troubled - these ones which were not disclosed, nor were they brought to manifestation according to the organisation of the Only One, the Ineffable- and why they came forth from the fatherless ones» — Libro II, capítulo 95: los no revelados, que no se manifestaron según la organización del Uno Solo, el Inefable; las notas dan las variantes de Schmidt sobre los dos espacios y el rango único.
«And that mystery knows why the endless ones troubled, and why they stood up to be twelve endless spaces and they were placed to be three ranks of spaces, according to the organisation of the Only One, the Ineffable, and why they came forth from the fatherless ones» — Libro II, capítulo 95: los sin fin se levantan en doce espacios repartidos en tres rangos.
«And that mystery knows why the 24 myriad singers of praise troubled, and why they were distributed outside the veil of the First Mystery, which is the twin mystery of the Only One, the Ineffable, which Iooks inwards and which Iooks outwards, and why they came .forth from the fatherless ones» — Libro II, capítulo 95: las veinticuatro miríadas de cantores fuera del velo del Primer Misterio, llamado misterio gemelo que mira adentro y afuera.
«And that mystery knows why the 24 mysteries of the first triple-spirited one troubled, and why they were called the 24 spaces of the first triple-spirited one, and why they came forth from the second triple-spirited one» — Libro II, capítulo 95: los veinticuatro misterios de cada triple espiritual, llamados también sus veinticuatro espacios.
«And that mystery knows why the five trees of the first triple-spirited one troubled, and why they were distributed, standing behind one another and also bound together with one another and all their ranks, and why they came forth from I the .fatherless» — Libro II, capítulo 95: los cinco árboles del primer triple espiritual, puestos uno tras otro y atados entre sí; el tramo se corta en el cambio de plana y sigue en la 471, *ones*.
«And that mystery knows why the proachoretoi of the first triple-spirited one troubled, and why they came forth from the .fatherless ones» — Libro II, capítulo 95: los *proachoretoi*, término que el volumen deja transliterado por seguir el criterio de no traducir lo de sentido incierto.
«spirited one which is in the last p/ace of the fatherless ones. And that mystery knows why all the places in the space of the Ineffable and all within them were distributed, and why they came forth from the last member of the Ineffable. And that mystery knows of itself why it troubled itself in order to come forth from the Ineffable, namely from him who ru/es over them all and has distributed them all according to their ranks» — Libro II, capítulo 96: el cierre de la segunda letanía, con el misterio que se agitó a sí mismo para salir del Inefable; el tramo abre descabezado porque *pre-triple-* quedó en la plana 471 y el OCR imprime *rules* como *ru/es*.
«is again one word which also exists in the tongue of the Ineffable, and it is the organisation of the release of all the words which I have said to you. And he who will receive the one word ofthat mystery, that which I will now say to you, with all its types and all its patterns and the manner of completion of its mystery - because you are perfected in all-per.fection and you will complete all the knowledge of that mystery and all its Organisation, because to you are all mysteries entrusted» — Libro II, capítulo 96: esa palabra se declara existente en la lengua del Inefable y encomendada entera a los discípulos; el tramo abre descabezado porque la frase empieza en la plana 475.
«he who will receive the one word of the mystery which I have told you, when he comes forth from the material body of the archons, the erinaioi 1 paralemptai come and release him from the material body of the archons - the erinaioi paralemptai are they who release all souls which come forth from the body. Now when the erinaioi paralemptai release the soul which has received this one mystery of the Ineffable, which I have just said to you, at the hour when they release it from the material body it will become a great outpouring of light in the midst of those paralemptai» — Libro II, capítulo 96: el alma que recibió esa palabra se vuelve al morir un gran derramamiento de luz entre los paralemptas; la nota liga el término *erinaioi* a las Erinias de la Orestíada.
«Now all these things I will say to you at the distribution of the All. In a word all I have said to you - those things which will happen and those which will come, which emanate and which come forth, those outside above them and those which grow within them, which will occupy the place of the First Mystery, and those which are in the space ofthe Ineffable» — Libro II, capítulo 96: la fórmula de aplazamiento con que el libro difiere su propia exposición a la distribución del Todo; el OCR pega *ofthe*.
«And the soul which receives the mystery of the Ineffable will aseend to the height, being a great outpouring of light. And the paralemptai will not be able to seize it, and they will not know what is the way in which it will go. For it becomes a great beam of light and flies to the height, and no power is able to restrain it, nor is it able to approach it at aB» — Libro II, capítulo 96: esa alma sube como haz de luz y ninguna potencia puede retenerla; el OCR imprime *all* como *aB*.
«But it penetrates all the places of the archons and aB the places of the emanations of the light, and it does not give answer in any place, nor does it give a defence 1, nor does it give a secret sign, nor is any power of the archons, nor any power of the emanations of the light able to approach that soul. But aB the places of the archons and all the places of the emanations of the light - each one of them sings praises to it in their places, as they are in fear ofthe outpouring oflight 2 which surrounds that soul, until it penetrates them all and goes to the place» — Libro II, capítulo 96: el alma no da respuesta, defensa ni contraseña en ningún lugar, y todos los lugares le cantan alabanzas al pasar.
«And it is the mystery within all these things. And it is the coming forth of them all, and it is the rising up of them all, and it is the setting up of them all» — Libro II, capítulo 96: el misterio del Inefable se declara la salida, el alzamiento y el asiento de todas las cosas.
«it will be in all p/aces in the length of time 1 in which a man shoots an arrow» — Libro II, capítulo 96: la medida del recorrido de esa alma, el tiempo en que un hombre dispara una flecha; la nota da la variante de Till *the short time*.
«every man who will receive that mystery of the lneffable and is completed in all its types and all its patterns, he is a man in the world but he is superior to all the angels and he will be much superior to them all» — Libro II, capítulo 96: la fórmula que se repite quince veces, hombre en el mundo y superior a cada rango; aquí ante los ángeles.
«He is a man in the world, but he is superior to all the tyrants and he will be exalted over them all» — Libro II, capítulo 96: la misma fórmula ante los tiranos y los señores; el OCR imprime *lords* como *Iords*.
«forefother and he will also be exalted above him. He isaman in the world, but he is superior to all those of the M idst and he will be exalted over them all. He is a man in the world, but he is superior to the emanations of the Treasury of the light and he will be exalted over them all. He is a man in the world, but he is superior to the mixture and he will be exalted over it all. He is a man in the world, but he is superior to the whole place of the Treasury and he will be exalted over it all. He is a man in the world, but he will become ruler (king) with me in my kingdom. He is a man in the world, but he is ruler (king) in the light. He is a man in the world, but he is not of the world» — Libro II, capítulo 96: el cierre de la serie, hombre en el mundo que no es del mundo y reina con él; el OCR imprime *forefather* como *forefother* y pega *isaman*.
«And truly I say to you : that man is I and I am that man, and at the dissolution of the world - that is, when the All ascends and when the number of all the perfect souls ascends» — Libro II, capítulo 96: la identificación entre el hablante y el que recibe el misterio, que el capítulo repite en tres formas; la nota da la lectura literal *I have become*.
«that mystery is I and I am that mystery. Now at this time, not only will you become rulers (kings) with me, but all men who will receive the mystery of the Ineffable will become fellow-rulers (kings) with me in my kingdom. And I am they and they are I. But my throne will be superior to them» — Libro II, capítulo 96: la tercera forma de la identificación, con el misterio mismo, y el único límite que el texto pone, la superioridad de su trono; el signo remite en nota a Mateo 19.28 y Lucas 22.30.
«But because you will receive afflictions in the world ahove all ~en, until you preach every word which I will say to you, your thrones will be joined to mine in my kingdom. Concerning this I said to you once : 'In the place where I will be, there will also be with me my twelve servers» — Libro II, capítulo 96: la razón por la que los tronos de los discípulos superan a los demás, las aflicciones que recibirán hasta predicarlo todo; el OCR imprime *above* como *ahove* y *men* como *~en*.
«Maria Magdalene and John the Virgin will be superior to all my disciples. And all men who will receive mysteries in the Ineffable will be on my left and my right 1• And I am they and they are I. And they will be equal to you in everything, except that your thrones will be superior to theirs, and my own throne will be superior to yours» — Libro II, capítulo 97: la única jerarquía interna que el texto traza entre los discípulos, con Maria Magdalena y Juan el Virgen por encima de todos; las notas dan la lectura literal y la variante de Till.
«And truly I say to you : they will know in what way the world is established, and they will know in what type all those of the height are established, and they will know why the All has come into existence» — Libro II, capítulo 97: lo que da el conocimiento de esa palabra, saber de qué modo quedó asentado el mundo y por qué existe el Todo.
«Now at this time, my Lord, is the word of the mystery of the Ineffable one thing, and the word of the whole knowledge another?" The Saviour answered and said : "Yes, the mystery_ of the Ineffable is one thing and the word of the whole knowledge is another» — Libro II, capítulo 97: la distinción que Maria pide y el Salvador concede, entre el misterio del Inefable y la palabra del conocimiento entero.
«But he will not know the knowledge of the All, why all these things came into existence, unless he knows the one word of the Ineffable, which is the knowledge of the All, and again clearly : I am the knowledge of the All» — Libro II, capítulo 97: la respuesta acota que se hereda el lugar del misterio recibido sin conocer por ello el Todo, y el hablante se identifica con ese conocimiento; la nota da la variante de Till *the First Mystery*.
«He who receives a small (mystery) 1 will inherit what is small. And he who receives a superior mystery will inherit the elevated places. And each one will remain in his place in the light of my kingdom. And each one will have authority over the ranks beneath him. But he will not have the authority to go to the ranks aböve him. But he will remain in the place of the inheritance of the light of my kingdom, being in a great light to which there is no measure among the gods and all the invisible ones, and he will be in great joy and great gladness» — Libro II, capítulo 97: la regla de proporción entre misterio recibido y herencia, con la prohibición de subir de rango; la nota da la variante de Schmidt y el OCR imprime *above* como *aböve*.
«Now he who will receive the mystery of that First Mystery, it will happen at the time when he comes forth from the body of matter of the archons, the erinaioi paralemptores come to bring forth the soul of that man from the body. And that soulwill become a great beam of light in the hands of the erinaioi paralemptores, and those paralemptai will be afraid at the light of that soul. And that soul will go to the height and penetrate all the places of the archons and all the places of the emanations of the light» — Libro II, capítulo 97: el alma del que recibe el Primer Misterio se vuelve haz de luz en manos de los paralemptores erinaios; el signo remite en nota a Mateo 10.41.
«And he who will receive the twelfth mystery together with the First Mystery, this is the authentic mystery of which I have spoken to you. And he who will now receive that twelfth mystery which belongs to the First Mystery, when he comes forth from the world, he will penetrate all the places of the archons and all the places of the light, being a great outpouring of light. And furthermore he will rule over all the places of the twelve saviours. But they will not be equal with those that receive the one mystery of the Ineffable. But he who will receive that mystery will remain in those ranks because they are SUperior, and he will remain in the ranks of the twelve saviours» — Libro II, capítulo 98: el duodécimo misterio junto con el Primer Misterio se identifica con el misterio auténtico, y aun así queda por debajo del único misterio del Inefable; el OCR imprime las versalitas de *superior* como *SUperior*.
«These, however, are the names which I will give from the endless one. Write them with a sign so that the sons of God will be manifest from here. This is the name of the immortal one : aaa rororo; and this is the name of the voice by which the perfect man is moved» — Libro I, capítulo 62: los nombres que el texto manda escribir con un signo; el volumen los imprime en caracteres griegos y la nota remite a los *ephesia grammata*.
«That which is on the throne is aau; this is the interpretation of the second : uuaa, aaaa, auaa; this is the interpretation of the whole name» — Libro I, capítulo 62: la interpretación del nombre entero en series de vocales, que el volumen deja sin traducir por el criterio declarado en el Foreword.
«but they will penetrate into all p/aces and pass through them all. And they will rule over all the places of the twelve saviours. So that those who receive the second mystery of the First Mystery will rule I over all the places of the second saviour in the» — Libro II, capítulo 97: las almas de los doce misterios del Primer Misterio pasan por todos los lugares sin dar contraseña; el tramo se corta antes del folio y sigue en la plana 495.
«The second mystery of the First Mystery moreover, if thou completest its mystery weil in all its patterns - now the man who will complete its mystery, if he says that mystery over the head of any man who comes forth from the body and says it into his two ears, when indeed the man who comes forth from the body has received mysteries for a second time and he is a partaker of the word of truth, truly I say to you : that man when he comes forth from the body of matter, his soul will become a great outpouring of light. And it will penetrate every place until it goes to the kingdom ofthat mystery» — Libro II, capítulo 98: el rito del segundo misterio, dicho sobre la cabeza y en los oídos del que sale del cuerpo, con la condición de que este haya recibido misterios; el OCR pega *ofthat*.
«And when he is brought before the Vü·gin of the Light, the Virgin of the Light will see the sign of the mystery of the Kingdom of the Ineffable which is with him» — Libro II, capítulo 98: la Virgen de la Luz examina el signo del misterio y no lo deja pasar a la luz hasta cumplir el curso; el OCR imprime *Virgin* como *Vü·gin* y *Vil·gin*.
«it will be e.ffected with speed that the man who has come forth from the body, on behalf of whom this mystery has been invoked, will be removed and be passed quickly from one to another until he is taken before the Virgin of the Light. And the Virgin of the Light will seal him with a superior seal which is this : in whatever month (he came forth) she will cause him to be cast into the righteous body which will find true Godhood and the superior mystery, and inherit the Kingdom of the Light. This now is the gift of the third mystery of the Ineffable» — Libro II, capítulo 98: el efecto del tercer misterio, sacar de los castigos y echar a un cuerpo justo; los paréntesis marcan lo que el volumen suple al inglés.
«And the kingdom of these five mysteries is superior to the kingdom of the twelve mysteries of the First Mystery, and it is superior to every mystery below it. But these five mysteries of the Ineffable are equal with one another in their kingdom. But they are not equal with the three mysteries of the Ineffable. Moreover he who receives from the three mysteries of the Ineffable when he comes forth from the body, he will inherit as far as the kingdom of that mystery. And these three mysteries are equal with one another in the kingdom. And they are superior to, and more elevated than, the five mysteries of the Ineffable in the kingdom. But they are not equal with the one mystery of the Ineffable» — Libro II, capítulo 98: la escala de los cinco, los tres y el uno del Inefable, iguales entre sí dentro de cada grupo y desiguales entre grupos.
«And everyone who will receive the mystery which is in the space of the whole of the Ineffable, with a11 the other mysteries which are united in the members of the Ineffable - about these I have not yet spoken to you, and about their distribution and the manner of their setting up and the type of each one, how it is and why it was called the Ineffable, or why it stood spread out with all its members» — Libro II, capítulo 98: otra abstención declarada, no decir por qué se lo llamó el Inefable ni cuántos miembros tiene.
«I will not say these things to you now, but when I begin (to teil) you of the distribution of the All I will say them all to you, one by one : namely its distribution 1 and its description of how it is, and the harmony 2 of all its members which belong to the organisati011 of the Only One, the true, inaccessible God» — Libro II, capítulo 98: el aplazamiento a la distribución del Todo y el nombre del Uno Solo, el Dios verdadero e inaccesible; las notas dan la lectura literal en plural y una conjetura sobre el término griego de *harmony*.
«And those of the whole place of the space of the Ineffable do not give answer in any place, nor do they give a de.fence, nor do they give a secret sign, for they are without secret signs and they have no paralemptores, but they penetrate all places until they go to the p/ace of the kingdom of the mystery which they have received» — Libro II, capítulo 98: los del espacio del Inefable no dan respuesta ni contraseña y no tienen paralemptores.
«Nevertheless at the dissolution of the All, namely when the number of per.fect souls is completed, and the mystery, for the sake of which the All came into existence, is quite completed, I will spend I 000 years * 1, according to years of light, as ruler (king) over all the emanations of the light, and over the whole number of per.fect souls which have received all the mysteries» — Libro II, capítulo 99: el reinado de mil años según años de luz al disolverse el Todo; el signo remite en nota a Apocalipsis 20.4.
«A day of light is 1000 years in the world, so that 365,000 years of the world are one year of light» — Libro II, capítulo 99: la equivalencia declarada entre el año de luz y los años del mundo, la única cifra de ese tipo en el libro.
«These are the three portians of the Kingdom of the Light. The mysteries of these three portians of the light are exceedingly numerous. Y ou will find them in the two great Books of Jeu» — Libro II, capítulo 99: el propio texto remite a los dos grandes Libros de Jeu para los misterios de las tres porciones; el OCR imprime *portions* como *portians*.
«The Virgin of the Light seals him with a superior seal which is this : in whatever month he came forth from the body she causes him to be cast into a body, that he may become righteous and find true Godhood and the elevated mysteries» — Libro II, capítulo 98: el sello superior de la Virgen de la Luz consiste en echarlo a un cuerpo en el mismo mes en que salió del anterior; el tramo se corta antes del folio y sigue en la plana 503.
«Moreover the third mystery of that Ineffable - the man indeed who will complete that mystery will not only inherit the kingdom of the mystery when he comes forth from the body, but when he accomplishes the mystery and completes it with all its patterns, that is to say, when he performs that mystery and completes it weil, and he invokes that mystery over a man who has known that mystery as he comes forth from the body» — Libro II, capítulo 98: el tercer misterio se invoca sobre un hombre que conoció ese misterio al salir del cuerpo; el tramo se corta en el límite de chunk.
«And those moreover who receive the three mysteries [of the five mysteries] of that Ineffable will become fellow-rulers (kings) with you in the Kingdom of the Light. And they will not be equal with you and with those who receive the mystery of the Ineffable; they will remain as rulers» — Libro II, capítulo 99: el reparto de tronos por misterio recibido; los corchetes marcan lo que los Sigla mandan omitir y la nota da la variante de Till.
«Certainly it possesscs one mystery, but that mystery makes three mysteries to be one mystery 1, but the type of each one of them is different. And furthermore it makes five mysteries to be one also, but the type of each one is different, so that these five mysteries are equal with one another in the mystery of the kingdom in the inheritances of the light» — Libro II, capítulo 98: la respuesta a la pregunta por el número de misterios, un misterio que hace tres y cinco iguales entre sí y distintos en tipo; el OCR imprime *possesses* como *possesscs*.
«Now you have no need for the remainder of the inferior mysteries, but you will find them in the two Books of Jeu which Enoch has written as I spoke with him out of the Tree of Knowledge and out of the Tree of Life in the paradise of Adam» — Libro II, capítulo 100: el texto atribuye los dos Libros de Jeu a la mano de Enoc, escritos al dictado junto al Árbol del Conocimiento y al Árbol de la Vida en el paraíso de Adán.
«On the other hand, the second space within possesses no answers, or defences, or secret signs, or ciphers, or' sea/s, but it possesses only types and patterns» — Libro II, capítulo 100: el segundo espacio se declara sin respuestas, defensas, contraseñas, cifras ni sellos, solo tipos y patrones.
«Andrew came forward said: "My Lord, be not angry with me, but have compassion on me and reveal to me the mystery of the discourse on which I will question thee, for it has become hard for me, and I understand it not» — Libro II, capítulo 100: Andrés declara que el discurso se le hace duro y no lo entiende, la única objeción de ese tipo en el libro.
«My Lord, I am astonished and I marvel greatly that when men who are in the world and in the body of this matter come forth this wor/d, they will surpass thesefirmaments and all these archons and all the Iords and all the gods and all these great invisible ones, and all those of the place of those of the M idst, and those of the whole place of those of the right, and all the great ones of the emanations of the light 1, and enter into them all and inherit the Kingdom of the Light. This fact now, my Lord, is difficult for me» — Libro II, capítulo 100: la dificultad que Andrés enuncia, que los hombres del cuerpo superen a los arcontes, dioses e invisibles; la nota declara que el manuscrito lee *of those of the right* donde el impreso pone *of the light*.
«the Spirit of the Saviour was moved within him. He cried out and said : "For how long shall I bear with you? For how long shall I su.ffer you ?* Have you still not understood and are ignorant? 0 Do you not know and understand 2 that you and all the angels and all the archangels and the gods and the Iords and all the archons and all the great invisible ones and all those of the M idst and those of the whole place of those of the right and all the great ones of the emanations of the light I and their whole glory, you are all with one» — Libro II, capítulo 100: la reacción más áspera del libro, con la fórmula evangélica del hasta cuándo os soportaré; los signos remiten en nota a Mateo 17.17 y 15.16, el OCR imprime *suffer* como *su.ffer* y la nota da la variante de Till.
«another out of one dough and one matter and one substance, and that you are all out of the same mixture. And through the command ofthe First Mystery the mixturewas compe/led until all the great ones of the emanations of the light and their whole glory were purified, and until they were purified from the mixture. And they have not been purified of themselves, but they have been purified from necessity, according to the organisation of the Only One, the Ineffable» — Libro II, capítulo 100: la doctrina de la masa única, todos de una sola pasta y materia, y la purificación de las emanaciones declarada por necesidad y no por mérito; el OCR pega *ofthe* y *mixturewas*.
«Now you especially are the dregs of the Treasury, and you are the dregs of the place of those of the right, and you are the dregs of the place of those of the Midst, and you are the dregs of all the invisible ones and all the archons; in a word, you are the dregs of all these. And you have come to be in great sufferings and great afjlictions from the trans.ferences into various bodies of the world. And after all these sufferings, of yourselves you have striven and fought, so that you have renounced the whole world and all the matter in it. And you have not ceased to seek until you found all the mysteries» — Libro II, capítulo 100: los discípulos se declaran las heces de todos los lugares, con transferencias a cuerpos varios y aflicciones que las emanaciones no padecieron.
«Truly I say to you, concerning the race of mankind, because it is material I have troubled myself, I have brought all the mysteries of the light to them, so that I should purify them, because they are the dregs of all the materials of their matter. Otherwise no soul of the whole race of mankind would be saved; nor would they be able to inherit the Kingdom of the Light unless I had brought to them the mysteries of purification» — Libro II, capítulo 100: la razón que el texto da de la venida, que el linaje humano es heces de materia y sin los misterios de purificación ninguna alma se salvaría; el signo remite en nota a Mateo 7.7.
«For the emanations of the light have no need of the mysteries, for they are purified; but the race of mankind have need because they are all material dregs. Concerning this I said to you once : "The healthy have no need of the physician, but they who are sick' 0 • That is, those of the light have no need of mysteries because they are purified lights; but the race of inankind have need of them because they are material dregs» — Libro II, capítulo 100: la sentencia del médico y los enfermos aplicada a la distinción entre emanaciones y hombres; el signo remite en nota a Mateo 9.12 y el OCR imprime *mankind* como *inankind*.
«Because he who buys and sells 1 in the world, and who eats and drinks of its matter, and who lives amongst all its cares and all its relationships gathers to hirnself still further matter to bis remaining matter. Because this whole world and all those wlthin it and all its relationships are material dregs. And each one of them will be questioned concerning bis purity» — Libro II, capítulo 100: la renuncia se define por acumulación de materia, no por ascetismo abstracto; la nota da la lectura literal *receives and gives* y el OCR imprime *within* como *wlthin*.
«But when you come forth from the body and go to the height and reach the place of the archons, all the archons will be put to shame before you, because you are the dregs of their matter and you have become more purified light than them all. And when you reach the place of the great invisible ones, and the place of those of the Midst and those of the right, and the places of all the great emanations of the light, you will receive glory before them all because you are the dregs of their matter, and you have become mor·e purified light than them all» — Libro II, capítulo 100: la inversión que cierra la respuesta, los arcontes avergonzados ante las heces de su propia materia vueltas luz más purificada.
«They cried out, they wept, they begged the Saviour, saying: "0 Lord, forgive the sin of ignorance of our brother." The Saviour answered and said: "I forgive and I will forgive. For this reason has the First Mystery sent me, that I should forgive the sins of everyone» — Libro II, capítulo 101: los discípulos piden perdón por la ignorancia de su hermano y el Salvador declara que para eso fue enviado.
«before the First Mystery; and according to a likeness and an image of the word, that you may understand, so that they are members of the Ineffable and each one exists according to the worth of his glory. The head according to the worth of the head; and the eye according to the worth of eyes; and the ear according to the worth of ears; and the rest of the members, so that the fact is revealed that it is a multitude of members but one body» — Libro II, capítulo 101: la imagen del cuerpo de muchos miembros aplicada al Inefable, con cada miembro según el valor de su gloria; el tramo abre descabezado porque la frase empieza en la plana 527.
«This indeed I say as a model and image and likeness, but not in a true form, nor have I revealed the word truly but the mystery of the Ineffable» — Libro II, capítulo 101: el texto acota su propia imagen declarando que no la revela en forma verdadera.
«Blessed now is he who has found 1 the mysteries (of the first space) without; and he is a god who has found these words of the mysteries of the second space which is in the Midst; and he is a saviour and an incomprehensible one who has found the» — Libro II, capítulo 101: la escala de los tres espacios, bienaventurado, dios y salvador; la nota declara que el manuscrito lee *brought* donde el impreso pone *found*.
«Moreover he who has found the words of the mysteries which I have written 3 to you as a comparison, that they are members of the Ineffable, truly I say to you, he who has found the words of those mysteries in God's truth, that man is truly first, and he is equal to him (the Ineffable). For because of those words and mysteries, the All itself 4 stands on account of the First One» — Libro II, capítulo 101: el que halla las palabras de esos misterios se declara igual al Primero, y el Todo se dice sostenido en ellos; las notas dan cuatro lecturas alternativas de Till y Schmidt para el pasaje.
«For the gnosis of the knowledge of the lneffable is that of which I have spoken with you today. (A part of the Books of the Saviour) 5 1 (3) is equal to; MS : is pleasing to. 2 (4, 5) he has received the mystery; Till: (or) the mystery has reccived him. 3 (i) written; Schmidt : described. 4 (13) the All itself; Till: (or) the All also. 5 (17) the title is transferred from» — Libro II, capítulo 101: el cierre del libro segundo, con el título original *A part of the Books of the Saviour* entre paréntesis y la nota que declara trasladado el título desde otro lugar del manuscrito.
«Jesus continued again with the discourse, he said to his disciples : "When I have gone to the light, preach to the whole world. Say to them : do not cease by day and night from seeking, and do not refresh yourselves until you find the mysteries of the Kingdom of the Light, which will purify you and make you to be pure light and will take you to the Kingdom of the Light. Say to them : renounce the whole world and all the matter within it, and all its cares, and all its sins, in a word, all its relationships which are in it, so that you may be worthy of the mysteries of the light, and be saved from all the punishments within the judgments» — Libro III, capítulo 102: el libro tercero abre con el encargo de predicar la búsqueda y la renuncia al mundo entero; el paréntesis de *(BOOK 111)* lo pone el editor moderno y el OCR rinde el romano como tres unos.
«Say to them : renounce complaining, that you may be worthy of the mysteries of the light, and be saved from the fire of the dog-face. Say to them : renounce listening (to falsehood), (that you may be worthy of the mysteries of the light) and be saved from the judgments of the dog-face. Say to them : renounce mischief-making 1, that you may be worthy of the mysteries of the light, and be saved from the punishments of Arie» — Libro III, capítulo 102: empieza la letanía de renuncias, cada una con su castigo: la queja, la escucha de la falsedad y la intriga, con el rostro de perro y Ariel; la nota remite a Hipólito y al Sobre el origen del mundo por el nombre de Ariel.
«Say to them : renounce pride and boasting, that you may be worthy of the mysteries of the light, and be saved from the pits of fire of Ariel. Say to them: renounce the Iove of the belly, that you may be worthy of the mysteries of the light, and be saved from the judgments of Amente» — Libro III, capítulo 102: la letanía sigue con el orgullo y el amor del vientre, castigados con los pozos de fuego de Ariel y los juicios de Amente.
«Say to them : renounce Iove of the world, that you may be worthy of the mysteries of the light, and be saved from garments of pitch and fire of the dog-face. Say to them : renounce robbery, that you may be worthy of the mysteries of the light, and be saved from the rivers of fire of Ariel» — Libro III, capítulo 102: el amor del mundo y el robo, castigados con vestidos de pez y fuego y con los ríos de fuego de Ariel.
«Say to them : renounce mercilessness, that you may be worthy of the mysteries of the light, and be saved from the judgments of the dragon-faces. Say to them : renounce anger, that you may be worthy of the mysteries of the light, and be saved from the rivers of flame of the dragon-faces. Say to them: renounce cursing, that you may be worthy of the mysteries of the light, and be saved from the fire of the seas of the dragon-faces» — Libro III, capítulo 102: la crueldad, la ira y la maldición, castigadas por los rostros de dragón.
«Say to them : renounce violence, that you may be worthy of the mysteries of the light, and be saved from Jaldabaoth» — Libro III, capítulo 102: la violencia se castiga con Jaldabaoth, que aquí entra en la lista de los castigos.
«Say to them : renounce killing, that you may be worthy of the mysteries of the light, and be saved from the archon with a crocodile-face which, in the frost, is the first chamber 1 of the outer darkness» — Libro III, capítulo 102: el homicidio se castiga con el arconte de rostro de cocodrilo, primera cámara de la tiniebla exterior.
«Say to them: renounce sorceries, that you may be worthy of the mysteries of the light, and be saved from the great frost and the hail of the outer darkness. Say to them: renounce blasphemy, that you may be worthy of the mysteries of the light, and be saved from the great dragon of the outer darkness» — Libro III, capítulo 102: las hechicerías y la blasfemia se castigan con el frío y el granizo y con el gran dragón de la tiniebla exterior; el signo remite en nota a los pasajes evangélicos del llanto y el crujir de dientes.
«Say to those who will abandon the true teachings of the First Mystery: woe to you, for your punishment is severe beyond all men 2 • For you will remain in the great frost, ice and hail in the midst of the dragon and the outer darkness, and you will not be cast into the world from this time henceforth for ever, hut you will perish 3 in that place. And at the dissolution of the All you will be consumed and become non-existent for ever» — Libro III, capítulo 102: la misma pena para quienes abandonen las enseñanzas verdaderas; las notas dan dos variantes de Till y una de Schmidt, *stiffen* por *perish*.
«Say rather to the men of the world: be calm, that you may receive the mysteries of the light, and go to the height to the Kingdom» — Libro III, capítulo 102: la letanía se invierte en mandatos positivos, con la misma fórmula repetida; el tramo cruza de la plana 541 a la 543.
«Say to them : serve the poor and the sick and the oppressed, that you may receive the mysteries of the light, and go to the height to the Kingdom of the Light» — Libro III, capítulo 102: la única virtud de la lista que nombra un acto concreto, servir a los pobres, los enfermos y los oprimidos.
«These are all the boundaries of the ways of those who are worthy of the mysteries of the light. Now to such as have renounced with this renunciation, give the mysteries and do not conceal them from them at all» — Libro III, capítulo 102: el mandato de no negar los misterios ni a los pecadores, para que se vuelvan y se arrepientan; el OCR imprime *world* como *worid*.
«For the mysteries are the gift of the First Mystery to erase the sins and the iniquities of all sinners» — Libro III, capítulo 103: los misterios se definen como don del Primer Misterio para borrar los pecados.
«My Lord, will a righteous man who is fulfilled in all righteousness and that man has committed no sins at all, will such a one as this be tormented in the punishments and the judgments or not» — Libro III, capítulo 103: la pregunta de Maria sobre el justo sin pecado y sin misterios, que el libro responde en dos planas.
«A righteous man who is fulfilled in all righteousness and has never committed any sins, such a one who has never received any of the mysteries of the light, when the time comes that he should go forth from the body, in that hour come the päralemptai of one of the great triple powers - these among which is a great one- and they snatch the sou/ 1 ofthat man from the hands of the erinaioi paralemptai» — Libro III, capítulo 103: los paralemptas de un gran triple poder arrebatan esa alma a los paralemptas erinaios; la nota remite a los Libros de Jeu.
«After the three days they take it down to the Chaos and cast it into all the punishments of the judgments, and they send it to all the judgments. And the fires of the Chaos( es) do not trouble it greatly, but they trouble it in part for a short time. And with speed they quickly have mercy on it, and bring it up from the Chaos( es), and take it forth upon the way of the Midst» — Libro III, capítulo 103: el alma del justo sin misterios pasa por los castigos pero solo en parte y con prisa; el impreso escribe *the Chaos( es)* con el plural entre paréntesis.
«And when they take it to the place of Jachthanabas 2 , the merciless, he is certainly not able to punish it with his wicked judgments, but he restrains it for a short time. And the fire of his punishments troubles it in part. And again quickly they have mercy on it and bring it up from their places there» — Libro III, capítulo 103: Jachthanabas el despiadado no puede castigarla; la nota remite a los Libros de Jeu por ese nombre.
«But truly, truly, I say to you, even if a righteous man has committed no sins at all, it is not possible for him to be taken to the Kingdom of the Light, unless he has the sign of the kingdom of the mysteries. In a word it is impossible to take souls to the light without the mysteries of the Kingdom of the Light» — Libro III, capítulo 104: la tesis que cierra la respuesta, que sin el signo del misterio no hay paso a la luz aunque no haya pecado.
«Not only forgive him up to seven times, but truly I say to you, forgive him up to seven times, many times over. And give to him every time the mysteries from the beginning which are in the first space from without. Perhaps you (will) win the soul of that brother, and he (will) inherit the Kingdom of the Light» — Libro III, capítulo 104: la respuesta, perdonar muchas veces más de siete y volver a dar los misterios del principio.
«Not only up to seven times, but up to seventy times seven' 0 . Now at this time forgive him many times and give him each time the mysteries which are in the first space without. Perhaps you (will) win the soul of that brother, and he will inherit the Kingdom of the Light. Truly, truly, I say to you, he who will give life to one soul and save it, apart .from the glory which he has in the Kingdom of the Light, he will receive further glory in return for the soul which he has saved» — Libro III, capítulo 105: la sentencia de las setenta veces siete aplicada a los misterios, con la gloria añadida a quien salve un alma; los signos remiten en nota a Mateo 18.21 y 18.22.
«lf he is a brother who is not hypocritica/, but longs for God in truth, if you have given him many times the mysteries of the beginning, and because · of the constraint of the elements 1 of the Heimarmene he has not done what is worthy of the mysteries of the Kingdom of the Light, forgive him and pass him within and give him the first mystery which is in the second space» — Libro III, capítulo 105: la condición del paso al segundo espacio, no ser hipócrita y que el estorbo venga de los elementos de la Heimarmene; la nota remite a los Kephalaia maniqueos y a Agustín por ese término.
«turn yourselves once more, forgive him and receive from him his repentance, because the First Mystery is compassionate and merciful. Pass that man again within, give him the three mysteries together which are in the second space of the First Mystery» — Libro III, capítulo 105: el tercer paso, los tres misterios juntos, con la compasión del Primer Misterio como razón.
«If that man transgresses and is in all kinds of sins, from this time do not forgive him or receive his repentance from him. But Iet him be among you as a disgrace and as a transgressor. For truly I say to you, those three mysteries will be witnesses to him of the end of his repentance 2 , and from this hour there is no repentance for him. For truly I say to you, the soul of that man will not be cast back into 3 the world on high from this time, but it will be in the dwellings ofthe dragon of the outer darkness» — Libro III, capítulo 105: el límite del perdón, tras los tres misterios no hay más arrepentimiento y el alma va a las moradas del dragón; las notas dan las variantes de Schmidt y de Till.
«That is, if he is not suitable in the first mystery, give him the second. And if he is not suitable in the second, give him the three mysteries together, which are the congregation. And if he is not suitable in the third mystery, Iet him be among you as a disgrace and as a transgressor. And the word which I spoke to you once : 'So that by means of two or three witnesses every word stands' 0 • That is: those three mysteries will bear witness of his last repentance» — Libro III, capítulo 105: la interpretación de esa regla, con la congregación identificada con los tres misterios juntos; los signos remiten en nota a Mateo 18.
«And truly I say to you : if that man repents, no mystery forgives his sins nor is his repentance received from him, nor is he heard at all by any mystery, except by the first mystery of the First Mystery and the mysteries of the Ineffable. lt is these alone which receive the repentance ofthat man from him, and forgive his sins» — Libro III, capítulo 105: la excepción que el texto reserva, solo el primer misterio del Primer Misterio y los del Inefable reciben ese arrepentimiento; el OCR imprime *It* como *lt*.
«those mysteries are compassionate and merciful, and forgiving at aJI times." 106. Now when the Saviour bad said these things John continued again. He said to the Saviour: "My Lord, if a very sinful brother has renounced» — Libro III, capítulo 106: el cierre de la respuesta anterior y la nueva pregunta de Juan; el tramo abre descabezado porque la frase empieza en la plana 559.
«do not conceal them from such a one, but give to him from the mysteries of the second space and the third. And do yourselves examine of which mystery he is worthy, and that of which he is worthy give it to him. And do not conceal from him, lest when you conceal from him you are guilty ofa greatjudgment» — Libro III, capítulo 106: ocultar el misterio a quien lo merece se declara culpa de gran juicio; el OCR pega *ofa* y *greatjudgment*.
«And at the dissolution of the world his sou~ will perish and be consumed by the severe frost and the very fierce fire 1, and it will become non-existent for ever» — Libro III, capítulo 106: el destino final del reincidente, consumido por el frío y el fuego y vuelto inexistente; la nota da la lectura literal.
«When you go into a city or a village, if you go into a house and they receive you *, give to them a mystery. If they are worthy, you will win their souls and they will inherit the Kingdom of the Light. But if they are not worthy, but they are being cunning with you, and they are also making a mockery of the mysteries, testing you and also the mysteries, then call upon the first mystery of the First Mystery, which is merciful to everyone, and say: 'Thou also, 0 Mystery which we have given to these impious and lawless souls who have not done what is worthy of thy mystery 1, but they have made a mockery of us; return the mystery to us, and make them strangers to the mystery of thy kingdom for» — Libro III, capítulo 107: la fórmula de retirada del misterio a quienes se burlan de él, dicha al primer misterio del Primer Misterio; los signos remiten en nota a Mateo 10.11 y la nota declara la lectura original del manuscrito.
«cast off the dust of your feet * as a witness to them, saying to them: 'May your souls become as the dust of your house» — Libro III, capítulo 107: el gesto de sacudir el polvo de los pies se acompaña de una fórmula propia del libro; el signo remite en nota a Mateo 10.14 y paralelos.
«And tru/y, I say to you that in that hour all the mysteries which you have given to them will return to you. And all the words and all the mysteries of the p/ace as far as which they have received pattern will be taken from them» — Libro III, capítulo 107: el efecto de la fórmula, que los misterios dados vuelven a quien los dio.
«But even if, in a time ofrepentance, they renounce the whole world and all the matter within it and all the sins of the wor/d, and are in complete submission to the mysteries 1 of the light, no mystery can hear them or forgive their sins, except the one mystery of the Ineffable which is merciful to everyone and forgives the sins of everyone» — Libro III, capítulo 107: aun para esos queda abierto el único misterio del Inefable; la nota da la variante de Till y el OCR pega *ofrepentance*.
«Now at this time all men, sinners or even if they are not sinners, not only if you want that they should be taken from the judgments and the severe punishments, but that they should be returned to a righteous body which will find the mysteries of Godhood and go to the height and inherit the Kingdom of the Light» — Libro III, capítulo 108: el rito del tercer misterio del Inefable dicho por otro, con la fórmula que nombra al difunto y pide el sello mensual de la Virgen de la Luz.
«that soul to one another until they cast it before the Virgin of the Light. And the Virgin of the Light seals it with the sign of the Kingdom of the Ineffable. And she gives it to her paralemptores, and the paralemptai cast it into a body which will become righteous and find the mysteries of the light and become good, and go to the height and inherit the Kingdom of the Light. Behold this is what you ask me» — Libro III, capítulo 108: el efecto del rito, el alma pasada de mano en mano hasta la Virgen de la Luz y echada a un cuerpo justo; el encabezado corrido de esta plana sale ilegible en la capa de texto, *HVVK. 111 LHAt'l tK IUY*.
«tbere is no mystery to receive bis repentance, nor to bear bim to bave mercy on bim and receive bis repentance from bim and forgive bis sins, except tbe mystery oftbe First Mystery and tbe mystery of tbe Ineffable. It is tbese alone wbicb will receive tbe repentance of tbat man from bim and forgive bis sins, for tbose mysteries are compassionate and merciful, and tbey forgive sins at all times» — Libro III, capítulo 107: la excepción del Primer Misterio y del Inefable se repite; el OCR cambia la hache por be en casi toda esta plana, *tbere*, *bis*, *tbose*.
«My Lord, su.ffer me questioning tbee and be not angry witb me, for I question everytbing witb assurance and certainty, concerning tbe manner in wbicb we will preach to tbe men of tbe world» — Libro III, capítulo 107: Juan enuncia el motivo de sus preguntas, la manera de predicar a los hombres del mundo; el OCR imprime *suffer* como *su.ffer* y cambia la hache por be.
«Now at this time, my Lord, hast thou not brought mysteries into the world so that a man should not die through the death which is allotted to him by the archons of the Heimarmene, whether it be alloted to one that he should die by the sword, or that he should die by water, or in torments and tortures and illtreatment in the laws, or by another bad death» — Libro III, capítulo 109: la pregunta de Maria sobre un misterio que evite la muerte asignada por la Heimarmene; *ill-treatment* va partido a fin de renglón y `span()` lo devuelve unido como *illtreatment*.
«Now thereafter, every time he will invoke that mystery he will be saved from all those things which are allotted to him by the archons of the Heimarmene. And in that hour he will come forth from the body of matter of the archons, and his soul will become a great outpouring of light and will fly to the height, and penetrate all the places of the archons and all the places of the light, until it goes to the place of its kingdom. Neither does it give answers nor defences in any place, for it is without secret sign» — Libro III, capítulo 109: el misterio que libra de la muerte asignada por la Heimarmene no evita morir sino el modo de morir.
«So that when we go to plaees of the eountry, and they do not believe us and they do not Iisten to our words, and we perform a mystery of this kind in those plaees, then they know truly and verily that we are preaehing the words» — Libro III, capítulo 110: el uso que Maria propone para esos misterios, acreditar la predicación donde no creen; el tramo se corta antes del paréntesis del aparato y sigue *(of the God) of All*, y el OCR cambia la ce por e en casi toda esta plana.
«not only you but aii men who will complete the mystery of the raising ofthe dead: this eures demons and all pains and aii sicknesses and the blind and the Iame and the maimed and the dumb and the deaf, this I have given to you once. He who will take a mystery and complete it, if now afterwards he asks for anything : poverty and riches, weakness and strength, plague or sound body, and all eures of the body, and the raising of the dead, and euring of the Iame and the blind and. the deaf and the dumb and aii sicknesses and pains, in a word, he who completes that mystery and asks for any thing which I have said, it wiii happen to him with speed» — Libro III, capítulo 110: el misterio de resucitar muertos se declara eficaz para demonios, dolencias, ciegos, cojos, mancos, mudos y sordos, y para pedir pobreza o riqueza; la nota da la variante de Till *movements* por *plagues* y el OCR imprime las eles dobles como íes.
«thou hast maddened us exceedingly with the great things which thou hast said to us, and because thou didst take away our souls and they strove to come forth from us towards thee, for they are from thee 1. Now at this time because of these great things which thou hast said to us, our souls have been maddened, and they were afflicted exceedingly, wishing to come forth from us to the height to the place of thy kingdom» — Libro III, capítulo 111: la reacción de los discípulos, con las almas enloquecidas y queriendo salir de ellos; la nota da la variante de Schmidt *we are from thee*.
«Say to them : beware of erroneous teachings, for many will come in my name, saying : I am he, although it is not I, and will lead many into error» — Libro III, capítulo 111: la advertencia sobre los que vendrán en su nombre; el signo remite en nota a Mateo 24.4-5.
«For this reason now do not give it to anyo11e nor teach in it until you confirm the faith in the whole world» — Libro III, capítulo 111: el uso acotado que sí se autoriza, resucitar y curar solo donde no crean, hasta afirmar la fe en el mundo; el OCR imprime *anyone* como *anyo11e* y *lame* como *tarne*.
«when the child is born, the power in him is small, and the soul in him is small, and the spirit counterpart also is small in him. In a word, I the three» — Libro III, capítulo 111: la antropología del libro, potencia, alma y contraparte espiritual pequeñas en el recién nacido; el tramo se corta en el cambio de plana y sigue en la 585, *together are small*.
«None of them feels anything eilher good or bad, because of the weight of forgetfulness 1 which is very heavy. And again he is small in his body, and the child eats from the foods 2 of the world of the archons, and the power draws to itself from the part of the power which is in the foods. And the soul draws to itself from the part of the soul which is in the foods. And the spirit counterpari draws to itself from the part of the evil which is in the .foods, and also his» — Libro III, capítulo 111: los tres se nutren de los alimentos del mundo de los arcontes, cada uno de su parte, y la contraparte espiritual de la parte del mal; las notas dan la variante de Till *inability to perceive* para *forgetfulness* y tres lecturas del pronombre final; el tramo se corta antes del aparato.
«And little by little the power and the souland the spirit counterpart become greater. And each one ofthemperceives according to his nature. The power perceives in order to seek the light of the height. The soul, on the other band, perceives in order to seek the place of righteousness which is mixed, which is the place of the mixing. The spirit Counterpart however seeks all evil and the desires and all sins. The body does not itself perceive anything unless it receives power from the matter» — Libro III, capítulo 111: cada uno de los tres percibe según su naturaleza, la potencia busca la luz, el alma el lugar de la mezcla y la contraparte todo mal; el OCR pega *souland* y *Counterpart* va con mayúscula.
«And the spirit counterpart becomes paralemptes of the soul, as it is allotted to it to reprove it by every punishment on account of the sins which it has caused it to commit. And it has great hostility towards the soul» — Libro III, capítulo 111: la contraparte espiritual se vuelve carcelera del alma y la acusa por los pecados que ella misma le hizo cometer.
«lt takes it into the presence of the light of the sun, according to the command of the First Man, Jeu. And it brings it before thejudge, the Virgin ofthe Light. She examines that soul and finds that it is a sinful soul, and she casts into it her light-power for the sake of its setting up with the body, and with the communion of perception whose type I will teil you in the distribution of the All. And the Virgin of the Light seals that soul and gives it to one of her paralemptai, and causes them to cast it into a body» — Libro III, capítulo 111: Jeu se nombra aquí Primer Hombre, y la Virgen de la Luz aparece como juez que sella y devuelve el alma a un cuerpo; el OCR imprime *It* como *lt* y pega *thejudge*.
«My Lord, hast thou not brought mysteries to the world concerning poverty and riches 1, and concerning weakness and strength, and» — Libro III, capítulo 110: la pregunta de Maria sobre misterios de pobreza y riqueza, debilidad y fuerza; la nota da la lectura literal con artículo y el tramo se corta antes de ella, siguiendo en la plana 579 con *concerning plagues and sound bodies*.
«Do not give the mystery of the raising of the dead and healing of the sick to anyone nor teach in it, for that mystery is of the archons, it and all its invocations» — Libro III, capítulo 111: la restricción más llamativa del libro, que el misterio de resucitar y curar es de los arcontes y no se enseña; el tramo abre descabezado porque la frase empieza en la plana 581.
«And the power within moves the soul to seek after the place of the light and the whole Godhood. And the spirit counterpart inclines the soul and compels it to commit all its iniquities, with all its passions and all its sins continually» — Libro III, capítulo 111: la potencia mueve al alma hacia la luz y la contraparte espiritual la inclina a todas sus iniquidades.
«is the enemy of the soul, and it is this which compels it until it commits all sins. Now at this time when the time of that man is completed, first comes the destiny and guides the man towards death by means of the archons and their bonds, with which they are bound by the Heimarmene. And afterwards the erinaioi paralemptores come and bring that soul forth from the body. And then the erinaioi paralemptores spend three days going round with that soul in all the places, and sending it to all the aeons» — Libro III, capítulo 111: la contraparte espiritual se nombra el enemigo del alma, y empieza el itinerario de tres días tras la muerte; el tramo abre descabezado porque la frase empieza en la plana 587.
«is worthy of the sins which it has committed. And truly I say to you that she does not release that soul from the changes ofthe body before it has done its last cycle, according to its worthiness» — Libro III, capítulo 112: la Virgen de la Luz no suelta al alma de los cambios de cuerpo hasta su último ciclo; el tramo abre descabezado porque la frase empieza en la plana 591.
«Moreover if there is a soul which has not listened to the spirit counterpart in all bis works, and becomes good and receives the mysteries of the light which are in the second space, or those which are in the third space which are within, when the time (of the coming forth) ofthat soul from the body is completed, the spirit Counterpart follows after that soul. lt, with the destiny, follows after it on the path on which it is to go to the height. And before it is far from the height 1 it (the soul) says the mystery of the» — Libro III, capítulo 112: el alma que no escuchó a su contraparte dice el misterio que suelta los sellos con que los arcontes la ataron; la nota da la variante de Schmidt y el tramo sigue en la plana 595, *releasing of every seal*.
«lt (the soul) says the mystery of the releasing of all the bonds and all the seals, with which the archons bound the spirit Counterpart to that soul. And when the soul says the mystery of the releasing of the seals, immediately the bonds of the seals which bind the spirit counterpart 2 to the soul are released. And when the soul says the mystery of the releasing of the seals, immediately the spirit counterpart is released, and it ceases to be allotted to the sou/ 3 • And immediately the soul says a mystery, it restrains the spirit counterpart and the destiny and leaves them following after 4 it. But none of them have authority, but it has authority over them» — Libro III, capítulo 112: el alma que pecó tras recibir misterios los sujeta igual; esta plana lleva cinco notas que dan hasta tres lecturas distintas del mismo renglón, y una de ellas declara el pasaje repetición errónea que Till suprime.
«Moreover the paralemptai ofthat soul which belong to the light become wings of light for that soul. And they become a garment of light for it. And they do not Iead it to the Chaos( es), because it is not permitted to Iead a soul which has received mysteries to the Chaos( es), but they Iead it upon the path of the archons of the Midst» — Libro III, capítulo 112: los paralemptas de la luz se vuelven alas y vestido de luz para el alma, que no baja al Caos; el impreso escribe *the Chaos( es)* con el plural entre paréntesis y el OCR pega *ofthat*.
«And that soul dismisses their destiny to them, saying : receive back your destiny; I do not come to your p/aces from this time; I have become a stranger to you for ever and I shall go to the place of my inheritance» — Libro III, capítulo 112: la fórmula con que el alma devuelve su destino a los arcontes y se declara ajena a ellos para siempre; la nota da la variante de Till *dreadful faces*.
«And it says to them : take your spirit counterpart; I do not come to your p/aces from this time; I have become a stranger to you for ever. And it gives the seal of each one to it, and its defence» — Libro III, capítulo 112: la fórmula paralela con que devuelve la contraparte espiritual a los arcontes de la Heimarmene.
«And furthermore those paralemptai take that soul to the presence of the Virgin of the Light. And that soul gives the Virgin of the Light the seals and the glory of the songs of praise. And the Virgin of the Light and the seven other virgins of the light ail examine that soul, and they all find their signs within it, and their seals and their baptisms and their inunction. And the Virgin of the Lightseals that soul» — Libro III, capítulo 112: la Virgen de la Luz y las otras siete vírgenes examinan el alma y hallan en ella sus signos, sellos, bautismos y unción; el OCR pega *Lightseals*.
«And the paralemptai of the light baptise that soul and give it the spiritual inunction. And each one of the virgins of the light seals it with their seals. And also the paralemptai of the light give it into the hands of the Great Sabaoth, the Good, who is above the gate of life in the place of the right, who is called the Father» — Libro III, capítulo 112: el Gran Sabaoth el Bueno, sobre la puerta de la vida en el lugar de la derecha, se nombra el Padre.
«And Sabaoth the Great and Good seals it with his seals. And the soul gives its knowledge and the glory of the songs of praise and the seals of the whole place 1 of those of the right. They all seal it with their seals, and Melchisedek, the great paralemptes of the light, who is in the place of those of the right, seals that soul. And the paralemptores of Melchisedek seal that soul and they take it to the Treasury of the Light; and it gives glory and honour and the eulogy of songs of praise, and all the seals of all the places of the light. And all those of the place of the Treasury of the Light seal it with their sea/s, and it goes to the p/ace of the inheritance» — Libro III, capítulo 112: la cadena de sellos hasta el Tesoro de la Luz, con Melquisedec el gran paralemptes; la nota da la variante de Schmidt.
«thou hast said to us once when a stater 2 was brought to thee, and thou didst see that it was of silver and copper, thou didst question : 'Whose is this image?' They said : 'That of the king'. But when thou sawest that it was mixed, of silver and copper, thou didst say: 'Give there.fore what is of the king to the king, and what is ofGod, to God' *. That is to say, when the soul receives mysteries, it gives the de.fence to all the archons of the place of the ruler (king) Adamas 3 • And the soul gives I the honour and the glory to all those of the» — Libro III, capítulo 113: Maria interpreta el dicho del estáter y del César por el reparto entre arcontes y luz; la nota da la variante de Schmidt *denarius* y otra enmienda la lectura del manuscrito; los signos remiten a Mateo 22.19-21.
«that is the type of this, that the power of light within it (the soul) is the silver which is purified, the spirit counterpart within it is the material copper. This, my Lord, is the first thought» — Libro III, capítulo 113: la moneda mezclada de plata y cobre se interpreta como potencia de luz y contraparte espiritual dentro del alma.
«Now when it happens that the soul says the mystery of the releasing of its seals and all the bonds of the spirit counterpart, it (the spirit) ceases entering into the soul and ceases being bound to it. And at that time it (the soul) says a mystery and releases the destiny to its place in the presence of the archons which are on the way of the Midst. And it says the mystery and releases the spirit counterpart in the presence of the archons of the Heimarmene to the place in which it was bound to it» — Libro III, capítulo 112: el alma suelta la contraparte espiritual y devuelve el destino a los arcontes del Medio.
«Yes my Lord, I understand in what manner thou speakest, and I will grasp all of them (the words). Now at this time, concerning these words which thou hast spoken, my understanding (mind) has produced four thoughts within me. And my man of light 1 has guided (me), and has rejoiced and has welled up within me, wishing to come forth from me, and to go towards thee. Now at this time, my Lord, hear and I will say to thee the four thoughts which have come into existence within me» — Libro III, capítulo 113: Maria anuncia cuatro pensamientos sobre lo dicho, y vuelve a nombrar a su hombre de luz; el impreso glosa *(mind)* y la nota remite al Texto sin título.
«The third tlzought, moreover, concerning the word which thou hast once said to us : 'The spirit counterpart is hostile to the soul, causing it to do all sins and all passions. And it reproves it in the punishments for all the sins which it has committed. In a word, it becomes hostile to the soul in every way.' Now concerning this word thou hast once said to us: 'The enemies of a man are they of his household' 0 ; that is, they of the household of the soul are the spirit Counterpart and the destiny, which are hostile to the soul at all times, causing it to commit all sins and all iniquities. Behold, this, my Lord, is the third thought» — Libro III, capítulo 113: Maria interpreta el dicho de los enemigos de la casa por la contraparte espiritual y el destino; el signo remite en nota a Mateo 10.36 y el OCR imprime *thought* como *tlzought*.
«it, she gives it to one of her paralemptai. And her paralemptes brings it and casts it into a body, and it does not come forth from the changes of the body 1 before it has done the last cyc/e» — Libro III, capítulo 113: el destino del alma que no halló el misterio de la liberación, echada de nuevo a un cuerpo hasta su último ciclo; la nota declara que el manuscrito lee *and the body*; el tramo abre descabezado porque la frase empieza en la plana 609.
«Agree with thine enemy whilst thou art upon the way with him, lest thy enemy hand thee to the judge, and the judge hand thee to the o.fficer, and the o.fficer cast thee into the prison, and thou dost not come forth from that place before thou hast given the last farthing» — Libro III, capítulo 113: la sentencia del adversario y el juez interpretada por la contraparte espiritual y la Virgen de la Luz; el signo remite en nota a Mateo 5.25-26.
«Truly, truly, I say to you, not only will I reveal all things to you about which you question, hut from this time I will also reveal to you other things about which you did not understand, to question them, which have not arisen in the hearts of men *, which all the gods which are among men also do not know. Now at this time thou, Maria, question what thou dost question, and I will reveal it to thee face to face without parahle» — Libro III, capítulo 114: la promesa de revelar incluso lo que no han sabido preguntar y lo que los dioses entre los hombres ignoran; el signo remite en nota a 1 Corintios 2.9.
«Maria however answered and said: "My Lord, in what type do haptisms forgive sins? I have heard thee saying» — Libro III, capítulo 115: la pregunta que abre el tratado sobre el bautismo, de qué modo perdona los pecados; el OCR imprime *baptisms* como *haptisms*.
«Now at this time, Maria, this is the manner in which the mysteries of the baptisms forgive sins and all iniquities» — Libro III, capítulo 116: la fórmula que cierra el tratado del bautismo.
«I have a baptism to be baptised with, and how will I suffer until it be fulfilled? Do you think that I have come to cast peace upon the earth? No, but division have I come to cast. For from this time five will be in one house, three will be divided against two and two against three» — Libro III, capítulo 116: la sentencia de la división en la casa citada entera; la nota remite además al Evangelio de Tomás 84.
«thou hast brought into the world the mysteries of baptism, and what pleases thee except that it (the baptism) 3 consumes all the sins of the soul and purifies them? And also after this thou hast distinguished c/early, saying : 'I have a baptism to be baptised with and how will I suffer until it be fulfilled ?' A; that is : thou will not remain in the world until the baptisms are completed and the per.fect souls are pur(fied» — Libro III, capítulo 116: Maria interpreta el bautismo de Jesús como el tiempo que le queda en el mundo hasta que las almas perfectas sean purificadas.
«The ministers certainly are those who witness to all sins. But they remain in the judgments as they seize the souls and reprove all the souls of sinners, who have not received mysteries. And they restrain them in the Chaos( es), punishing them» — Libro III, capítulo 115: la respuesta acota el alcance de los ministros erinaios, que reprenden a las almas de los pecadores y las retienen en el Caos; el impreso escribe *the Chaos( es)* con el plural entre paréntesis.
«Not only does it witness to them, but - all the sins of the souls - it seals the sins and fixes them within the soul, so that all the archons of the judgments of sinners recognise that it is a sinful soul, and so that they know the number of the sins which it has committed, by means of the seals which the spirit counterpart has fixed to it, so that they should punish it according to the number of the sins which it has committed. Thus is it done to all sinful souls» — Libro III, capítulo 115: la contraparte espiritual no solo atestigua los pecados sino que los sella y los fija dentro del alma, para que los arcontes la castiguen por su número.
«and wise fire which is very powerful and burns sins. And it goes 1 . secrctly into the soul and consumes all the sins which the spirit counterpart has fixed within it. And when it has finished purifying all the sins which the spirit counterpart fixed in it» — Libro III, capítulo 116: el bautismo se describe como fuego sabio que entra secretamente y consume los pecados sellados; la nota da la lectura literal en plural; el tramo abre descabezado porque la frase empieza en la plana 617.
«This is the mystery of the baptisms which thou hast brought 1 into the world, and it has made a separation in the bodies of the world, because it has separated the spirit counterpart and the body and the destiny into one part. The soul on the other hand and the power, it has separated into another part. That is, there will be three divided against two and two against three» — Libro III, capítulo 117: la división de la casa se interpreta por la separación que el bautismo opera entre cuerpo, contraparte y destino de un lado y alma y potencia del otro; la nota da la variante de Schmidt.
«Behold, we have recognised openly the type in which the baptisms forgive sins. Now also the mysteries 2 of these three spaces and the mysteries of this First Mystery and the mysteries of the Ineffable: in what type do they forgive sins? Do they forgive in the type of the baptisms or not» — Libro III, capítulo 117: la pregunta de Maria sobre si los misterios de los tres espacios perdonan como los bautismos; la nota declara que el manuscrito lee *mystery* en singular.
«And again, the mystery of the First Mystery and the mysteries of the Ineffable forgive the soul in all the places of the archons for all the sins and all the iniquities which the soul has committed. And (not only) do they forgive it for them all, but they do not reckon sin to it from this time until eternity, because of the gifi of that great mystery and its exceedingly great glories» — Libro III, capítulo 118: el misterio del Inefable no solo perdona lo cometido sino que deja de contar el pecado para siempre; la nota da la lectura literal en plural.
«Blessed are they whose sins are forgiven, and those whose iniquities are covered' *. [Now he has prophesied I once upon this word» — Libro III, capítulo 118: Maria cita el salmo trigésimo primero sobre los pecados perdonados y las iniquidades cubiertas; los corchetes marcan la ditografía que los Sigla mandan omitir.
«Blessed are they to whom the Lord God does not reckon sin' *; that is, from this time sins will not be reckoned to those who receive the mysteries of the First Mystery and who receive the mysteries of the Ineffable» — Libro III, capítulo 118: el segundo versículo del mismo salmo se aplica a quien no se le cuenta ya el pecado.
«everyone who will receive the mysteries of the First Mystery, and turns again and transgresses twelve times, and again he repents twelve times and he prays in the mystery of the First Mystery, I he will be forgiven» — Libro III, capítulo 118: el límite de doce recaídas para el Primer Misterio; el tramo cruza de la plana 627 a la 629.
«And if he transgresses again after the twelfth time and turns and transgresses, he will not be forgiven for ever that he should turn to each of his mysteries. And this (man) has no repentance, except he receive the mysteries of the Ineffable who is merciful at all times and forgives at 1 all tim es» — Libro III, capítulo 119: pasado el límite solo queda el Inefable; la nota da la variante de Schmidt en plural.
«every man who receives mysteries in the First Mystery and has transgressed the first time, and the second, and the third, if he comes forth from the body before repenting, his judgment exceeds beyond all judgments. For his dwelling-place is in the midst of the jaws of the dragon of the outer darkness. And at the end of all these things, he will perish in the punishments, and he will be consumed for'. ever, because he has received from the gift of the First Mystery and he has not remained in it» — Libro III, capítulo 119: el juicio del que muere sin arrepentirse tras recibir el Primer Misterio se declara el peor de todos.
«every man who will receive the mysteries of the Ine.ffab/e, not only if he transgresses once and again turns and repents will he be forgiven, hut every time if he transgresses and ~hile he is stil/living he turns again and repents, and this is not in hypocrisy. And if he turns and repents and prays in each of his mysteries he will be forgiven every time, because he has received from the gift of the mysteries of the Ineffable, and also because those mysteries are merciful and forgiving at all times» — Libro III, capítulo 119: para el misterio del Inefable no hay número de recaídas, con la condición de que el arrepentimiento no sea hipócrita y ocurra en vida; el OCR pega *while* con tilde.
«Satt is good; if the satt becomes insipid, with what will it be satted? It is no use for the dung nor for the earth, but it is cast out» — Libro III, capítulo 120: la sentencia de la sal insípida aplicada al alma que transgrede tras el misterio del Inefable; el signo remite en nota a Mateo 5.13 y el OCR imprime *salt* como *satt*.
«My Lord, all men who have received the mysteries of the First Mystery, and the mysteries of the Ineffable, who have not transgressed but whose faith in the mysteries was firm, without hypocrisy; and now through the constraint of the Heimarmene these have sinned again, and again they have turned and have repented, and again they have prayed in each of their mysteries : how many times will they be forgiven» — Libro III, capítulo 120: la pregunta distingue el pecado por constricción de la Heimarmene del cometido por hipocresía.
«who sin every time through the constraint of the Heimarmene, and while they are still Ilving turn and repent and also continue in each of their mysteries, they will be forgiven every time, because those mysteries are merciful and forgiving at all times» — Libro III, capítulo 120: el pecado por constricción de la Heimarmene se perdona cada vez, mientras el arrepentimiento sea en vida.
«If, on the other hand, they receive mysteries from the mystery of the Ineffable and the. mysteries of the First Mystery, and they turn and commit sin and come forth from the body without repenting, they will themselves be like those who have transgressed and have not» — Libro III, capítulo 121: los que mueren sin arrepentirse quedan igualados a los transgresores; el tramo se corta en el cambio de plana.
«Take heed that you do not sin, lest you spend day after day 1 and come forth from the body without having repented, and become strangers to the Kingdom of the Light for ever» — Libro III, capítulo 121: la advertencia que se manda predicar frente a la compasión de los misterios; la nota da la variante de Schmidt *add evil to evil*.
«If today a king, who is a man of the wor/d, gives a gift to men of his kind, and he forgives murderers and pederasts and the other very serious sins which are worthy of death, if it is fitting to him who is a man of the world to have done this, especially now do the Ineffable and the First Mystery who are the rulers over the All have the authority in all things to do what pleases them, so that they forgive everyone who receives» — Libro III, capítulo 121: la comparación con el indulto real, la primera de las dos con que el texto explica el perdón; las notas dan tres lecturas del verbo final.
«Or if, on the other band, a king today puts a royal garment upon a soldier and sends him to other places, and he commits murders and serious sins which are worthy of death, they are not reckoned to him and it is not possible to do any harm to him because he is clothed with the royal garment. Much more so now are those who wear the garments of the mysteries 3 of the Ineffable and those of the First Mystery, who are rulers over I all those of the height and all those of the depth» — Libro III, capítulo 121: la segunda comparación, el vestido real que exime al soldado, aplicada a los vestidos de los misterios; la nota da la lectura literal invertida; el tramo cruza de la plana 639 a la 641.
«After these things Jesus saw a woman who had come to repent. He had baptised her three times and she had not done what was worthy of the baptisms. And the Saviour wished to try Peter to see whether he was merciful and forgiving as he had commanded them. He addressed Peter: "Behold, I have baptised this soul three times, and at this third time 1 it has not done what is worthy of the mysteries of the light. Why does it make the body also idle? Now at this time, Peter, perform the mystery of the light which cuts off souls from the inheritance of the light. Perform that ·mystery and cut off the soul of this woman from the inheritance of the light» — Libro III, capítulo 122: el episodio de la mujer bautizada tres veces, con la orden que Jesús da a Pedro como prueba; la nota da la lectura literal *at these three times*.
«Now when the Saviour said these things he tried (Peter) to see whether he was merciful and forgiving. Now when the Saviour had said these things, Peter said: "My Lord, leave her again this time, so that we give her the higher mysteries. And if she is suitable thou hast allowed her to inherit the Kingdom of the Light. But if she is not suitable thou hast cut her off from the Kingdom of the Light." Now when Peter had said these things. the Saviour knew that Peter was merciful Iike himself, and forgiving» — Libro III, capítulo 122: el texto declara que la orden era prueba y que Pedro pide un plazo más; es el pasaje que más matiza la figura de Pedro en el libro.
«There was a man who had a fig-tree in his vineyard. He came to seek its fruit but he could not find one upon it. He said to the gardener : behold, I have come for three years seeking fruit on this fig-tree and I do not find one upon it. Cut it down now. Why does it make the ground idle? But he answered and said to him : my Iord, withhold from it for another year until I dig around it and give it dung. If however it bears (in) another year, thou hast left it, but if thou dost not find anything thou hast cut it down» — Libro III, capítulo 123: la parábola de la higuera estéril citada entera como interpretación del episodio; el signo remite en nota a Lucas 13.6-9.
«But on the other hand, if he has received three mysteries in the second space or in the third (space), and has turned and transgressed, no mysteries Iisten to him to help him in his repentance; neither those above nor those below him, except the mystery of the First M ystery and the mystery of the Ineffable, it is they which Iisten to him and receive his repentance from him» — Libro III, capítulo 123: pasados tres misterios del segundo o tercer espacio solo escuchan el Primer Misterio y el Inefable.
«Every man who has received mysteries in the second space and in the third, and has not transgressed, but still is in his faith without hypocrisy, it is permitted to those of this kind to receive mysteries in the space which pleases him, from the first as far as the last, because they have not transgressed» — Libro III, capítulo 124: quien no ha transgredido puede recibir misterios del espacio que le plazca; la nota de la plana anterior declara que Schmidt enmienda el texto copto para suplir la pregunta.
«the man who has known Godhood and has received the mysteries of the light, and has sinned and has not turned to repent, he will receive sufferings in the punishments of the judgments with very many times greater suiTerings and judgments than the impious and lawless man who has not known Godhood» — Libro III, capítulo 124: la respuesta a la comparación entre el que supo y pecó y el impío que no supo; el OCR imprime *sufferings* como *suiTerings*.
«The servant whc knew the will of his Iord and did not make ready, nor did he do the will of his Iord, he will receive great blows. But he who did not know and did nothing, he will be worthy of small (blows). For from everyone to whom much has been entrusted, much shall be sought from him, and from those to whom much has been assigned, much shall be required» — Libro III, capítulo 125: la parábola del siervo que sabía citada entera; el signo remite en nota a Lucas 12.47-48 y el OCR imprime *who* como *whc*.
«My Lord, if the faith and the mysteries have come to be revealed, now at this time when souls come into the world in many cycles and they neglect to receive mysteries, being confident that when they come into the world to other cycles they will receive them, are they not therefore in danger that they do not attain to receiving the mysteries» — Libro III, capítulo 125: la pregunta de Maria sobre las almas que aplazan recibir los misterios confiando en otro ciclo.
«And these do not know when the time of the number of the perfect souls will come about, for when the number of the perfect souls exists I will shut the gates of the light. And no one will go within from this hour. Nor will anyone come forth afterwards, because the number of the perfect souls is completed, and the mystery of the First Mystery is completed, for the sake of which the All came into existence: that is, I am that Mystery» — Libro III, capítulo 125: el cierre de las puertas de la luz al completarse el número de las almas perfectas, con la identificación del hablante y el misterio.
«For at the completion of the time of the number of the perfect souls, before I lay fire to the world in order to purify the aeons and the veils and the firmamerzts and the whole earth and all the matter which is upon it, mankind is still in existence. Now in that time, in those days the faith and the mysteries will be the more revealed» — Libro III, capítulo 125: el anuncio del fuego puesto al mundo para purificar eones, velos, firmamentos y materia, y la mayor revelación de la fe en esos días; el OCR imprime *firmaments* como *firmamerzts*.
«Now those souls will knock, at the gates of the light, saying : '0 Lord, open to us.' I will answer and say to them : 'I do not know you, whence you are.' And they will say to me : 'We have received from thy mysteries, and we have completed thy whole teaching, and thou hast taught us upon the streets.' And I will answer and say to them : 'I do not know you, who you are, you who do deeds of iniquity and evil up till now *. Because of this go to the outer darkness» — Libro III, capítulo 125: el diálogo ante las puertas cerradas, con la fórmula evangélica del no os conozco; los signos remiten en nota a Mateo 7.22-23 y 25.11-12.
«strive that you renounce the whole world and a11 the matter in it, that you may receive the mysteries of the light, before the number of the perfect souls is completed, that you may not be left before the door I of the gate of the light, and be taken» — Libro III, capítulo 125: el encargo de predicar la renuncia antes de que el número se complete; el tramo cruza de la plana 653 a la 655.
«My Lord, of what type is the outer darkness, or rather, how many places of punishment are there in it» — Libro III, capítulo 126: la pregunta que abre la descripción del dragón de la tiniebla exterior; la nota declara que falta por laguna la interpretación del párrafo anterior.
«The outer darkness is a great dragon whose tail is in its mouth, and it is outside the whole world, and it surrounds the whole world. And there is a great nurober of places of judgment within it, and it has twelve chambers of severe punishments, and an archon is in every chamber and the faces of the archons are different from one another» — Libro III, capítulo 126: el dragón de la tiniebla exterior, con la cola en la boca, rodeando el mundo entero y con doce cámaras de castigo.
«And the tenth chamber : there is a great number of archons within it, each one having seven dragon heads with their authentic face. And the one over them all is called by his name in their p/ace: I Zarmaroch» — Libro III, capítulo 126: la décima cámara, con arcontes de siete cabezas de dragón y Zarmaroch a la cabeza; el tramo cruza de la plana 657 a la 659.
«And the dragon of the outer darkness has twelve authentic names which are in its doors, a name according to each of the doors of the chambers. And these twelve names aredifferent from one another, but the twelve are within one another, so that he who says one of the names says all the names» — Libro III, capítulo 127: los doce nombres del dragón están unos dentro de otros, de modo que decir uno es decirlos todos.
«Not only are they painful beyond all the punishments of the judgments, but every soul which will be taken to that place will perish in the severe frost and the hail and the very fierce fire which are in that place. But also at the dissolution of the world, namely at the ascension of the All, those souls will be consumed by the severe frost and the very fierce fire, and they will become non-existent for ever» — Libro III, capítulo 127: el destino final de esas almas, consumidas por el frío y el fuego al disolverse el mundo.
«the fire which is in Amente is nine times hotter than the fire which is among mankind. And the fire which is in the punishments of the great Chaos is nine times fiercer than that which is in Amente. And the fire which is in the judgments of the archons which are upon the path of the Midst» — Libro III, capítulo 127: la escala de los fuegos por múltiplos de nueve, del mundo al Amente, al gran Caos y al camino del Medio; el tramo cruza de la plana 663 a la 665.
«And the fire which is in the dragon of the outer darkness and all the judgments which are in it is seventy times fiercer than the fire which is in all the punishments in the judgments of the archons which are upon the path of the Midst» — Libro III, capítulo 128: el último escalón de la escala, setenta veces el del camino del Medio.
«she beat her breast, she cried out, and she and all the disciples wept at once. She said : "Woe to the sinners, for their judgments are very numerous» — Libro III, capítulo 128: la reacción de Maria y de los discípulos a la escala de los fuegos.
«My Lord, if a good man has fulfilled all the mysteries, and he has a relative, in a word, he has a man and that man is an impious one who has committed all the sins which are worthy 1 of the outer darkness; and he has not repented; or he has completed his number of cycles in the changes of the body, and that man has done nothing profitable» — Libro III, capítulo 128: la pregunta de Maria sobre qué hacer por el pariente impío digno de la tiniebla exterior; las notas dan las variantes de Schmidt y de Till.
«this one is called by his authentic name in his place : Enchthonin 1 • And the archon which is in the second chamber, a cat-face is his authentic face; this one is called in their place 2 : Charachar. And the arclwn which is in the third chamber, a dog-face is his authentic face; this one is called in their p/ace : Archaroch» — Libro III, capítulo 126: los nombres auténticos de los tres primeros arcontes de las cámaras, con rostros de cocodrilo, gato y perro; se consignan tal cual los imprime la traducción y la nota remite a Kropp por los nombres mágicos.
«And furtherroore, to each of these twelve chambers, there is a door opening to the height, so that the dragon ofthe outer darkness has twelve chambers 2 of darkness, and there is a door to every chamber opening to the height. And there is an angel of the height watehing at each of the doors of the chambers, whoro Jeu, the First Man, the Overseer of the Light, the Messenger of the First Ordinance, has placed to keep watch over the dragon, so that it does not rebel, together with all the archons of its chambers which are within it» — Libro III, capítulo 127: Jeu, llamado aquí Primer Hombre, Supervisor de la Luz y Mensajero de la Primera Ordenanza, pone un ángel a cada una de las doce puertas para que el dragón no se rebele; la nota da la variante de Till.
«No souls are taken into the dragon through these doors, except the soul of the slanderers and those who are in erroneous teaching, and all those who teach errors, and the pederasts, and those (souls) ofmen who are defiled and the impious and all godless men, and the murderers and adulterers and poisoners» — Libro III, capítulo 127: la lista de quiénes entran al dragón, con calumniadores, maestros de error, homicidas, adúlteros y envenenadores.
«They will be taken through the mouth of the tail of the dragon into the chamber of the outer darkness. And when the souls finish being taken into the outer darkness in the mouth of its tail, it returns its tail into its own mouth and encloses them. This is the manner in which the souls are taken into the outer darkness» — Libro III, capítulo 127: el mecanismo de la cola devuelta a la boca que encierra a las almas.
«And the archon which is in the fourth chamher, a serpent-face is his authentic face; this one is called in their p/ace : Achrochar. And the archon which is in the fifth chamher, a black bull-face is his authentic face; this one is called in their place: March ur» — Libro III, capítulo 126: los arcontes de las cámaras cuarta y quinta, con rostro de serpiente y de toro negro; el impreso parte el nombre en *March ur* y escribe *chamber* como *chamher*.
«And the archon which is in the sixth chamher, a mountain pig-face is his authentic face; this one is called in their place : Lamchamor. And the archon which is in the seventh chamber, a bear-face is his authentic face; this one is called by his authentic name in their place : Luchar. And the archon of the eighth chamber, a vulture-face is his authentic face; this one is called by his name in their p/ace : Laraoch. And the archon of the ninth chamber, a basilisk-face is his authentic face; this one is called by his name in their p/ace : Archeoch» — Libro III, capítulo 126: los arcontes de las cámaras sexta a novena, con rostros de cerdo de monte, oso, buitre y basilisco; la nota da la variante de Schmidt en singular para *their place*.
«If they receive the mystery while they are still alive, when they come forth from the body they become beams of light and outpourings of light, and they penetrate every place until they go to the place of their inheritance. But if they are sinners, on the other hand, and they come forth from the hody and have not repented, and you perform for them the mystery of the Ineffable, so that they should be returned from all the punishments and cast into a righteous body which will become good and inherit the Kingdom of the Light, or eise that they should be brought to the last rank of the light : they are not able to penetrate the places because it is not they who perform the mystery» — Libro III, capítulo 129: la distinción entre recibir el misterio en vida y que otro lo haga por uno después de muerto; la nota declara que el manuscrito lee *judges*.
«By no means, 0 Lord, abandon him, because he has endured suiTering in the persecutions and in all the godliness in which he was. Now at this time, 0 Saviour, have mercy upon me, lest one of our relatives should be of such a type as this. And have mercy on all the souls which will be of this type. For thou art the key which opens the door of the All, and which closes the door of the All 2 • * And it is thy mystery which controls them all. Now, Q Lord, have mercy upon the souls of this kind, for they have invoked thy mysteries for a single day, and they have truly believed in them, and they were not in hypocrisy. Now, 0 Lord, give to them a gift in thy goodness, and give them rest in thy mercy» — Libro III, capítulo 130: la súplica de Maria por las almas de ese tipo, con la fórmula de la llave que abre y cierra la puerta del Todo; el signo remite en nota a Apocalipsis 3.7 y el OCR imprime *suffering* como *suiTering*.
«All men who will be of this type of which thou hast spoken, .while they are still living, give to them the mystery of one of the twelve names of the chambers of the dragon of the outer darkness, which I shall give you when I have finished setting forth to you the All, from within out, and from without in» — Libro III, capítulo 130: la respuesta, dar en vida el misterio de uno de los doce nombres de las cámaras del dragón; la nota da la variante de Till y la lectura literal.
«and if these have known the mystery of one of the twelve names of the angels while they were alive and in the world, and they say one of their names while they are inside in the midst of the punishments of the dragon : at the time when they shall say it, the whole dragon will be shaken and will be exceedingly agitated. And the door of the chamher in which are the souls of those men opens upwards. And the archon of the dwmber in which are those men casts the souls of those men forth from the midst of the dragon of the outer darkness, because they have found the mystery of the name of the dragon» — Libro III, capítulo 130: el efecto de decir uno de esos doce nombres dentro del dragón, que este se estremece y el arconte de la cámara echa fuera esas almas; el OCR imprime *chamber* como *chamher* y *dwmber*.
«the angels of Jeu, the First Man, who watch over the chambers of that place, hasten immediately and snatch that soul, so that they take 1 it to the presence of Jeu, the First I Man, the Messenger» — Libro III, capítulo 130: los ángeles de Jeu arrebatan esas almas; la nota declara que el manuscrito pone el pasaje en singular; el tramo se corta en el cambio de plana.
«And Jeu, the First Man, sees the souls an<l he examines them. He finds that they have completed their cycles, and it is not permitted to bring them once more into the world, because it is not permitted to bring into the world once more any soul which is cast 1 into the outer darkness. If they have not completed their number of cycles in the changes of the body, the paralemptai of Jeu keep them with them until they have performed the mystery of the lneffable for them, and they return them to a good body which will find the mysteries of the light, and inherit the Kingdom of the Light» — Libro III, capítulo 130: Jeu examina y distingue las que agotaron sus ciclos de las que no; el OCR imprime *and* como *an<l*.
«And when it finishes its number of cycles in the changes, may it be taken to the presence of the Virgin of the Light; and may the Virgin of the Light seal it with the seal of the Ineffable, and cast it in that very month into a righteous body which will find 1 the mysteries of the light in it, and become good, and go to the height and inherit the Kingdom of the Light. And furthermore» — Libro III, capítulo 128: la fórmula que se dice tras el misterio, con el sello del Inefable y el cuerpo justo del mismo mes; la nota da la variante de Till.
«Truly, I say to you: the soul for which you shall pray, if indeed it is in the dragon of the outer darkness, it will withdraw its tail out of its mouth, and release 2 that soul» — Libro III, capítulo 128: el efecto declarado de esa oración, que el dragón saque la cola de su boca y suelte al alma; la nota da las variantes de Till *cast out, spew out*.
«My Lord, if a man has received the mysteries of the light which are in the first space without, and when the time of the mysteries, to which they extend 1, is completed; and that man continues once more to receive mysteries in the mysteries which are within the mysteries which he has already received; and furthermore that man has become neglectful, so that he has not prayed in the prayer which takes away the evil of the foods which he eats and drinks; and through the evil ofthe.foods he has been bound to the axis of the Heimarmene of the archons; and through the constraint of the elements he has sinned once more» — Libro III, capítulo 130: la pregunta de Maria sobre el que descuidó la oración que quita el mal de los alimentos y quedó atado al eje de la Heimarmene; la nota enmienda la lectura del manuscrito.
«And if that soul has received its number of cycles, then the Virgin of the Light will examine it, and she does not allow it to be punished because it has received its number of cycles» — Libro III, capítulo 128: el alma que agotó sus ciclos no se castiga, la examina la Virgen de la Luz.
«then once more cleansed and very much purified, and they are given mysteries once more, and they are placed 1 in the last rank which is in the Treasury. And those souls are saved from all the punishments of the judgments» — Libro III, capítulo 131: esas almas se limpian, reciben misterios de nuevo y quedan en el último rango del Tesoro; la nota da la variante de Schmidt, que pone la frase en activa.
«Make to yourselves a friend from the mammon of unrighteousness, so that when you remain behind he takes you into the eternal habitations' * 2 • NOlt' who is the mammon of unrighteousness, except the dragon of the outer darkness? This is the word : he who will understand the mystery of one of the names of the dragon of the outer darkness, if he remains behind in the outer darkness or if he completes the cyc/es 3 of the changes and he says the n.ame of the dragon, he will be saved» — Libro III, capítulo 131: Maria identifica el mammón de iniquidad con el dragón de la tiniebla exterior; el signo remite en nota a Lucas 16.9 y las notas dan la lectura literal y la variante de Till.
«When the light of the sun is outside (the world) it covers the darkness of the dragon. But when the sun is beneath the world, the darkness of the dragon remains as a veil of the sun. And the breath of the darkness enters into the world in the form of smoke at night, that is, when the sun draws to itself its rays. For the world is not able to bear the darkness of the dragon in its true form, eise it would be dissolved and perish at the same time» — Libro III, capítulo 131: la explicación de la noche por la tiniebla del dragón como velo del sol, y la acotación de que el mundo no soportaría esa tiniebla en su forma verdadera.
«The archons of the Heimarmene are the ones who compel a man until he sins» — Libro III, capítulo 131: la respuesta a quién obliga al hombre a pecar, y la aclaración de que los arcontes no bajan al mundo.
«the archons ofthat place of the head give to the ancient soul a cup of forgetfulness.; from the seed of evil, filled with all the various desires and with all forgetfulness. And immediately when that soul will drink from the cup, it forgets all the places to which it has gone, and all the punishments into which it has gone. And that cup of water of forgetfulness becomes a body outside the soul, and it becomes like to the soul in 'every form, and it resembles it and this is what is called the spirit counterpart» — Libro III, capítulo 131: la copa de olvido que los arcontes dan al alma antigua, y que al beberla se vuelve cuerpo fuera del alma y se llama contraparte espiritual; el OCR pega *ofthat*.
«And the five great archons, when they divide (it) and make (it) into a sou/, they bring (it) from the sweat of the archons» — Libro III, capítulo 131: los cinco grandes arcontes amasan y reparten esa materia para hacer almas; esta plana lleva cinco notas con variantes de Schmidt y Till y paréntesis del aparato en casi cada renglón.
«the archon hirnself who is in the .. 'heads of the aeons mixes the cup of forgetfulness of the seed of evil 5 , and he kneads it with each one of the new soulo; at the time when he is in the place of the head. And that cup of forgetfulness becomes a spirit counterpart for that soul. And it remains outside the soulas a garment for it, resembling it in every way as a sheathing garment outside it» — Libro III, capítulo 131: la copa de olvido se vuelve contraparte espiritual y queda fuera del alma como vestido envolvente; el OCR imprime *himself* como *hirnself* y *souls* como *soulo;*.
«the disc of the moon breathe into the midst of that soul. And apart of my power, which the last helper cast into the mixture, comes forth from them 1• And that part of the power remains within the soul, released and existing upon its own authority for the sake of the organisation in which it was placed to give perception to the soul, so that it should seek after the things of the light of the height at all times» — Libro III, capítulo 131: la parte de la potencia que el último ayudante echó en la mezcla queda dentro del alma con autoridad propia, para darle percepción y buscar la luz; la nota declara que el manuscrito lee *from it*.
«Therefore I will speak all these words to you at the distribution ( of the All) concerning the power and also concerning the soul, in which type it is acted upon; or rather, which are the archons which act upon it; or what is each different form of the soul. Therefore I will speak to you at the distribution of the All of how many act upon the soul. And I will say to you the name of all those which act upon the soul. And I will say to you the type in which the spirit counterpart and the destiny were made. And I will say to you the name of the» — Libro III, capítulo 131: la lista más larga de aplazamientos del libro, con los nombres del alma antes y después de purificarse.
«And I will say to you the name of all the decans which act upon the soul in the bodies of the soul in the ;vorld, and I will say to you in what manner the souls are acted upon. And I will say to you the type of each one of the souls. And I will say to you the type of the souls of men, and those of birds, and those of beasts, and (those of) reptiles. And I will say to you the type of all the souls and all those of the archons that send them 1 into the world, so that you will be completed in all knowledge. All these things I will say to you in the distribution of the All. And after all these things I will say to you for what reason all these things have happened» — Libro III, capítulo 131: la lista de aplazamientos sigue con los tipos de alma de hombres, aves, bestias y reptiles; la nota declara dudosa la enmienda de Schmidt al copto y el OCR imprime *world* como *;vorld*.
«Hear now and I will speak to you concerning the soul: as I have said, the five great archons of the great Heimarmene of the aeons, and the archons of the disc of the sun, and the archons of the disc of the moon breathe into that soul. And there comes forth from them a part of my power, as I have already said to you. And that part of the power remains within the soul, so that the soul is able to stand» — Libro III, capítulo 131: el resumen de la formación del alma, con los cinco arcontes y los discos del sol y de la luna insuflando en ella.
«lf, on the other band, it is a new soul (which) they take 1 from the sweat of the archons, and from the tears of their eyes, or else from the breath of their mouths - in a word, if it is one from among new souls or one from souls of this kind, if it is from the sweat - then the five great archons of the great Heimarmene take the sweat of all the archons of their aeons, and they knead (it) 2 together with one another and they divide it and make a soul of it; or else, if it is dregs of what is purified of the light, Melchisedek takes it 3 from the archons» — Libro III, capítulo 131: el origen de las almas nuevas, del sudor, las lágrimas o el aliento de los arcontes, o de las heces de lo purificado de la luz; las notas dan tres lecturas literales.
«For this reason now I have brought into the world in this manner the mysteries which release all the bonds of the spirit counterpart and all the seals which are bound to the soul - these which make the soul free and save it from the hands of its fathers, the archons. And they make it pure light, and they take it forth to the kingdom of its father, the first to appea~, the First Mystery, for ever. Now concerning this I have said to you once : 'He who does not leave father and mother and come and follow me is not worthy of me' *. Now I said at that time : 'You should leave your fathers, the archons, so that I make you sons of the First Mystery for ever» — Libro III, capítulo 131: la sentencia de dejar padre y madre se interpreta como dejar a los arcontes, llamados aquí los padres del alma; el signo remite en nota a Mateo 10.37.
«Salome sprang up. She said : "My Lord, if our fathers are the archons, how is it that it is written in the Law of Moses: 'He who shall leave his father and his mother shall die the death ?' Did the Law not there.fore speak of it» — Libro III, capítulo 132: la objeción de Salomé contra esa lectura, apoyada en la Ley de Moisés; el OCR imprime *had* como *bad*.
«My sister Salome, concerning the word which thou hast spoken, it is written in the Law of Moses : 'He who shall Jeave his father and his mother shall die the death' *. Now at this time, my sister Salome, the Law has not said this concerning the soul, nor concerning the body, nor concerning the spirit counterpart, .for all these are sons of the archons and come from them, but the Law has said this concerning the power which came forth from the Saviour, which is I the man of» — Libro III, capítulo 132: Maria responde a Salomé que la Ley no hablaba del alma, del cuerpo ni de la contraparte, todos hijos de los arcontes, sino de la potencia salida del Salvador; el signo remite en nota a Éxodo 21.17; el tramo se corta en el cambio de plana.
«light within us today. The Law has thus said: 'Everyone who will remain outside (in relation to) the Saviour and his mysteries, all his fathers 1, not only will he die the death, but he will be destroyed with destruction» — Libro III, capítulo 132: la relectura que Maria propone de la sentencia legal; la nota da la lectura literal y el tramo abre descabezado porque la frase empieza en la plana 697.
«Salome said : 'The Saviour has power to make me understanding like thyself» — Libro III, capítulo 132: Salomé abraza a Maria y reconoce la interpretación, y el texto consigna la escena sin arbitrar entre las dos.
«And they seek for the man and also the woman in the worldTo whom signs have been given that they should be sent into them. And they give apart to the man and apart to the woman in a foodstuff of the world, or in a breath of the air, or in water, or in a kind which they drink» — Libro III, capítulo 132: las dos partes se dan al hombre y a la mujer en un alimento, un soplo de aire, agua o bebida; el OCR pega *worldTo*.
«Now at this time when the ministers of the archons cast the part into the woman and the other part into the man, in the form which I have said to you, even (l they are far from one another at a great distance, the ministers compel them secretly so that they accord with one another in an accord of the world» — Libro III, capítulo 132: los ministros fuerzan en secreto el acuerdo entre los dos, por lejos que estén uno del otro.
«And at that moment the 365 ministers of the archons go into her womb and they dwell in it. The ministers (unite) the two parts together. And further the ministers restrain the blood of all.food of the woman - what she will eat and what she will drink - they restrain them -within the womb of the woman for up to 40 days. And af~er 40 days they knead the blood of the power of the .foods, they knead it weil in the womb of the woman. After 40 days they take another 30 days to build his members in the image of the body of the man» — Libro III, capítulo 132: la embriología del libro, cuarenta días de amasado de la sangre y treinta de construcción de los miembros.
«Now wben after tbese tbings tbe ministers complete tbe wbole body witb all its members in 70 days, after these tbings tbe ministers ca/1 witbin tbe body wbicb tbey bave built. Thus first tbey ca/1 tbe spirit counterpart. Afterwards tbey ca/1 tbe soul witbin tbem, and afterwards tbey ca/1 tbe mixture of tbe power in tbe soul, and tbey place tbe destiny outside tbem all, so tbat it is not mixed witb tbem, as it accompanies tbem and follows after tbem» — Libro III, capítulo 132: a los setenta días los ministros llaman dentro del cuerpo primero a la contraparte, luego al alma y luego a la mezcla de la potencia, y dejan el destino fuera; el OCR cambia la hache por be en toda esta plana.
«And after tbese tbings tbe ministers seal tbem to eacb otber witb all tbe seals wbicb tbe archons bave given tbem. And tbey seal __.-· tbe day on wbicb tbey came to dwell in tbe womb of tbe woman. Tbey seal it in tbe left band of tbe figure. And tbey seal tbe day on wbicb tbey completed tbe body on tbe rigbt band. And tbey seal tbe day on wbicb tbe archons gave tbem up to tbem in tbe middle of tbe sku/1 of tbe body of tbe figure. And tbey seal tbe day on wbicb tbe soul came fortb from tbe archons, tbey seal it on (tbe left of) tbe sku/1 of tbe figure. And tbey seal tbe day on wbicb tbey kneaded tbe limbs and tbey divided it to be a soul, tbey sea/1 it on tbe rigbt of tbe sku/1 of tbe figure» — Libro III, capítulo 132: los cuatro sellos que los ministros ponen en las manos y el cráneo de la figura, cada uno con la fecha de un momento de la formación.
«Hear now, Maria, who it is that compels a man until he sins. Now at this time the archons seal the spirit counterpart to the soul, so that it may not shake it at all times, causing it (the soul) to commit all sins and all iniquities. And furthermore they command the spirit counterpart, saying to it : 'When the soul comes forth from the body, do not shake it, as thou art allotted to it in all places of the judgments, to reprove it in every place in respect of all the sins which thou hast caused it to commit, so that it is punished ~n all places of the judgments, so that it should not be able to go to the height to the light, and is made to return 2 into the changes of the body» — Libro III, capítulo 132: el mandato de los arcontes a la contraparte espiritual, acusar al alma en todos los juicios para que vuelva a los cambios del cuerpo; la nota da la variante de Schmidt.
«The archons of the great Heimarmene of the aeons hand these (souls) over to the spirit counterpart, and the archons call the ministers of their aeons which nurober 365 1, and give to them the soul and the spirit counterpart which are bound to one another» — Libro III, capítulo 132: los trescientos sesenta y cinco ministros reciben alma y contraparte atadas; la nota remite al Texto sin título por esa cifra.
«This is the manner in which they command their ministers, that they should place them 1 in the bodies of the anti-type. And after this form, the ministers of the archons bring the power and the souland the spirit counterpart. They bring the three of them dowh to the wor/d, and they pour (them) upon the world of the archons of the Midst» — Libro III, capítulo 132: los ministros bajan al mundo potencia, alma y contraparte; la nota da la variante de Schmidt en singular.
«day on which they bound the spirit counterpart to it (the soul), they seal to the back of the head of thefigure. And the day on which the archons breathed the power into the hody, they seal to the brain which is in the middle of the head of the figure, and also to the heart of the figure. And furthermore the number of years which the. soul is to spend in the body, they seal to the forehead which is on the _figure. Thus do they seal all these seals to the figure» — Libro III, capítulo 132: los sellos de la nuca, del cerebro, del corazón y de la frente, este último con el número de años que el alma pasará en el cuerpo; el tramo abre descabezado porque la frase empieza en la plana 707.
«And if you are able to understand 1 : I am that mystery. Now at this time the ministers complete the whole man, and the ministers bring the whole identity of all these seals with which they have sealed the body, and they take them (the seals) to all the erinaioi archons which are over all the punishments of the judgments. And these give them to their paralemptai, so that they bring forth their souls from the bodies. These give to them the identity of the seals, so that they should know the time when they» — Libro III, capítulo 132: la identificación del hablante con el misterio dentro del pasaje embriológico; la nota declara que el manuscrito lee *want to understand* y los corchetes marcan la ditografía que se omite.
«When the ministers give the identity of the seals to the erinaioi archons, they withdraw to the organisation of their affairs which is appointed for them by the archons of the great Heimarmene. And when the nurober of months for the birth of the child is completed, the child is born. The mixture of the power within him is small; and the soul within him is small; and the spirit counterpart within him is small; the destiny, on the other hand, is» — Libro III, capítulo 132: al nacer, potencia, alma y contraparte son pequeñas y el destino grande; el tramo se corta antes de la nota y sigue en *large*.
«In a word, the destiny is what compe/s his death to him; whether he is to die through a wild beast, (and) the destiny guides the wild beast to him until it kills him; or (whether) he is to die through a snake 2 or to fall into a pit by misfortune, or to hang himself, or to die in water, or through something of this kind, or through other deaths which are worse than these, or better» — Libro III, capítulo 132: el único oficio del destino es traer al hombre la muerte que le toca, sea fiera, serpiente, pozo, horca o agua; la nota da la lectura literal *reptile*.
«For all men who are in the world, must all things which are appointed for them through the Heimarmene, whether good or evil, or sin, or death, or life, in a word must all things which are appointed for them through the archons of the Heimarmene come to them» — Libro III, capítulo 133: la pregunta de Maria sobre si todo lo asignado por la Heimarmene se cumple sin falta.
«And I have not separated sinners, but I have proclaimed and I have spoken to all men, the sinners and the righteous, saying : 'Seek and ye shall find, knock and it shall be opened to you. For everyone who seeks in truth will find, and to him that knocks it will be opened' *. For I have said to all men that they should seek the mysteries of the Kingdom of the Light which will cleanse them and make them pure and take them to the light» — Libro III, capítulo 132: el texto declara no haber separado a los pecadores y haber proclamado a todos; el signo remite en nota a Mateo 7.7.
«The power which was in John prophesied about me, knowing that I would bring the mysteries to the world, and would purify the sins of the sinners who would believe in me and obey me, and would make them to be pure light, and take them to the light» — Libro III, capítulo 134: la profecía del bieldo y la era se atribuye a la potencia que estaba en Juan, no a Juan sin más; el signo remite en nota a Mateo 3.11.
«Become like the wise money-clzangers, take what is good, cast away what is evil' 1. Now at this time say to all men who will seek Godhood : 'When a north wind comes, you know that cold will come to pass. When a south wind comes, you know that heat and burning will come to pass» — Libro III, capítulo 134: el criterio para discernir enseñanzas de error, con el dicho de los cambistas prudentes que la nota declara agraphon; el OCR imprime *money-changers* como *money-clzangers*.
«say to them : 'Those who come to you, and whose words fit and are in accord with the whole knowledge which I have said to you, I will accept as belonging to us.' This is what you will say to men when you preach to them, so that they may guard themselves from the teachings of error» — Libro III, capítulo 134: la regla de concordancia como criterio, que lo predicado cuadre con la disposición del aire, el cielo, los ciclos y los astros; el signo remite en nota a Deuteronomio 19.15 y paralelos.
«it is necessary that they should find the mysteries which are in the Books of Jeu, which I caused Enoch to write in Paradise when I spoke with him from the Tree of Knowledge and from the Tree of Life. And I caused him to place them in the rock of Ararad 0 , and I placed the archon Kalapatauroth, which is over Gernmut 1, upon whose head 2 are the feet of Jeu, and who goes round all the aeons and the Heimarmene, I placed that archon to watch over the Books of Jeu because of the Flood, so that none of the archons I should envy them and destroy them» — Libro III, capítulo 134: los Libros de Jeu escritos por Enoc al dictado se ponen en la roca de Ararad al cuidado del arconte Kalapatauroth por causa del Diluvio; las notas dan la conjetura de Schmidt y Till sobre Gemmut como las Pléyades y el signo remite a Génesis 8.4.
«My Lord, who then now is the man in the world who has not sinned at all, who is safe from iniquity? For if he is safe from one he will not be able to be safe from another, so that he finds the mysteries which are in the Books of Jeu. For I say that no man in the world will be saved from sin, .for if he is saved from one he will not be saved from another» — Libro III, capítulo 135: la objeción de Maria, que ningún hombre está libre de pecado y por tanto nadie llegaría a esos libros.
«there will be found one in a thousand *, two in ten thousand 1, for the sake of the completion of the mystery of the First Mystery. These I will say to you when I have finished setting out to you the All. Because of this now I have troubled myself, I have brought the mysteries to the world because all (men) are under sin. And they all Iack the gi.ft of the mysteries» — Libro III, capítulo 135: la respuesta con el dicho de uno entre mil y dos entre diez mil, que la nota declara agraphon y remite a Ireneo y al Evangelio de Tomás; el signo remite a Eclesiastés 7.8.
«before I came to the world no soul went into the light. And now at this time as I have come I have opened the gates of the light. And I have opened the ways which Iead into the light. And now at this time, he who will do what is worthy of the mysteries, Iet him receive the mysteries» — Libro III, capítulo 135: la afirmación de que ninguna alma entró en la luz antes de su venida.
«But, my Lord, I have heard that the prophets went to the light." The Saviour continued again and said to Maria: "Truly, truly, I say to thee, no prophet went to the light. But the archons of the aeons have spoken with them out of the aeons, they given to them the mystery of the aeons» — Libro III, capítulo 135: la objeción de Maria sobre los profetas y la respuesta, que hablaron con los arcontes de los eones; el impreso omite el verbo en *they given to them*.
«Now because of this I have brought the key of the mysteries of the Kingdom of Heaven, or else no flesh would be saved in the world. For without mysteries no one will go to the Kingdom of the Light, eilher righteous or sinners» — Libro III, capítulo 133: la llave de los misterios se declara la única salida a lo asignado por la Heimarmene, para justos y pecadores por igual; el OCR imprime *either* como *eilher*.
«Thus he whom I will release in the world from the bonds and the seals of the aeons of the archons will be released» — Libro III, capítulo 133: la fórmula de atar y desatar dicha sobre los sellos de los eones y los de la luz; el tramo se corta antes del folio y sigue en la plana 715.
«I will yet reveal to you all the great things of the height, from the innermost of the inner as far as the outermost of the outer, so that you may be completed in all knowledge and all pleromas, and in the height of the heights, and the depth of the depths» — Libro III, capítulo 135: la promesa que cierra el libro tercero.
«My Lord, behold we have known openly with certainty and clarity that thou hast brought the keys of the mysteries of the Kingdom of the Light, which forgive sins to the souls and purify them, and make them to be pure light and take them to the light." A Part of the Books of the Saviour» — Libro III, capítulo 135: el cierre del libro tercero con su título original, el mismo del segundo.
«Now it happened when they crucified our Lord Jesus, he rose from the dead on the third day *. His discip/es gathered to him, they entreated him, saying : "Our Lord, have compassion on us, for we have left father and mother and the whole world behind us, and we have followed» — Libro IV, capítulo 136: el libro cuarto abre con la crucifixión y la resurrección al tercer día, y con la queja de los discípulos; el paréntesis de *(BOOK IV)* lo pone el editor moderno y los signos remiten a 1 Corintios 15.4 y Mateo 10.37.
«Then Jesus stood with bis disciples beside the water of the ocean and pronounced this prayer, saying: "Hear me, my Father, thou father of all fatherhoods, thou infinite Light: ae11touro. iaro. aroi. roia. \jltvro9ep. Oepvro\jl. VOJ\jlt't"Ep. ~ayoup11. nayOUPll· VE9~o~aro9. VE\jllO~aro9. ~apaxax9a. 9roßappaßau. 9apvaxaxav. ~opoxo9opa. ieou. craßaroe» — Libro IV, capítulo 136: la oración ritual junto al agua del océano, con la serie de nombres que el volumen imprime en caracteres griegos y deja sin traducir.
«As Jesus was saying these things however, Thomas, Andrew, James and Sirnon the Canaanite 0 were in the west, with their faces turned to the east. But Philip and Bartholomew were in the south, (with their faces) turned to the north. The rest of the disciples and women disciples however were standing behind Jesus. But Jesus was standing before the a/tar» — Libro IV, capítulo 136: la disposición ritual de los discípulos por los cuatro puntos, con las discípulas detrás y Jesús ante el altar; el signo remite en nota a Mateo 10.4.
«And Jesus cried out as he turned to the four corners of the world with bis discip/es, and they were all robed in linen garments, and he said : "iaro. iaro. iaro. This is its interpretation: iota, because the All came forth; alpha, because it will return again; omega, because the completion of all completions will happen» — Libro IV, capítulo 136: los discípulos vestidos de lino y la interpretación de las tres letras, iota, alfa y omega; la nota remite a los Libros de Jeu y a Burkitt.
«0 Father of all fatherhoods of the il~finite ones, hear me for the sake of my disciples whom I have brought into thy presence that they may believe every word of thy truth. And do thou perform everything about which I shall cry out to thee, because I know the name of the Father of the Treasury of the Light» — Libro IV, capítulo 136: la traducción de la fórmula griega, dirigida al Padre de todas las paternidades; el OCR imprime *infinite* como *il~finite*.
«Then Jesus, who is Aberamentho 1, cried out again, saying the name of the Father of the Treasury of the Light, and he said : "May all the mysteries of the archons and the powers (exousiai) and the angels and the archangels, and all powers and all things of the Invisible God Agrammachamarei 2 and the Barbelo, the leech, approach one side and divide themselves to the right» — Libro IV, capítulo 136: Jesús se nombra aquí Aberamentho y llama al Dios Invisible Agrammachamarei y a la Barbelo la sanguijuela; las notas remiten a Burkitt, a Kropp y a Scholem.
«In that moment however all the heavens came to the west, with all the aeons and the sphere and their archons and all their powers. They all ran to the west to the left 3 of the disc of the sun and the disc of the moon. But the disc of the sun was a great dragon whose tail was in its mouth, and it carried seven powers 4 of the left. And four powers having the likeness of white horses drew it. But the hase of the moon was of the type of a boat, and a male dragon and a female dragon steered it, while two white bulls drew it» — Libro IV, capítulo 136: la huida de cielos, eones y esferas al poniente, con el disco del sol como dragón con la cola en la boca tirado por cuatro caballos blancos y la luna como barca tirada por dos toros; la nota da la lectura literal.
«the moon, and guided the dragons as they stole the light of the archons from them, while a cat-face was in front of it 1• And the whole world and the mountains and the seas all fled to the left to the west. And Jesus with bis disciples remained in the Midst in an airy place on the paths of the way of the Midst which is below the sphere» — Libro IV, capítulo 136: el niño al timón de la luna y el rostro de gato delante; las notas dan las variantes de Till y de Schmidt, que leen popa y proa; el tramo abre descabezado porque la frase empieza en la plana 729.
«For it happened, when the archons of the Adamas rebelled, and they continued to be concerned with sexual intercourse, begetting archons and arclzangels and angels and ministers and decans, then Jeu, the Father of my Father, came from the right. He bound them in a Heimarmene-sphere. For there were twelve aeons; Sabaoth, the Adamas, ruled over six, and Jabraoth, his brother, ruled over the other six» — Libro IV, capítulo 136: la rebelión de los arcontes se identifica con la práctica de la unión sexual, y Jeu se nombra el Padre de mi Padre.
«He bound them within the sphere. He bound 1800 archons in every aeon. He placed 360 over them. He placed five other great archons to rufe over the 360 and over all the archons which are bound, which are called in the whole world of mankind by these names. The first is called Cronos, the second Ares, the third Hermes, the fourth Aphrodite, the fifth Zeus» — Libro IV, capítulo 137: los cinco grandes arcontes de la esfera se nombran con los nombres de los planetas, Cronos, Ares, Hermes, Afrodita y Zeus; el OCR imprime *rule* como *rufe*.
«Hear now that I tell Y.ou of their mysteries. Now it happened, when Jeu had bound them thus, he drew a power out of the great invisible one and bound it to that one which is called Cronos. And he drew another power out of i\jlavtax.ouvx.aivx.oux.f.OJX., which is one of the three triple-powered gods, and bound it to Ares. And he drew a power out of x.mvx.ro(I)(J)x. 1 , which is also one of the three triple-powered gods, and bound it to Hermes. Then again he drew apower out of the Pistis Sophia, the daughter of the Barbelo, and bound it to Aphrodite» — Libro IV, capítulo 137: el origen de las potencias atadas a cada planeta, con la de Afrodita sacada de la Pistis Sophia, hija de la Barbelo; la nota identifica uno de los nombres griegos con Bainchooch.
«He went into the Midst, he drew apower out of the Little Sabaoth, the Good, he of the Midst, he bound it to Zeus because he is good, so that he should guide them with his goodness. And he established the circuit of his rank thus : that he should spend thirteen months in every aeon, firmly fixed, so that he should release all the archons over which he comes from the evil of their wickedness. And he gave to him two aeons as dwellings in the neighbourhood (lit. presence) of those of Hermes» — Libro IV, capítulo 137: la potencia de Zeus se saca del Pequeño Sabaoth el Bueno para que gobierne con bondad, con trece meses en cada eón; el volumen glosa *(lit. presence)*.
«Hear again now that I tell you their imperishahle names 1 also, which are these : Orimuth corresponds to Cronos; Munichunaphor corresponds to Ares; Tarpetanuph corresponds to Herrn es; Chosi corresponds to Aphrodite; Chonbal corresponds to Zeus 2 ; these are their imperishable names» — Libro IV, capítulo 137: los nombres imperecederos de los cinco planetas, que se consignan tal cual los imprime la traducción, con *Herrn es* partido; las notas remiten a Kropp y a Orígenes.
«Truly, my brothers and my beloved ones, who have left father and mother for the sake of my name *, I will give to you all mysteries and all knowledge. I will give to you the mystery of the twelve aeons of the archons, and their seals and their ciphers, and the manner of calling upon them in order to go to their places. And furthermore I will give to you the mystery of the thirteenth aeon and the manner of calling upon (them) in order to go to their places; and I will give to you their ciphers and their seals» — Libro IV, capítulo 138: la promesa de dar los misterios, sellos, cifras e invocaciones de los doce eones, del decimotercero y del bautismo del Medio; el signo remite en nota a Mateo 19.27.
«so that you may be called : 'Sons of the pleroma, complete in all knowledge and all mysteries'. Y ou are blessed beyond all men upon the earth, for the Sons of the Light have come in your time» — Libro IV, capítulo 139: la fórmula con que el texto nombra a los discípulos, hijos del pleroma completos en todo conocimiento.
«The first archon of the way of the Midst is called Paraplex 1, an archon having a woman'sform, whose hair reaches down to her feet. Under her authority are 25 archdemons which rufe over another multitude of demons. And it is these demons which go into men and incite them to anger and cursing and slander, and it is they who carry off the souls by the.ft, and send them through their dark smoke 2 and their wicked punishments» — Libro IV, capítulo 139: Paraplex, primer arconte del camino del Medio, de forma de mujer con el cabello hasta los pies y veinticinco archidemonios bajo su mando; la nota sobre el humo oscuro explica la elección de la palabra en la traducción.
«Since the Father of my Father, who is Jeu, is the provider of all the archons and the gods and the powers which have come into existence in the matter of the light of the Treasury, and Zorokothora 1 Melchisedek is the messenger of all the lights which are purified in the archons, as he takes them into the Treasury of the Light, then these two alone are the great lights» — Libro IV, capítulo 139: Jeu y Zorokothora Melquisedec se declaran las dos únicas grandes luces; la nota remite a Kropp y a los Libros de Jeu por ese nombre.
«And Zorokothora Melchisedek takes what is purified of the lights which have been purified in the archons, and takes them to the Treasury of the Light. When the cipher and the time of their rank comes and causes them to come down to the archons 2 , they oppress them and afjlict them, taking away what is purified from the archons. But at the time that they cease from 3 oppression and affliction 4 , they withdraw to the p/aces of the Treasury of the Light» — Libro IV, capítulo 139: el ciclo por el que las dos luces bajan a los arcontes, les quitan lo purificado y se retiran; tres notas dan las variantes de Schmidt, de Till y del manuscrito.
«Now the archons rebel through the anger of their wickedness, going forth immediately with the lights because they (Jeu and Melchisedek) are not present at that time. And they carry the souls which they are able to snatch up by theft, and they consume them through their dark smoke and their wicked fire» — Libro IV, capítulo 139: los arcontes roban almas justo cuando las dos luces no están presentes; la nota da la variante de puntuación de Schmidt.
«Then this power (exousia) Paraplex, with the demons which are under her, takes the souls of the hot-tempered, the cursers and the slanderers, and sends them through the dark smoke, and destroys them through her wicked fire, so that they begin to perish and be dissolved. They (the souls) spend 133 years and 9 months in the punishments of her places, while she (Paraplex) torments them in the fire of her wickedness» — Libro IV, capítulo 139: la cifra exacta del castigo de Paraplex, ciento treinta y tres años y nueve meses, para coléricos, maldicientes y calumniadores.
«when the sphere turns and the Little Sabaoth, Zeus, comes to the first aeon of the sphere, which in the world is ca11ed the Ram (Aries), Bubastis which is Aphrodite comes to the seventh house of the sphere which is the Balance (Libra), then the veils are drawn aside which are between those of the left and those of the right» — Libro IV, capítulo 139: la condición astrológica que disuelve el lugar de Paraplex, Zeus en Aries y Bubastis Afrodita en Libra; el texto da a la vez los nombres planetarios y los de los signos.
«The second rank is called Ariuth, the Ethiopian Woman, which is a female archon, completely black, under which are 14 other demans which rufe over a multitude of other demons. And those demans which stand under Ariuth, the Ethiopian Woman, are those which go into quarrelsome men until they cause fights, and murders happen, and they harden their hearts in anger 2 , so that murders happen» — Libro IV, capítulo 140: Ariuth la Etíope, arconte femenino completamente negro con catorce demonios, para pendencias y homicidios; la nota da la lectura literal del último inciso.
«And the souls which this power (exousia) carries off by theft spend 113 years in her p/aces, while she torments them through her dark smoke and her wicked fire, and they approach destruction. And after these things when the sphere turns and the Little Sabaoth, the Good, who is called Zeus in the world, comes, when he comes to the fourth aeon of the sphere» — Libro IV, capítulo 140: ciento trece años de castigo bajo Ariuth, y la condición astrológica con Zeus en Cáncer; la nota da la lectura literal del verbo.
«The third rank is called Hekate, the Three-faced 1• But another 27 demons are under her authority, and it is they which go into men and cause them to swear false oaths and to lie and to desire what is not theirs» — Libro IV, capítulo 140: Hécate la de tres rostros, con veintisiete demonios, para juramentos falsos, mentira y codicia; la nota remite a Hipólito y a Kropp por la triplicidad.
«And they spend I 05 years and six months being punished in her wicked punishments. But they begin to perish and to be destroyed. And after these things, when the sphere turns, the Little Sabaoth, the Good, he of the Midst, who is called Zeus in the world, comes, and he comes to the eighth aeon of the sphere which is called the Scorpion (Scorpio); and Bubastis, who is called Aphrodite, comes, and she comes to the second aeon of the splzere which is called the Bull» — Libro IV, capítulo 140: ciento cinco años y seis meses de castigo bajo Hécate, con Zeus en Escorpión y Bubastis Afrodita en Tauro; el impreso parte la cifra en *I 05*.
«The fourth rank is called the Assessor (Parhedron) 1 Typhon 2 , a powerful archon, under the authority of whom are 32 demons. It is they which go into men and cause them to desire, and to fornicate, and commit adultery, and to practise sexual intercourse continually» — Libro IV, capítulo 140: el Asesor Tifón, con treinta y dos demonios, para el deseo, la fornicación y el adulterio; las notas remiten a Ireneo y a los Libros de Jeu.
«Now the souls which this archon will carry off by theft spend 138 years in his places, while his demons torment them through his dark smoke and his wicked fire, so that they begin to be consumed and to be destroyed. Now it happens when the sphere turns, the Little Sabaoth, the Good, he of the M idst who is called Zeus, comes. And when he comes to the ninth aeon of the sphere, which is called the Areher (Sagittarius), and when Bubastis, who is called Aphrodite in the world, comes to the third aeon of the sphere which is called I the Twins» — Libro IV, capítulo 140: ciento treinta y ocho años bajo Tifón, con Zeus en Sagitario y Bubastis Afrodita en Géminis.
«And Zarazaz Iooks forth, whom the archons call by the name of a powerful archon of their places, Maskelli 1. And he Iooks upon the dwelling-places of the Assessor (Parhedron) Typhon, so that his places are dissolved and are destroyed. And all the souls which are in his punishments are carried off and returned to the sphere once more, because they were being diminished through his dark smoke and through his wicked fire» — Libro IV, capítulo 140: Zarazaz, a quien los arcontes llaman Maskelli, disuelve los lugares de Tifón; la nota remite a Kropp por ese nombre.
«The archon of the fifth rank is called 2 Jachthanabas, a powerful archon, under whom stand a multitude of demons. It is they which go into men and cause them to be partial, wronging the righteous and showing favour to sinners by receiving gifts to suppress a true judgment, forgetting the poor and needy, while they (the demons) increase forgetfulness in their souls and concern for things of no value, so that they take no thought for their lives 3 until, when they come forth from the body, they are carried off by theft» — Libro IV, capítulo 140: Jachthanabas, para la parcialidad en el juicio, el soborno y el olvido de los pobres y necesitados; las notas dan dos lecturas literales.
«Now the souls which this archon will carry off by theft are in his punishments for 150 years and eight months. And he consumes them through his dark smoke and his wicked fire, and they are afflicted greatly through the flame of his fire» — Libro IV, capítulo 140: ciento cincuenta años y ocho meses bajo Jachthanabas.
«and he comes to the eleventh aeon of the sphere which is called the Water Carrier 1 (Aquarius), and when Bubastis comes to the fifth aeon of the sphere which is called the Lion (Leo), then the veils which are between those of the left and those of the right are drawn aside. And the great Jao, the Good, he of the Midst, Iooks forth upon the places of Jachthanabas, so that his places 2 are dissolved and destroyed. And all the souls which are in his punishments are carried off and returned to the sphere once more, because they were being destroyed through his punishments. These are the actions of the ways of the Midst about which you have asked» — Libro IV, capítulo 141: el gran Jao el Bueno disuelve los lugares de Jachthanabas con Zeus en Acuario y Bubastis en Leo, y el texto cierra el tratado de los caminos del Medio.
«Have courage and do not fear, for you are blessed. For I will make you rulers over all these things, and I will cause all things to be submitted to you. Remernher that I already said to you before I was crucified: 'I will give you the keys of the Kingdom of Heaven' *. Now again I say to you: "I will give them to you» — Libro IV, capítulo 141: la promesa de las llaves del Reino, repetida después de la crucifixión; el signo remite en nota a Mateo 16.19.
«He said the great name over their heads, he blessed them, he breathed into their eyes c. Jesus said to them : "Look up, see what you see." And they raised their eyes, they saw a great, very strong light, of which no man on earth could speak» — Libro IV, capítulo 141: el gesto de soplar en los ojos de los discípulos; el signo remite en nota a Juan 20.22.
«I have brought the water and the fire from the place of the lights of the Treasury of the Light. I have brought the wine and the blood from the place of the Barbelo. And after a little time my Father sent to me the Holy Spirit in the type of a dove *. But the fire, the water and the wine have come into existence to pur(f'y all the sins of the world. On the other hand, the blood was for me a sign concerning the body of mankind, which I received in the place of the Barbelo, the great power of the Invisible God 1• Furthermore the Spirit draws all sor.tls tagether and takes them to the place of the light» — Libro IV, capítulo 141: el origen de cada elemento, agua y fuego del Tesoro de la Luz, vino y sangre de la Barbelo, y la sangre como signo del cuerpo humano; la nota remite a los Libros de Jeu por el Dios Invisible.
«And because of this I said to the Samaritan woman : 'If thou hadst known the giji of God, and who it is who says to thee : give me to drink, thou wouldst have asked him and he would have given thee living water and it would have been a source (of water) in thee springing up to eternal life' 0 • And also because of this I took a cup of wine, I blessed it, I gave it to you, saying : 'This is the blood of the covenant which will be shed I for you for the forgiveness» — Libro IV, capítulo 141: el agua viva de la samaritana y la copa de la sangre de la alianza se leen como los mismos elementos del rito; los signos remiten en nota a Juan 4.10 y Mateo 26.27.
«And also because of this the spear was thrust into my side and there came forth water and blood 0 • These moreover are the mysteries of the light which forgive sins, which are the invocations and the names of the light» — Libro IV, capítulo 142: el agua y la sangre del costado se leen como los misterios de la luz que perdonan pecados; el signo remite en nota a Juan 19.34.
«not only will I purify your sins, but I will also make you worthy of the Kingdom of my Father. And I will give to you the mystery of forgiveness upon earth, so that he whom you will forgive upon earth will be forgiven in heaven, and he whom you will bind upon earth will be bound in heaven t. 1• I will give to you the mystery of the Kingdom of Heaven so that you yourselves 2 perform them» — Libro IV, capítulo 142: el misterio del perdón entregado a los discípulos, con la fórmula de atar y desatar; las notas dan la lectura literal en plural y la variante de Till.
«Bring me fire and vine branches 3." They brought them to him. He lifted up the qffering, he placed two pitclzers of wine, one on the right and the other on the left of the offering. He placed the affering in front of them» — Libro IV, capítulo 142: la disposición material del rito, fuego, sarmientos, dos jarras de vino, la ofrenda y las copas; la nota da la lectura literal *vine wood* y remite a los Libros de Jeu; el OCR imprime *offering* como *qffering* y *pitchers* como *pitclzers*.
«And he placed loaves according to the number of the disciples in the midst of the cups. He placed a cup of water behind the loaves. Jesus stood before the offering. He placed bis disciples behind him, all robed in linen garments, while the cipher of the name of the Father of the Treasury of the Light was in their hands» — Libro IV, capítulo 142: los panes según el número de los discípulos, todos vestidos de lino con la cifra del nombre del Padre del Tesoro de la Luz en las manos.
«Forgive them these which they have committed in fornication and adultery until the present day. And make them worthy to be numbered within the Kingdom of my Father, and worthy to partake of this offering, my holy Father. Now my Father, if thou hast heard me, and thou hast forgiven the sins of these souls and thou hast wiped out their iniquities, and thou hast made them worthy to be numbered within thy Kingdom, do thou give me a sign in this offering» — Libro IV, capítulo 142: la petición del perdón de los pecados cometidos a sabiendas y sin saberlo, y la petición de una señal en la ofrenda.
«And the sign of which Jesus spoke happened. Jesus said to his discip/es: "Rejoice and be glad, because your sins are forgiven, and your iniquities are wiped out» — Libro IV, capítulo 142: el texto consigna que la señal ocurrió, sin describirla.
«This is the manner and this is the mystery which you shall perform for men who will believe in you, without guile in them, and who obey you with all good words. And their sins and their iniquities will be wiped out until the day on which you have performed this mystery for them. But hide this mystery, and do not give it to any man, except him who will do everything which I have said to you in my injunctions. This now is the true mystery of the baptism for those whose sins will be forgiven, and whose iniquities will be covered over. This is the baptism of the first offering which Ieads the way into the place of t.he truth 1 and into the place of the light» — Libro IV, capítulo 143: el rito se declara el bautismo verdadero de la primera ofrenda, con el mandato de ocultarlo salvo a quien cumpla lo mandado; la nota da la variante de Schmidt *true place*.
«Rabbi, reveal to us the mystery of the light of thy Father, since we have heard thee saying : 'There is one baptism of fire, and there is another baptism of the Holy Spirit of the light, and there is a spiritual inunction 2 ; these take the souls to the Treasury of the Light'. Say to us now their mystery, so that we also inherit the kingdom of thy Father» — Libro IV, capítulo 143: la pregunta por los tres bautismos, de fuego, del Espíritu Santo de la luz y la unción espiritual; la nota remite a los Libros de Jeu.
«except the mystery of the seven voices and their 49 powers and their ciphers, and the name which is superior to them all, the name within which are all names, and all lights and all powers» — Libro IV, capítulo 143: la única excepción declarada, el misterio de las siete voces con sus cuarenta y nueve potencias y el nombre que contiene todos los nombres.
«Now he who knows that name, when he comes forth from the body of matter, neither fire nor darkness, nor power ( exousia) nor archon of the Heimarmene-sphere, nor angel nor archangel nor power can restrain the soul which knows that name. But when he (the man) comes forth from the world and says that name to the fire, it is extinguished; and the darkness withdraws» — Libro IV, capítulo 143: el efecto de decir ese nombre, que nada puede retener al alma y que el fuego se apaga.
«They said : "We see fire and water and wine and blood." Jesus, who is Aberamentho, said to his disciples: "Truly, I say to you, when I came I brought nothing to the world except this fire and this water and this» — Libro IV, capítulo 141: la visión de los cuatro elementos rituales, fuego, agua, vino y sangre, y la declaración de que no trajo otra cosa al mundo; el tramo se corta antes de las notas y sigue en la plana 757, *wine and this blood*.
«call upon you also, you forgivers of sins, you purifiers of iniquities. Forgive the sins of the souls of these disciples which have followed me and purify their iniquities. Make them worthy to be numbered within the Kingdom of my Father, the Father of the Treasury of the Light, because they have followed me and they have kept my il~junctions» — Libro IV, capítulo 142: la invocación a los perdonadores de pecados y purificadores de iniquidades; el OCR imprime *injunctions* como *il~junctions*.
«There is no mystery which is superior to these mysteries about which you question, which will take your souls to the Light of Lights, to the places of truth and goodness; to the place of the Holy of all Ho lies» — Libro IV, capítulo 143: los lugares a los que llevan esos misterios, el Santo de todos los santos; la nota da la variante de Schmidt *true place*.
«But when Jesus had finished saying these words, all his disciples cried out. They wept with loud voices, saying ... Lacuna of 8 pages» — Libro IV, capítulo 144: la laguna de ocho páginas que MacDermot ya anunciaba en el sumario corta aquí el texto a media frase.
«A man who slanders continuously, when his time through the sphere is completed, so that he comes forth from the body, Abiut 1 and Charmon 2 , the paralemptai of Ariel, come for him, and they bring forth his soul from the body and they spend three days proceeding with it, teaching it of the creation of the world. After these things they take it down to Amente to the presence of Ariel. And he punishes it in his punishments for eleven months and 21 days. Afterwards they take it to the Chaos to the presence of Jaldabaoth with his 49 demons, and each one of his demons attacks it for another eleven months and 21 days as they .flagellate it with fiery scourges» — Libro IV, capítulo 144: el castigo del calumniador, once meses y veintiún días en cada estación; las notas identifican a Abiut con Kropp y proponen Charmon como el egipcio Chnoumis.
«And it is given to a body in which it will spend its time being oppressed. This is the judgment of the man who slanders» — Libro IV, capítulo 145: el cierre del castigo del calumniador, devuelto a un cuerpo oprimido.
«the paralemptai of Jaldabaoth come and bring his soul forth from the body and bind it by its feet behind a great horsefaced demon, which spends three days going round with it in the world. After these things they take it forth to the places of frost and snow 1, and they take revenge on it there» — Libro IV, capítulo 145: el alma del homicida atada por los pies detrás de un demonio de rostro de caballo; la nota da la lectura literal *the frost and the snow*, y *horse-faced* va partido a fin de renglón y `span()` lo devuelve unido como *horsefaced*.
«Then they take it to the Chaos to the presence of Persephone, and they take revenge on it with her punishments for another three years and six months. Then they take it forth upon the way of the Midst, and each of the archons of the way of the M idst takes revenge on it in the punishments of bis places for another three years and six months. After these things they bring it to the Virgin of the Light who judges the righteous and the sinners, and she judges it. And when the sphere turns, she commands that it be cast to the outer darkness, until the time when the darkness of the Midst will be lifted and it is destroyed and dissolved. This is the punishment of the murderer» — Libro IV, capítulo 146: el homicida es el único de la serie cuya alma se echa a la tiniebla exterior hasta su disolución; Perséfone aparece aquí entre los castigos.
«Peter said : "My Lord, Iet the women cease to question, that we also may question." Jesus said to Mariam and the women : "Give way to the men, your brothers 2 , that they may question also» — Libro IV, capítulo 146: Pedro pide que las mujeres dejen de preguntar y Jesús se lo concede; el texto lo consigna sin comentario, y la nota da la lectura literal *leave place to your male brothers*.
«My Lord, a robber and thief whose sin has continued to be this, when he comes forth from the body, what is his punishment?" Jesus said : "When the time of such a one is completed through the sphere, the paralemptai of Adonis 3 come for him, and they bring his soul forth from the body, and they spend three days going round with it, teaching it of the creation of the world» — Libro IV, capítulo 146: el castigo del ladrón, con los paralemptas de Adonis; la nota remite al Apócrifo de Juan por ese nombre.
«And they cast it into a lame, crooked and blind body. This is the punishment of the thief» — Libro IV, capítulo 146: el ladrón vuelve a un cuerpo cojo, torcido y ciego, en la serie que liga cada pecado a una forma de cuerpo.
«A proud, scornful man, when he comes forth from the body, what will happen to him» — Libro IV, capítulo 146: la pregunta de Andrés por el soberbio y desdeñoso.
«And they cast it into a /ame 1 and ugly body, so that everyone continually despises it. This is the punishment of the proud and scornful man» — Libro IV, capítulo 146: el soberbio vuelve a un cuerpo cojo y feo para ser despreciado; la nota propone leer sordo en lugar de cojo.
«A pederast, what is the vengeance on him ?" Jesus said : "The measure of the perlerast and of the man with whom he sleeps is the same as that of the blasphemer. When now the time is completed through the sphere, the paralemptai of Jaldabaoth come for their souls, and with his 49 demons he takes revenge on them for eleven years. After these things they take them forth to rivers of fire and seas of boiling bitumen, which are full of pig 1-faced demon» — Libro IV, capítulo 147: la pregunta de Bartolomé y la respuesta, que la medida es la misma que la del blasfemo; la nota da la lectura literal *mountain-pig* y el OCR imprime *pederast* como *perlerast*.
«And there comes Jalouham 2 , the para/emptes of Sabaoth, the Adamas, he who gives the cup of forgetfulness to the souls, and he brings a cup full of the water of forgetfulness and he gives it to the soul, and it drinks it and forgets every place and all places to which it has gone. And it is cast into 3 a body in which it will spend its time 4 continuing to be troubled in heart. This is the punishment of the man who curses» — Libro IV, capítulo 144: la copa de olvido que Jalouham, paralemptes de Sabaoth el Adamas, da al alma antes de devolverla a un cuerpo; las notas dan tres variantes de Till y proponen leer Jalouham como Elohim.
«A continual blasphemer, what is his punishment? Jesus said: I "When the time of such a one is completed» — Libro IV, capítulo 146: la pregunta de Tomás por el blasfemo continuo; el tramo se corta antes de la nota y sigue en la plana 781.
«We have heard that there are some upon the earth who take male sperm and female menstrual blood and make a dish of lentils and eat it, saying: 'We believe in Esau and Jacob' 1• Is this then a seemly thing or not» — Libro IV, capítulo 147: la pregunta de Tomás por quienes dicen creer en Esaú y Jacob; la nota remite a los Libros de Jeu y a Epifanio sobre los gnósticos libertinos.
«Jesus however was angry with the world at that time. And he said to Thomas: "Truly I say that this sin surpasses every sin and every iniquity. (Men) of this kind will be taken immediately to the outer darkness, and will not be returned again into the sphere. But they will be consumed and perish in the outer darkness, the place in which there is no pity, nor is there light. But there is weeping and gnashing of teeth *. And every soul which is taken to the outer darkness is not returned again, but is destroyed and dissolves» — Libro IV, capítulo 147: la única vez que el texto dice a Jesús airado con el mundo, y la sentencia de que ese pecado supera a todos; el signo remite en nota a Mateo 8.12.
«A man who has not committed sin, hut has continually done good, but he has not found thy mysteries in order to pass the archons: when he comes forth from the body, what will be done with him» — Libro IV, capítulo 147: la pregunta de Juan por el justo sin misterios, que vuelve la del Libro III; el OCR imprime *but* como *hut*.
«and they take his soul with joy and gladness. And they spend three days going round with it, teaching it of the creation of the world with joy and gladness. After these things they take it down to Amente, and teach it of the places of correction in Amente. But they will not take revenge on it in them. But they will only teach it of them, and the smoke of the flame of the punishments only reaches it a little. After these things they take it forth upon the way of the Midst, and teach it of the punishments of the ways of the Midst, and the smoke of the flame reaches it a little» — Libro IV, capítulo 147: al justo sin misterios se le enseñan los castigos sin aplicárselos, y solo lo alcanza un poco el humo de la llama; las notas dan tres variantes de Till, del manuscrito y de Schmidt.
«Afterwards a paralemptes of the Little Sabaoth, the Good, he of the Midst, also brings a cup which is filled with understanding and wisdom, and there is soberness in it. And he gives it to the soul, and it is cast into a body which is not able 1 to sleep nor is it able to forget, because of the cup of soberness which was given to it. But it will be a goad to its heart continually, to seek 2 for the mysteries of the light until it finds them, through the ordinance of the Virgin of the Light, and inherits the eternal light» — Libro IV, capítulo 147 y 148: la copa de sobriedad que se da al justo, contrapuesta a la del olvido, y que lo vuelve aguijón para buscar los misterios; las notas dan las variantes de Till y de Schmidt, que lee *a whip … to ask*.
«A man who has committed every sin and every iniquity, and has not found the mysteries of the light, will he receive the punishment for them all at once?" Jesus said: "Yes, he will receive it. If he has committed three sins he will receive the punishment for three» — Libro IV, capítulo 148: la regla de proporción entre número de pecados y número de castigos.
«Such a one who has committed every sin and every iniquity, and finds the mysteries of the light, and performs them and completes them, and does not ceasc from them nor does he commit sin : he will inlzerit the Treasury of the Light» — Libro IV, capítulo 148: el que pecó de todo y halla al fin los misterios hereda el Tesoro de la Luz si no vuelve a pecar.
«Now when Jesus had said these things to his disciples in the midst of Amente, the disciples cried out and wept: "Woe, woe to the sinful men upon whom rests the negligence and the forgetfulness of the archons, until they come forth from the body and are cast into these punishments. Have mercy on us, have mercy on us, thou Son of the Holy One, and have compassion on us, so that we are saved from these punishments and these judgments which are prepared for sinners, since we also have sinned, our Lord and our Light» — Libro IV, capítulo 148: el llanto de los discípulos que cierra el texto del códice, con la confesión de haber pecado también ellos.
«the righteous. They came forth three by three to the four regions 1 of the heavens. They preached the Gospel of the Kingdom in the whole world while the Christ worked with them through the word of confirmation and the signs which followed them and the marvels. Andin this way the Kingdom of God was known upon the whole earth and in the whole world of Israel, as a witness to all peoples which exist from the places of the East to the places of the West» — Libro IV: la adición tardía que cierra el manuscrito, de otra mano, con la predicación del Evangelio del Reino en el mundo entero; MacDermot la sitúa en 385.1-8 en la nota que abre el texto, y las notas de esta plana dan la lectura literal de oriente y poniente.
«If he is a sinner worthy of the outer darkness; or if he has sinned according to the punishments of the rest of the punishments, and he has not repented; or if a sinful man has completed his number of cyc/es in the changes of the body and has not repented - now when these men of whom I have spoken come forth from the body and have been taken to the outer darkness, now at this time, if you want to return them from the punishments of the outer darkness and all the judgments, and return them to a righteous body which will find the mysteries of the light, and go to the height and inherit the Kingdom of the Light - perform the one mystery of the Ineffable which forgives sins at all times» — Libro III, capítulo 128: el único misterio del Inefable se declara el remedio para sacar de la tiniebla exterior incluso a quien agotó sus ciclos.
Sobre la obra
100 entradas — lo que el aparato y la investigación dicen de ella«However a modern English translation of this Coptic gnostic document has been lacking for some years, and it is advantageous that previously known gnostic writings should now be included in the Nag Hammadi Studies Series» — MacDermot abre el Foreword con el hueco que el volumen viene a llenar: no había traducción inglesa moderna de este documento, y le parece ventajoso que los escritos gnósticos ya conocidos entren en la serie Nag Hammadi Studies.
«The admirable edition and German translation by C. Schmidt, re-edited by W. Till (Bibi. 46 and 44) would be hard to supersede; for this reason a new edit'ion of the Coptic text is considered unnecessary» — MacDermot declara por qué no se reedita el copto: la edición y traducción alemana de Schmidt, reeditada por Till, le parece difícil de superar; el OCR parte *translation* y cuela un apóstrofo en *edition*.
«For easy reference to previous translations, all the indexes are based on the page numbers of Schmidt's edition of the Coptic text (Bibi. 46) which are retained in the present volume» — MacDermot explica que los índices se basan en los números de página de la edición copta de Schmidt, conservados en este volumen.
«Division of the text into paragraphs and numbered chapters corresponds to that in Bibi. 44. The verses of psalms are likewise numbered» — MacDermot declara que la división en párrafos y capítulos numerados no es del manuscrito sino la de Bibi. 44, la edición de Till, y que los versículos de los salmos van numerados igual.
«Although in the main the present translation closely follows that of Schmidt and Till, there are some minor differences» — MacDermot acota su propia dependencia de Schmidt y Till: en lo principal los sigue de cerca, con algunas diferencias menores que van a pie de página.
«Till's notes on Schmidt's translation, which appear in the Appendix to Bibi. 44, are also incorporated into the present footnotes» — MacDermot declara que las notas de Till al texto de Schmidt, publicadas en el apéndice de Bibi. 44, se incorporan a las notas de este volumen.
«Schmidt's footnotes to the Coptic text have been checked with the manuscript, and are given here in English translation» — MacDermot declara haber cotejado con el manuscrito las notas de Schmidt al texto copto y darlas aquí traducidas al inglés.
«His references to Schwartze's readings have been omitted» — MacDermot declara lo que sí retira del aparato de Schmidt: sus remisiones a las lecturas de Schwartze.
«lt seemed best to adopt a somewhat formal English prose style, and this, it is hoped, will be both suitable and not unduly archaic» — MacDermot enuncia su criterio de traducción: una prosa inglesa algo formal que no resulte indebidamente arcaica; el OCR imprime *It* como *lt*.
«lt will be seen that words of Greek origin are italicised. The alternative of giving the Greek words in brackets after the English words would have been very repetitive and would have added considerably to the cost of publication» — MacDermot explica la cursiva de las palabras de origen griego y por qué descarta la alternativa de ponerlas entre paréntesis tras la palabra inglesa: repetitiva y cara.
«Following Schmidt and Till, it was thought preferable to give words of uncertain meaning in transliteration, rather than to attempt a translation which might be misleading» — MacDermot declara que, siguiendo a Schmidt y Till, prefiere transliterar las palabras de sentido incierto antes que traducirlas y arriesgar una versión engañosa.
«The Bibliography represents a selection from what is now a considerable accumulation of literature» — MacDermot acota el alcance de la bibliografía: es una selección de una acumulación ya considerable.
«My acknowledgements are due to Gyldendal Publishers for permission to reproduce the Coptic text of Pistis Sophia; also to the Trustees of the British Museum and their successors in the British Library for facilities to study the manuscript in the Department of Oriental Manuscripts and Printed Books» — MacDermot agradece a Gyldendal el permiso para reproducir el texto copto y al British Museum y la British Library las facilidades para estudiar el manuscrito.
«My thanks are also due to the Editorial Board of the Nag Hammadi Studies for the opportunity to contribute to their series; in particular to my volume editor, Professor R. McL. Wilson, who has read through the translation and made many helpful suggestions» — MacDermot nombra a R. McL. Wilson como su editor de volumen y declara que él leyó la traducción entera.
«Askew was a collector of old manuscripts, and be bougbt tbe codex from a bookseller (probably in London) in 1772. 1 After tbe deatb of Askew tbe manuscript was bougbt by tbe Britisb Museum» — MacDermot fecha en 1772 la compra del códice a un librero, probablemente en Londres, y consigna la adquisición posterior por el British Museum.
«C. G. Woide, to wbom Askew gave tbe task of studying tbe manuscript, first brougbt it to the attention of tbeological readers, 3 introducing it under tbe title "Pistis Sopbia" wbicb it bas since retained» — MacDermot adjudica a C. G. Woide la introducción del manuscrito a los lectores teológicos y el título *Pistis Sophia* con que se lo conoce desde entonces; el *3* es la llamada de nota del impreso.
«A copy of the wbole text was made by W oide, but never published» — MacDermot consigna la copia íntegra que hizo Woide y nunca se publicó; el OCR parte el apellido en *W oide*.
«The first parts to appear were tbe five "Odes of Solomon" which were published by the Danisb bisbop, F. Münter 4 in 1812» — MacDermot data en 1812 la primera publicación parcial, las cinco Odas de Salomón editadas por el obispo danés F. Münter; el *4* es la llamada de nota.
«This edition, containing a transcription of the text and a Latin translation, is an outstanding achievement, even by modern standards» — MacDermot califica de logro notable, incluso para criterios modernos, la edición de Schwartze y Petermann con transcripción y traducción latina.
«A French translation by E. Amelineau in 1895 was the first to appear in a modern language (Bibi. 2)» — MacDermot data en 1895 la traducción francesa de Amelineau como la primera a una lengua moderna.
«The only other English translation of the whole text was that of G. Horner which appeared in 1924 (Bibi. 22)» — MacDermot registra la traducción inglesa de G. Horner de 1924 como la única otra del texto completo.
«He was given the task of editing and translating the then known Coptic gnostic texts by the Kirchenväter-Kommission (now the Kommission für spätantike Religionsgeschichte) of the Berlin Akademie der Wissenschaften» — MacDermot consigna el encargo que recibió Schmidt de la Kirchenväter-Kommission de la Academia de Berlín: editar y traducir los textos gnósticos coptos entonces conocidos.
«Since this date there have been no further editions of the text» — MacDermot fecha en 1925 la última edición del texto copto y declara que después no hubo otras.
«He followed Schmidt's versions closely, giving his own alternative renderings of certain passages in an appendix» — MacDermot describe el trabajo de Till sobre las traducciones de Schmidt: las sigue de cerca y pone sus propias versiones alternativas en un apéndice.
«Four leaves from the inside of one quire are missing, so that there is a lacuna between pages 336 and 345» — MacDermot localiza la laguna del códice: faltan cuatro hojas del interior de un cuaderno, entre las páginas 336 y 345.
«The tirst two blank and unnumbered pages and the last four are also missing» — MacDermot consigna que faltan también las dos primeras planas en blanco y sin numerar y las cuatro últimas; el OCR imprime *tirst* por *first* en toda esta plana.
«The state of preservation of most of the text is very good. On parts of some pages the ink has faded, and in these places the script is only just legible» — MacDermot describe el estado del manuscrito: muy bueno en su mayor parte, con tinta desvaída y escritura apenas legible en partes de algunas planas.
«The second column of p. 114, which was left blank, was later tilled with text by another hand» — MacDermot consigna que la segunda columna de la página 114, dejada en blanco, la rellenó después otra mano.
«A title at the head of this page : The Second Book of the Pistis Sophia is a later addition» — MacDermot declara tardío el encabezado *The Second Book of the Pistis Sophia* que abre la página 115 del manuscrito.
«Schwartze died before its publication, and the manuscript which he left was published postumously by J. H. Petermann (Bibi. 51)» — MacDermot consigna que Schwartze murió antes de publicar y que J. H. Petermann sacó póstumamente el manuscrito que dejó.
«The leaves measure 21 x 16.5 cms. The text is written in two columns on both sides of the leaves (354 sides), and is the work of two scribes» — MacDermot sigue con la medida de las hojas y el reparto de manos: texto a dos columnas en las dos caras, 354 caras en total, obra de dos copistas; es la continuación del tramo anterior, ya en la plana siguiente.
«The first scribe numbered the pages on the rectos only, the second on rectos and versos. The book consists of 23 quires, the tirst of which consists of 6 leaves, the last of 4 leaves, and the remainder each of 8 leaves» — MacDermot distingue a los dos copistas por cómo numeran —el primero solo los rectos, el segundo rectos y versos— y da la fábrica del libro en 23 cuadernos.
«The manuscript, which now consists of 174 leaves in a modern» — la Description of the Manuscript de MacDermot abre con la materialidad del códice: 174 hojas en encuadernación moderna; el tramo se corta antes del folio *XII* y sigue en la plana siguiente, *binding, originally comprised 178 1eaves of parchment*, con el uno tipográfico del OCR por la ele.
«Book Three thus begins on p. 235 (Schmidt 256), and ends on p. 318 (Schmidt 352). A title similar to that of Book Two stands below the last line of the first column on p. 318» — MacDermot delimita el Libro III en el manuscrito y señala el título análogo al del Libro II al pie de la primera columna de la página 318.
«Book Four begins in the second column of p. 318 (Schmidt 353) and ends in the second column of p. 354 (Schmidt 384). A paragraph in a later hand stands at the head of the first column of p. 354» — MacDermot delimita el Libro IV y consigna el párrafo de mano posterior que encabeza la primera columna de la página 354.
«It may be noted here that there is a considerable Iack of homogeneity in composition» — MacDermot enuncia la falta de homogeneidad de composición del texto; el OCR imprime *lack* con ele mayúscula.
«Even within the individual books the narrative appears to rely upon a number of documents placed in approximate sequence» — MacDermot describe cómo lee la factura del texto: incluso dentro de cada libro el relato se apoya en varios documentos puestos en secuencia aproximada.
«As the various "documents" contain different portions of the account, this gives rise, on the one hand, to repetitions - some episodes are described more than once - and on the other, to anomalies in the names of the speakers» — MacDermot deriva de esa factura dos efectos: repeticiones de episodios y anomalías en los nombres de quienes hablan.
«Thus the central figure in Book One is named as Jesus; in Book Two, as the First Mystery, then as Jesus and at the end, as the Saviour; in Book 111, as Jesus and the. Saviour alternately; and in Book IV, as Jesus» — MacDermot enumera cómo cambia el nombre de la figura central libro por libro: Jesús, el Primer Misterio, el Salvador; el OCR imprime el romano III como *111* y cuela un punto en *the. Saviour*.
«Mary Magdalene appears as Maria and Mariam (Mariham) in different parts of the text» — MacDermot consigna las variantes con que aparece María Magdalena en distintas partes del texto.
«Book II, pp. 127-255, (Chapters 63-101). Initial title (in a late hand) The Second Book of the Pistis Sophia; final title (original) A part of the Books o.f the Saviour» — MacDermot da los dos títulos del Libro II: el inicial de mano tardía y el final, original; el OCR cuela un punto en *o.f*.
«Book III, pp. 256-352, (Chapters 102-135). Final title (original) as in Book II. Book IV, pp. 353-384, (Chapters 136-148). Untitled» — MacDermot cierra el reparto por capítulos: el Libro III con el mismo título final que el II, y el IV sin título.
«Survey of the post-resurrection teaching of Jesus; description of the coming down of a light-power upon him on the Mount of Olives in the presence of his disciples; bis ascension and descent» — el Summary of Contents de MacDermot resume los capítulos 1 a 6: la enseñanza tras la resurrección, la bajada de un poder de luz sobre Jesús en el Monte de los Olivos y su ascensión y descenso; el OCR imprime *his* como *bis*.
«13 repentances of the Pistis Sophia, spoken by Jesus, interpreted by various disciples, citing passages from the Psalms» — MacDermot resume el núcleo del Libro I: trece arrepentimientos de la Pistis Sophia dichos por Jesús e interpretados por varios discípulos con pasajes de los Salmos.
«Another account by Jesus of his passing through the aeons wearing the garment of light; account of his finding of the Pistis Sophia below the 13th aeon; her recognition of the garment of light; the leaving of the 13th aeon by the Pistis Sophia» — MacDermot resume los capítulos 28 a 31: el paso por los eones con el vestido de luz, el hallazgo de la Pistis Sophia bajo el eón decimotercero y la salida de ella de ese eón.
«Account by the First Mystery of the affiictions of the Pistis Sophia by the Authades and Adamas, the Tyrant, in the Chaos; her cry for help; the sending of Michael and Gabriet to carry her on their hands and to guide her out of the Chaos; the outpouring of light which became her crown. The trampling upon the powers of the Chaos · by the Pistis Sophia and the First Mystery. Interpretation by James, citing Psalm 90» — MacDermot resume los capítulos 66 y 67: las aflicciones de la Pistis Sophia por el Autoengendrado y Adamas el Tirano, su grito, el envío de Michael y Gabriel para sacarla del Caos, y la interpretación de Santiago; el OCR imprime *afflictions* como *affiictions* y *Gabriel* como *Gabriet*.
«Answers by Jesus to questions by the1 disciples : on the 24 invisible ones; on the precedence of souls which .. have received mysteries in this world over all those within the Treasury of the Light; on the magnitude of the helpers; on the ranks to which souls may go, according to the mysteries they have received» — MacDermot resume los capítulos 83 a 90: los veinticuatro invisibles, la precedencia de las almas que han recibido misterios en este mundo y los rangos a los que pueden ir las almas según el misterio recibido.
«Answer by Jesus to a question by Maria on the outer darkness and places of punishment; the dragon of twelve chambers, having its tail in its mouth; the names of the archons of each chamber» — MacDermot resume el capítulo 126: la tiniebla exterior y los lugares de castigo, el dragón de doce cámaras con la cola en la boca y los nombres de los arcontes de cada cámara.
«Ritual prayer of Jesus after his resurrection, in the presence of his disciples; description of the flight of the heavens, the world and the sea to the west, with Jesus and the disciples standing in the air in the way of the M idst» — MacDermot resume el capítulo 136, que abre el Libro IV: la oración ritual de Jesús tras la resurrección y la huida de cielos, mundo y mar hacia el poniente con Jesús y los discípulos en el aire; el OCR parte *Midst*.
«Discourse by Jesus on the Separation of the archons according to their practice of the mysteries of sexual intercourse; on five archons which are identified as planets; on another five archons which incite men to wickedness, and Iead them to destruction» — MacDermot resume los capítulos 137 a 140: la separación de los arcontes según su práctica de los misterios de la unión sexual, cinco arcontes identificados con planetas y otros cinco que incitan al mal; el OCR imprime *lead* con ele mayúscula.
«Vision by the disciples of fire, water, wine and blood; mysteries of the light brought by Jesus into the world, which forgive sins» — MacDermot resume los capítulos 141 a 143: la visión de fuego, agua, vino y sangre, y los misterios de la luz que perdonan los pecados.
«(Interruption by lacuna of 8 pages) 144-148 Answers by Jesus to questions on the punishment of various sins; prayer to Jesus for compassion, spoken by the disciples in Amente» — MacDermot marca dentro del sumario la laguna de ocho páginas y resume los capítulos 144 a 148: los castigos de los pecados y la súplica de compasión dicha por los discípulos en Amente.
«Round brackets in the translation indicate material which is useful to the English version, but not explicitly present in the Coptic» — los Sigla del volumen explican el primer signo del aparato: los paréntesis marcan material útil al inglés que el copto no trae explícito.
«Pointed brackets in the text and translation indicate conjectural emendments. The actual readings of the manuscript and Iitera! translations of the text are given as notes to the text and translation respectively» — los Sigla explican los paréntesis angulares como enmiendas conjeturales, y remiten las lecturas reales del manuscrito y las traducciones literales a las notas; el OCR imprime los angulares como paréntesis redondos.
«Square brackets in the text and translation indicate dittography or other material erroneously interpolated by the scribe which should be omitted in the translation» — los Sigla explican los corchetes: ditografía u otro material interpolado por error del copista, que se omite en la traducción.
«The page numbers of the text and translation correspond, but the line numbers apply to the text only» — la Note del volumen advierte que las páginas de texto y traducción se corresponden pero los números de línea valen solo para el copto.
«Where the notes refer to alternative renderings of the translation, Schmidt = Schmidt's translation, edited by Till (Bibi. 44, pp. 1-254); Till = Appendix by Till (ibid., pp. 369-82)» — la Note fija la convención con que el aparato nombra a sus dos voces alternativas: *Schmidt* es su traducción editada por Till, *Till* es el apéndice de Till.
«Since the publication of The Nag Hammadi Library in English based on the Facsimile Editions of the Nag Hammadi texts, previous systems of page numbering have been superseded» — la hoja de erratas pegada en la portadilla advierte que los sistemas de numeración anteriores quedaron superados por The Nag Hammadi Library in English.
«the first hand runs to 23.15; the secondhand continues until 212.18; the first handbegins again there and completes the main text to 384.23; 385.1-8 is in a later hand» — la nota que abre el texto reparte el manuscrito entre las manos de los copistas y sitúa en 385.1-8 la adición tardía; el OCR pega en el crudo *secondhand* y *handbegins*, y rinde el numeral de la nota como una I.
«Foreword . Introduction CONTENTS History of the Askew Codex Description of the Manuscript Summary of Contents Abbreviations Sigla Note (Book I) (Book II) (Book 111) . (Book IV) . Bibliography THE TEXT AND TRANS LA Tl ON Key to Words of Greek Origin Greek Words . Selected Words of Coptic Origin» — el Contents del volumen, con las secciones del aparato y los cuatro libros; los folios que lo acompañan van en romanos para los preliminares y en arábigos desde el texto.
«remaining errors are my responsibility. To Professor Martin Krause, for bis kind encouragement over many years, I would also like to express my gratitude. Department of Egyptology, University College, London» — el Foreword se cierra con la asunción de los errores y el agradecimiento a Martin Krause; el tramo se corta antes del folio romano *IX* y de la firma que lo sigue, *VIOLET MACDERMOT*, y el OCR imprime *his* como *bis*.
«Corpus Hermeticum (A. D. Nock and A. J. Festugiere. Paris, 1960). A Coptic Dictionary (W. E. Crum. Oxford, 1962)» — las Abbreviations del volumen registran el Corpus Hermeticum en la edición de Nock y Festugière y el diccionario copto de Crum entre las obras de referencia.
«Bruce Codex .The Books of Jeu. The Untitled Text» — las Abbreviations registran los dos tratados del Códice Bruce, los Libros de Jeu y el Texto sin título, que el volumen abrevia Ju y U y cita constantemente en las notas; el punto pegado a *The* es del impreso.
«Nag Hammadi Codices II, I II, 2 II, 3 II, 4 II, 5 111, 2; IV, 2 V, I V, 5 VII, I VIII, I The Apocryphon of John. The Gospel of Thomas. The Gospel of Philip. The Hypostasis of the Archons. On the Origin of the World. The Gospel of the Egyptians. Eugnostos the blessed. The Apocalypse of Adam» — las Abbreviations enumeran los escritos de Nag Hammadi con que el aparato coteja el texto, del Apócrifo de Juan al Apocalipsis de Adán.
«Amelineau, E. La Pistis Sophia: ouvrage gnostique de Valentin, traduit du Copte en frant;:ais avec une introduction. Paris, 1895» — la bibliografía abre con los asientos por orden alfabético; el de Amelineau imprime en el título la adjudicación a Valentín, que es del siglo XIX y no del texto; entrada de bibliografía, extraída con la guarda anticosido apagada por llevar año entre paréntesis.
«Harnack; A. von. "Über das gnostische Buch Pistis Sophia". TU 7/2. Leipzig 1891» — la bibliografía registra el estudio de Harnack sobre el libro gnóstico Pistis Sophia; entrada de bibliografía, con la guarda anticosido apagada.
«Jonas, H. Gnosis und spätantiker Geist; Teil I: Die mythologische Gnosis mit einer Einleitung zur Geschichte und Methodologie der Forschung» — el único asiento de Jonas en la bibliografía es su *Gnosis und spätantiker Geist*, no *The Gnostic Religion*: la ficha de esa obra inglesa no se cita desde aquí por eso; entrada de bibliografía, con la guarda anticosido apagada.
«Schmidt, C. "Die Urschrift der Pistis Sophia." ZNW 24 (Giessen 1925) 218-40» — el asiento del propio Schmidt sobre el escrito original de la Pistis Sophia; entrada de bibliografía, con la guarda anticosido apagada.
«Widengren, G. "Die Hymnen der Pistis Sophia und die gnostische Schriftauslegung," Liber Amicorum: Studies in honour of C. J. Bleeker (Supplements to Numen, XVII; Leiden: E. J. Brill, 1969), 269-81» — el asiento de Widengren sobre los himnos de la Pistis Sophia, publicado por la misma casa que edita este volumen; entrada de bibliografía, con la guarda anticosido apagada.
«Ahstinenee ~yKpat&ta 210 Aecompany, to dKoAou9&iv 283, 288, 297, 343, 345, 346 A ceord, to O'UI.I!p(J)VEiV 342, 349» — el Key to Words of Greek Origin abre con las palabras griegas que la traducción imprime en cursiva, cada una con su forma griega y las páginas de Schmidt; el OCR corrompe las entradas inglesas.
«Believe, tn 7tiO't&6&tv 47, 56, 57, 75, 79, 80, 81, 85, 92, 93 etc. Beneflcent XPTJO't~ 54, 82, 103, 152, 155, 181, 183 Beyond napci 4 etc» — la entrada de *believe* es de las más largas del léxico, con la lista de páginas cortada por *etc.*.
«Demon liotj.l6vtov 77, 138, 140, 143, 146, 171. 213. 258, 279, 359, 361» — la entrada de *demon* del léxico griego, con sus planas en la numeración de Schmidt.
«Forefother ltpoltcitcop 19, 23, 24, 40, 43, 186, 216, 230, 231» — la entrada de *forefather* del léxico, que el OCR imprime *Forefother*.
«/nfluence dnottA.EcrJla 25, 26, 27, 30, 31, 38» — la entrada de *influence*, el término astrológico que recorre el libro I, con su griego *apotelesma*.
«Motionless dKlVTJTOc; 221 Movement Kivl'J(nc; 210 Murderer cpov&6c; 309, 320» — las entradas de *motionless*, *movement* y *murderer* del léxico griego.
«Persecution öu:oyjl6~ II, 328» — la entrada de *persecution* del léxico griego.
«Righteous liiKatoc; 55, 89, I 03, 123, 124, 128, 235, 240, 241. 261, 262, 276, 277, 323, 324 etc» — la entrada de *righteous* del léxico griego, con su lista de planas cortada por *etc.*.
«Staler crmt~p 292 Still Ölqt~V 248 Slill see }' el» — las entradas de *stater* y *still* del léxico; el estáter es la moneda de la parábola que Maria interpreta en el libro III.
«Vengeance tlJlCOpia 380 V esse/ O"Ktßo-; 89; also Instrument 177 Viilage KWJl'l in, 273» — las entradas de *vengeance* y *village* del léxico griego.
«dyn96v 82, I 02, 165, 182 dyaOo~ 12, 14, 28, 79, 80, 94, 123, 124, 125, 127, 128, 129 etc. dyaltTJ to8 dyydov 369» — el índice de Greek Words da las formas griegas por orden del alfabeto griego, con sus planas.
«anmca9tcrtavat 90 ano>..oy(a 229, 236, 243, 244, 247, 278, 289, 290, 291, 292 etc. QltOÄilt:lV 287, 289 an6v01a 259» — entradas del índice de palabras griegas.
«litli~ra>..1ta 74. I 03, 174 lilliu!Jrn; (lilliu!Jot) 365» — entradas del índice de palabras griegas.
«OT)piov 35, 77, 211, 212, 336, 341, 345 9T)craup6~ö 2 etc» — la entrada de *thesauros*, el Tesoro de la Luz, cuya lista de planas el índice corta con *etc.* por ser demasiado larga.
«A.Ettonpyöt; 2, 14, 35, 77, 215, 258 etc. A.r.ntöv 295 A.f.mv 366» — entradas del índice de palabras griegas, con el *leon* de la potencia de rostro de león.
«OÖ 116VOV 147, 201, 232, 241, 253, 265, 266, 276, 277 etc. oöv 183, 184, 191, 195, 196, 199, 200, 201 etc. oöpav6t; 370» — entradas del índice de palabras griegas.
«npoa&UXF:cr0at 303, 305, 307, 327 ltp0<1EUXI'J 209, 327, 353 npompopa 369, 370, 371, 372 npotpi:lt&\V 120, 220 npotpmvr.u~tatoc; 226» — entradas del índice de palabras griegas, con *prosphora*, la ofrenda del rito del libro IV.
«tptöi>VUIU.; 2, 19, 186, 216, 230, 262, 356, 373, 382 tptliUVUJlO.; 23, 24, 40, 42, 43, 44, 105 tpl!tVF.UJlUto.; 206, 207, 224, 225 tpoqn'J 341, 342, 366» — las entradas de los triples poderes y los triples espirituales en el índice griego.
«Abominalion 74 Abyss 53. 54 Adulterer 320; Adultery 209, 259, 364, 371» — el índice de Selected Words of Coptic Origin da las palabras coptas por su traducción inglesa; el OCR imprime *Abomination* como *Abominalion*.
«Fire 39, 46, 240, 271, 321, 373; also 257, 258, 361; - of the height 214; - of the punishment 209; - of wisdom 77, 78, 299; baptism of- 372; river of- 374, 375; sea of- 374, 375» — la entrada de *fire* del índice copto, con sus subdivisiones, el fuego de la altura, el del castigo, el de la sabiduría, el bautismo de fuego y los ríos y mares de fuego.
«Name; mystery of the- 19, 21, 22. 40, 41. 42. 69. 80. 85, I 07; r,reat - 367 Night 142, 145» — la entrada del misterio del nombre en el índice copto.
«Tree; fig - 311 ; olive - 103 ; the live trees 3, 18, 191, 194, 197, 217, 231 Triangle 30, 31, 38» — la entrada de *tree* del índice copto, con la higuera de la parábola, el olivo y los cinco árboles.
«Aberamentho: = Jesus _,RGp.\.Mt:ltlOW (.\.S€p}.NGNOW) 354, 360, 367 Abiut : paralemptes of Ariel» — el índice de Proper Names da cada nombre con su glosa y su forma copta; Aberamentho se identifica con Jesús.
«David : the prophet A..\ ymA. (Al. y·iA) 52, 58, 62, 66, 73, 76, 78, 81, 88, I 00, 102, 107, 111, 119, 120, 124, 125, 127, 142, 144, 146, 148, 151. 163, 165, 167, 174, 177, 181, 183, 302 Egypt: Kl 11'-IC 27, 28 Elias : the prophet» — las entradas de David y de Elías en el índice de nombres propios, con sus formas coptas.
«Marchur: hlack hull-faced archon in the 5th chamber of the outer darkness tH.pxoyp J 18 Maria Magdalcnc: ~'-~P12..\I'-t {1'-t..\PI..\) M.~r A..~>..IINII 26, 28, 29, 33, 34, 43, 52, 56. clc. Maria: molher of Jcsus» — el índice de nombres propios distingue a Maria Magdalena de Maria madre de Jesús con entradas separadas, como el texto las distingue en el cuerpo.
«Zarmaroch: archon with 7 dragon-heads, in the lOth chamber of the darkness z_,.pM_,.pwx 319 Zeus: 5th of the great archons of the sphere» — las últimas entradas del índice de nombres propios, con Zeus glosado como quinto de los grandes arcontes de la esfera.
«OLD TESTAMENT Gen. 84.11 119. 120. 121, 122, 124, 8.4 349» — el índice de References abre por el Antiguo Testamento y muestra cómo el volumen imprime a dos columnas entreveradas: la referencia del Génesis 8.4 y la del salmo 84.11 salen en el mismo renglón de la capa de texto, y la intercalación se conserva dentro de las comillas; el tramo se corta después del encabezado corrido *REFERENCES*.
«NON-CANONICAL LITERATURE Agrapha 348, 350 Odes of Solomon Apocrypha I, 232, 244, 328 6.7-15 132-133 Acts of Thomas 22.1-12 157-158 II, 31, 39 3 25.1-11 151-152 108-113 9 Psalms of Solomon Ascension of lsaiah (Eth.) 5.1-9 114-115 XI 24-28 12, 21 19.1-4 117» — el índice de References abre una sección de literatura no canónica con los agrapha, los Hechos de Tomás, la Ascensión de Isaías, las Odas de Salomón y los Salmos de Salomón; las dos columnas del impreso salen entreveradas en la capa de texto y la intercalación se conserva dentro de las comillas.
«GNOSTIC LITERATURE Bruce Codex 133 13 Books of Jeu 134 19, 43 39 368 140 359 43 9 141 364 47 2, 25 Untitled Text» — la sección de literatura gnóstica del índice de References registra el Códice Bruce con los Libros de Jeu y el Texto sin título, las dos obras que el aparato de MacDermot cita en casi cada plana; la intercalación de columnas es del escaneo.
«10.4 353 3.18 353 10.11, 12 273 4.9 26, 28, 52, 70, 72, 150, 198, 10.12, 13 274 199, 313, 317» — el índice de References registra los pasajes evangélicos citados en el libro; la entrada de Marcos 4.9, la fórmula de quien tiene oídos, es la más repetida de todo el volumen; las dos columnas del impreso salen entreveradas y el tramo se corta después del encabezado corrido *REFERENCES*.
«111, 2 Gospel of the Egyptians 90 26 42 13 Nag Hammadi Codices 43 3 II, I Apocryphon of John 50 3 15 243 58 14 21, 26 63 64 3, 12 II, 2 Gospel of Thomas IV, 2 Gospel of the Egyptians 84 3, 26, 300 52 3, 13 86 350 62 3 90 102 VII, I Paraphrase of Shem» — el índice de References coteja el texto con los escritos de Nag Hammadi, del Evangelio de los Egipcios a la Paráfrasis de Sem; las dos columnas del impreso salen entreveradas en la capa de texto y la intercalación se conserva dentro de las comillas; el OCR rinde el romano III como tres unos.
Conceptos tratados
Gnosis (conocimiento salvífico) — El vestido de luz contiene «the gnosis of all gnoses», y el conocimiento del Todo se identifica con la una palabra del Inefable: quien la halla sabe de qué modo quedó asentado el mundo y por qué existe el Todo, y el hablante se identifica con ese conocimiento.
Iniciación (recepción por grados / metamorfosis del ser) — El rango que cada alma hereda es exactamente el del misterio que recibió, y no puede subir a los de arriba aunque sí bajar a los de abajo; sin el signo del misterio no hay paso a la luz ni para el justo sin pecado.
Secreto (lo que se jura no fijar por escrito) — El misterio del bautismo se manda ocultar salvo a quien cumpla lo mandado, y a quienes se burlan de los misterios recibidos se les retiran y quedan extraños a ellos para siempre.
Daimon (entidad intermedia, ni ángel ni demonio) — La contraparte espiritual se describe como enemiga del alma que la mueve por sueños y deseos; y los cinco arcontes del camino del Medio mandan multitudes de demonios que entran en los hombres, cada uno por un vicio y con su cifra de años de castigo.
Horas planetarias — Los cinco grandes arcontes de la esfera se nombran Cronos, Ares, Hermes, Afrodita y Zeus, cada uno con una potencia atada por Jeu y con un nombre imperecedero propio; Zeus pasa trece meses en cada eón.