The Interpretation of Knowledge
NHC XI, 1
The following translation has been committed to the public domain and may be freely copied and used, changed or unchanged, for any purpose. It is based on the Coptic text of Nag Hammadi Codex XI, 1. The Nag Hammadi texts were written in the fourth century, subsequently buried, and then rediscovered in 1945. Building on Paul’s extended metaphor of the Body of Christ, this tractate emphasizes the interdependence of all members of the Church.
This translation from the Coptic is by Samuel Zinner and was edited by Mark M. Mattison with the generous support of Other Gospels. Zinner’s translation is based on the Coptic text in James M. Robinson. Editor. The Coptic Gnostic Library. Vol. 5. Leiden/Boston: Brill, 2000, 32‒75. Zinner also consulted Turner’s translation in The Coptic Gnostic Library. Vol. 5, and Einar Thomassen’s translation in Marvin Meyer. Editor. The Nag Hammadi Scriptures: The International Edition. New York: HarperOne, 2007, 654‒662.
Symbols
[ ] Gap in the text (known as a “lacuna”)
( ) Editorial insertion to clarify the text
< > Editorial correction of a scribal error
[1] Page number of the Coptic codex (hyperlinked)
(vacat) Empty space in the line
The [Interpretation] of [Knowledge]
Introduction: Attaining Conviction
[1] [. . . they attained] conviction, [not] by means of [signs], and miracles, and deceitful marvels. [The likeness] that came to exist by means of [them followed] after him, yet by means of [rebukes] and disgraces. Before [they experienced] a vision, [they ran away without] having heard [that Christ] had been crucified. [Our] generation, [however], is running away, given that it is not yet [convinced Christ lives], so that our faithfulness [may] be holy, pure, [trusting] not in its actions, but [preserving] it, rooted in [him, so that we may] say [our] perseverance depends on the [cross], because each is [convinced by what] he already thinks. If [he does not think so, nothing] can [convince] him. It is, however, great for one to have conviction [while still abiding] in unbelief, [that] is, in the world, [because] the world [is where] unbelief [and death] are, but death [exists as] [2] [. . . likeness, and] they will [not] be convinced.
Conviction is [something] holy [. . .]. The contrary is [lack of conviction concerning the likeness]. What he bestows on them will [support] them. They were not able [to attain] indestructibility [. . .] will become [. . .] reveal [. . . those who] were dispatched [. . .], because [he who] is in anguish [will not be convinced]. He can produce a [large congregation] out of [a small gathering].
The Savior and Sophia
He became an [emanation] of the trace, because [some] even say that [he] is apprehended [by his] trace. The structure [apprehends by the] likeness, but God [knows by] his limbs. [He knew them] even before they were begotten, [will come to know] concerning him, and he who [begot each] from the [beginning will dwell inside] them. He will [reign over them], because it [has to be] that [each] [3] [. . .].
[. . . after turning his attention to her, the] Savior retreated from there, given that it was [appropriate. She] indeed knows [him], but [carnal] was the Logos [she obtained] as husband. However, [she] exists [. . .], given that [. . .] also [. . .] she [produced] us as knowing [. . .]. This [is] a marvel of hers, [given that] she makes us surmount [every] thing we must endure. [This, however, is] the marvel, that he loves [the one who] first [. . . a] virgin. It is [indeed] appropriate to [. . .] to her [. . .] until death [. . .], it being appropriate for one to labor [4] [. . .].
Consequently, [she deferred] to him on [the way]. He was [. . .] our sight [. . .] virgin, like that of [. . .] here beneath, and we see [. . . as though] she were dead [. . .] that [in] which light dwells. She who is dead [. . .] the [. . .] these mighty [powers] will bestow it on [her from] above [. . .] the [. . .] young girl [. . .] on account of him. She [. . .] to [. . .], he became [. . .] in the [. . .] Logos, given that he [. . .] to the [. . .]. He [5] [. . .].
The Sower, the Savior, and the Good Samaritan
[. . .] in [. . .] originated from there. [Some fell] on the path, others [(fell) on the rocks], but others he [sowed among thorns], while yet others [brought forth] grain [. . .] and the shadow. Behold! [. . .] to hand us over [to . . .] of this [. . .] before the souls have left from [. . . those who] are being killed.
He, however, was persecuted there on the track the Savior produced, but he was crucified, and he died, not [his] own [death, because] he did not deserve to die, [but (he died) for] the Church of mortals. He, [however, was] nailed, so that [they] could stay with him in the Church, [because he instructs] her using humiliations, given that he [bore] what he had suffered, because Jesus is an example for us on account of [6] [. . .].
[. . .] this [. . .] the entire [. . .], and [. . .] the bitterness of the [world . . .] us together with [. . .] by the seditionists [. . . from] Jerusalem [. . .] down to Jericho [. . .] they obtained [. . .] because [. . .] down to [. . .].
Look [. . .], [we] are restrained by complete destitution, the last of our belongings taken away, given that it [brought] us down and bound [us] with fetters of flesh. (vacat) Given that the body is a temporary housing which the principalities and [the powers] possess as a dwelling-place, the inner man, [after being] jailed in the (bodily) mold, [was forced to suffer all manner of] suffering, [given that he] was compelled to serve [them], and they forced him to follow [their] actions. They split the Church in order to inherit a share in [7] [. . .].
[. . .] this [. . .] power for [. . .], however, [. . .] is [. . .] the [. . .], it being the beauty that will [. . .] all, they desired to [. . .] and you were with [. . .] they were battling with [. . .] like others [. . .] virgin [. . .] to destroy [. . .] wound [. . .] this [. . .] to destroy her, [. . .] wound [. . .]. She, however, [. . .] her, given that they had [. . .] indestructible. This [. . .] that he should continue [. . .] virgin [. . .]. Her beauty [. . .] loyalty [. . .], and consequently, on account of this [. . .] her. He hurried [. . .] he did not tolerate [. . .] they disgraced [her . . .], because when the mother had [8] [. . .].
[. . .] the mother [. . .] her opponent [. . .] instruct [. . .] force [. . .] nature [. . .] contemplate the young girl [. . .] he cannot [. . .], however, first [. . .] the contrary [. . .]. However, [in what] way [. . .] the young girl [. . .] he could not [. . .] he became [. . .] killed her [. . .] alive [. . .] he considered her [. . . surpassing] life, [. . .], given that he is aware that should [. . .] the world made her [. . .] him to raise [. . . pass] upward from out of [. . .] on the regions [. . . those] who reign over [them . . .]. He, however, emptied out himself [. . .], in [which] he dwelt [. . .], the Father of the All [. . .] be more. To her [. . .] him, he being [9] [. . .].
He Instructed the Church
[. . .] just like [. . .] into [. . .]. He possesses them [. . .] each [will be] deserving [. . .] accepting him, and [. . .] even though he hides himself, like a god, and allows himself to be imbricated in created entities, even annihilating them, because [he] spoke with the Church, [becoming] for it an instructor of deathlessness, and annihilating the proud [teacher] by [instructing] her to [die], and [this instructor produced] a school of [life], because [this instructor possesses] an alternative school. [He] instructed us in the [. . .] letters. He removed [us] from the letters of the world, those by which we were instructed concerning our death.
His instruction, however, was this: “Call no one your father on earth. Your Father is One, who is in heaven. You are the light of the world, being my brothers and companions, who fulfill the will of the Father, because what does it profit you should you gain the world and lose your life? This is because when we dwelt in the darkness, we used to call many ‘father,’ because we were ignorant of the true Father. Further, this is the most serious of all sins [10] [. . .].”
[. . .] pleasure. We resemble [. . .] him, to [. . .] life [. . .] men, who [. . .] dwelling-[place]. [What], however, is [. . .]. [This] is [why] the living teacher [came]: He [ended] ignorance and the darkness [of sight]. He caused [our] mind to recall the good things [of the] Father and his generation, because he said, “[Spurn] the world, because it is not yours. Do [not think] the delights in it are valuable. Instead, they are [detrimental] and a punishment. By contrast, accept [instruction from the one who was] despised. [That is] what is valuable for life, [. . .], and accept the [shape and that] structure which exist in the [presence of the] Father. It is the Logos and the sublimity you knew before you had gone astray when you came to be in flesh of condemnation. I similarly made myself very small, so that by my humiliation I might return you to that lofty sublimity, from where you had fallen, when you were conveyed to this pit.
Therefore, if you are faithful to me, it is I who will convey you upwards, by means of this shape visible to you. It is I who will bear you on my shoulders. Enter in through the rib from which you came, and hide yourself away from the beasts. The load you now bear [is] not yours. When you enter in [11] [. . .].”
Sleep, Sabbath, and the Son
[. . .] from his glory [. . .] like in the [beginning]. From [his union] with the woman, sleep [came to exist], as well as the [Sabbath], which is even this world, because as a consequence of the [oblivion concerning] the Father [by means of] sleep, [Sabbath observance came. Afterwards, the] beasts [exited] from the [. . .], because the [world] is [oblivion] and [sleep]. Therefore, [he] who had erred [was considered] the clever one, and from the beasts that had been produced, a garment of condemnation was put on [him], because the woman [possessed] no other garment [to put] on her seed with the exception of [that] which she had produced on the Sabbath, because there are no beasts in the aeon, because the Father does not keep Sabbath observance. Instead, he works with the Son, and by means of the Son he further gave himself the aeons. The Father possesses living logical letters with which he clothes himself, with the [aeons] as garments. The man [12] [. . .].
[. . .] is the name [. . .]. [He] emptied out [himself, and he] emptied out [his . . .], accepting reproach [in] place of the name. [For] our [sakes he] bore reproach. He appeared as flesh, and [came] as a [. . .]. He requires [no] glory [that] is [not (already) his own]. He possesses his [own glory] as the [name], which is the Son. [He] came, however, so that we could be rendered glorious [by means of] the humbled one [who] dwelt in these lowly [places]. By means of him, however, who was reproached we obtain the [forgiveness] of sins. However, by means of him [who] was reproached, as well as redeemed, we obtain the gift.
Yet who [is the one] who saved the one who was reproached? It is the emanation of the name, because as flesh must possess a name, even so is [this] flesh an aeon that Sophia emanated. [He] obtained the greatness that descended, so that the aeon could enter into the one who had been reproached, in order that we could shed the skin of shame and be born again in the flesh and blood of [13] [. . .].
[. . .] destiny. He [. . .] and the aeons [. . .] they accepted the Son, [even he who was] a complete mystery [throughout] each of his limbs [. . .] the gift.
The Head (i.e., the Son) Pulls the Church (i.e., his Body) up from the Pit
When [he] called out, [he] was separated from the Church, as in the [beginning] darkness was (separated) from the Mother. His feet, though, supplied traces, and [they prepared] the path that leads [upward] towards the Father.
[What] sort of [way], though, is this? It, however, became [for] them [. . .]. It made [. . . to produce] the light [for those] who dwell in him, in order that the Church [could] be viewed as it ascends, because the head lifted itself up from the pit. [It] bent itself over from above on the cross, and gazed downward to Tartaros, so that those below would look upwards, because just as one gazes into a well, even the face of the one who had gazed downwards subsequently gazes upward, so that when the head gazed from the height down to its limbs, the limbs [went] upwards, to where the head was. The cross, however, firmly nailed the limbs, and only in order that they would be capable of [14] [. . .].
[. . .] has [. . .], because they [were similar to a] slave. The consummation [of the All] indeed signified the [completion] by [the one who] did the signifying. However, the seeds [that] remain [will] be reserved until the All is separated and [assumes] shape; and this is the manner in which the decree will be fulfilled, because as the woman [. . .] is honored until death [gains] the advantage over time, so [she] will also give birth. However, she gives birth [in order that she can] completely gain the [shaped mold] assigned to her. [The offspring, though, that will] become perfect, possesses [a nature] without envy, given that the Son of God dwells inside him, but if [he] wishes to gain all things, [that] which he possesses will be <devoured> by the fire, because he was scornful and was proud of (vacat) the Father.
Further, when the older son had been dispatched to his younger brothers, he published the decree of the Father and announced it, opposing all things, and he cancelled the ancient bond of debt, of condemnation. This, though, is what the decree was: Those who had enslaved themselves and who were condemned because of Adam have been [removed] from death, obtaining [forgiveness] for their sins, and have been rescued by [15] [. . .].
The Various Limbs of the Body of Christ are Interdependent
[. . .], given that we deserve [to obtain what is good], the [powers as well as the gift]. However, I say [that . . .] and [envy . . .] and these [. . .], because [he who] deserves to [. . .] God, even the Father [. . .]. Christ has separated himself [from] everything like this, even loving [his brothers] with all of his heart. [A jealous person turns] his limbs [against each other. If] he is without jealousy, [he will not] separate himself from the other [limbs], nor from [the] good [he] sees. [When a] brother thinks of us [as he (thinks of)] himself, one gives glory to the [one who gives us] the gift. Further, it is appropriate that each of us benefit from the gift he has obtained from [God], and that we not be jealous, given that he who is jealous obstructs his [path], and further that he only rejects his gift and himself, and neglects God.
He should be glad and rejoice, even obtaining his portion of the gift and endowment.
Should someone possess a prophetic gift, (it should be) shared without hesitation. Neither approach your brother with jealousy, nor [16] [. . .].
[. . . elect] as they [. . .] empty, as they [flee . . .] fallen away from their [. . .] being ignorant that [. . .] this is the manner in which they [. . .] them in [. . .] so that they can [. . .].
As for the matters about which you desire [to know], if a [. . .] you. [If], however, your brother [possesses his] gift [. . .], [do not] demean yourself, but [rejoice and offer] thanks spiritually, [and] pray for that one, so that you (also) can partake of the gift that is his. Therefore, do not think of [him as something] foreign to you, but instead as one [who] is of your own. What each [of] your <joint->limbs has obtained, you [also will obtain], because the head they possess, you also possess – the head from <whom> come all these overflowings among your brothers.
If someone, however, proceeds to deliver a homily, do not feel left out. Say not: “Indeed! Why does he speak, but not I?” This is because what he speaks is yours (as well as his), and the one who understands (while hearing) the homily and the one who speaks it, they share in the same ability. The homily [17] [. . .].
[. . . an eye], or a [foot, or a hand, given that they] form a [single] body, all [. . . of us together] serving [the head], but each of [the limbs . . . on] it. All of them [cannot] be [a foot], or an eye, [or a hand], given that these limbs do not [live separately], but they would die (in such a case). We [know that they would] die, but why [do you love] the dead limbs [instead of those that] live? How is it that you can know [if you] are ignorant of the brethren, [given that if you are] ignorant, despising [them] and being jealous of them, [you will not obtain] the gift that dwells among [them], given that you do not desire to be united with them for the endowment of the head? You should instead [offer] thanks on account of the limbs and entreat that you as well will be granted the gift that was granted to them, because the Logos is wealthy, and generous, and beneficent. He bestows endowments to his people here without jealousy, in accord with [18] [. . .].
[. . . they] appear in [each] of the limbs, [possessing his] own [gift], given that [they appear] without fighting [each another] because of the variation of [their gifts, but] they endure and work [with each other, and should] one of them become [ill, they are] ill together with him, and [should] one be healed, they are healthy [together with him].
Furthermore, [. . .] those who disrupt the harmony, they will [. . .]. Should they be qualified to [participate in] the symphony, much more will [those who] originate from [. . .] unity be joined to each other. Do not accuse your head because it did not make you to be an eye, but a finger instead, nor be jealous of one who has been assigned to the category of an eye, or a hand, or a foot, but be grateful that you are not separated from the body, but possess the same head for whose sake the eye exists, and also the hand, and the foot, and the other parts.
Why do you loathe [19] the one who has been assigned to be [. . . as the head] desired? [Why] do you insult [your brother and not] embrace [him]? [. . .] impure body [. . .] elect [. . .] dissolve [. . .] of the aeon [. . .] the descent [. . .]
Conclusion: The Spiritual Struggle
(vacat), however, [. . . uprooted] us from the aeons [existing] there, and [which we possess], existing in the [visible] Church, those who exist [. . .] of humans, but [by means of them], they announce the Fullness of the [. . .]. Some, however, are [. . . of the] Church, for which cause [they] proceed towards her who is [Death], but others towards Life, on which account they love abundant life; and the others, each [obtains] from his own root, and produces the fruit that resembles himself. Given that the roots are joined to each other, and that their fruits cannot be divided, what the superior one possesses, they possess together among each other.
Let us, though, be like the roots, given that we are equal [20] [. . .] that aeon [. . .] those who [are] not ours [. . .] superior to the [. . .] apprehend him [. . .].
Given that [. . .] your soul, he will [. . .] gave yourself to him [. . .]. Should you purify [yourself in your] heart, should you trap [. . .] devil, and should you [evade] his powers, which [persecute you, they will (still)] be near you, [because if the soul] is dead, the archons and the powers have still [. . .] it.
Then what do you rega[rd] as spirit? [Why] do they persecute to the death this type of human? Do they not [(indulge in) pleasure] while they are alive, and pursue it? This is because [this type of] people of God everywhere [bar] them as long as those remain in the flesh, and it is impossible for them to see them, given that they live according to the spirit, rending what is visible, as though in this way they could find them. What, however, do they profit? They are irrationally insane, rending their surroundings, breaking into the ground.
[21] [. . .] him [. . . who] hid [. . .] exists [. . .] purify [. . .].
[. . .] is, however, the [. . .] after God [. . .] apprehend us [. . .] but we proceed [. . .], because [should] the sins [. . .], now even more the [jealousy . . .] the Church of the Savior, because [. . .] possessed no strength [. . .] transgression, [. . .] trained and someone without training would possess equal ability, and we who are trained [in] the Logos, should we sin, our sin will be greater than that of the gentiles, but if we defeat every sin, we will win the crown [of] victory, just like our head was glorified by the Father.
The Interpretation of Knowledge