The Second Apocalypse of James

NHC V, 4

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 V, 4. The Nag Hammadi texts were written in the fourth century, subsequently buried, and then rediscovered in 1945. This tractate, titled only The Apocalpyse of James in Codex V, follows another tractate titled The Apocalypse of James, leading scholars to refer to this one as The Second Apocalypse of James. However, the two tractates are unrelated, and it is not known which may have originally been composed first.

This translation from the Coptic is by Samuel Zinner and was edited by Mark M. Mattison with the generous support of Other Gospels.

Symbols

 [ ] Gap in the text (known as a “lacuna”)
 ( ) Editorial insertion to clarify the text
< > Editorial correction of a scribal error
[44] Page number of the Coptic codex (hyperlinked)

The Apocalypse of [James]

Introduction

[44] This is [the] discourse James [the] Just delivered in Jerusalem, [which] Mareim recorded.[1]

A Priestly Relative Urges James’ Father to Intervene

One of the priests related it to Theuda, the father of the Just One, because he[2] was kin to him.[3] He said (to Theuda): “[Hurry!] Come with your wife [Mary], and with your relatives [. . .]. [45] [. . .] Hurry, therefore. [If] you bring us to him, it may be that [he will] understand, because, behold, a crowd is upset over his [calumny], and they are exceedingly furious [at him, because he had said,] ‘They, however, pray [not],’ because he would frequently say these things, and others as well.

“He would say these things while the crowd of people was seated, but he came in and did <not> sit down in the place, as [was] his habit. He instead sat down over the fifth flight of steps, (called) ‘the Beautiful,’ while all of our people [. . .].”

James Begins His Speech

[James spoke] these words: “[. . .]. [46] [Blessed] is he [who . . .] from [. . . and who will come] to [. . . concerning whom they say] that he is [. . .]. I am he who obtained revelation from the fullness [of] indestructibility, he who was the first called by him who is great, and who heeded the [Lord], who traveled through the worlds [while unrecognized], who [descended], who stripped [himself], and who walked around nude, who was found in what is destructible, although he was ordained to be carried up into indestructibility. This is the Lord who [descended] as a son who sees, and as a brother he was [. . .]. When he traveled to [the Father who] begot (him), so that [he could . . . him] and cause him to liberate himself [from . . .].[47] [. . . who] approached [me . . .].

Now I am again wealthy in knowledge, and I have a unique [redeemer], the only one who was begotten from above, and the first [to] emerge from a [. . .]. I am the [. . . to the Father] whom I have known. What was revealed to me was concealed from everyone, and shall be revealed by him. These two who see I <. . .>.[4] It was previously foretold through these [words]: “He shall be judged together with the unrighteous.”

He who lived [without] (committing) blasphemy died by [an act of] blasphemy. He who was cast out was [. . .]. He who [was . . . is . . .].

Pay Attention

[48] [. . .]. “I [. . .] the flesh, [and] by knowledge I will depart from the flesh. Surely I die, but in life I will be found. I entered so that I would be judged, [and] I shall go out [. . .]. I judge not, [and] I do not [accuse] the servants of his [will]. I will hasten to liberate them, and [I] desire to lift them above him who desires to rule over them. If they are helped,

“I am the brother who prayed in secret [. . .].[5]
[49] [. . .] I [am the . . .] of indestructibility,
[and the] first of [. . .].
I am the first [son] who was begotten, and who will destroy the rule of all of [them].
I [am] the beloved.
I am the just one.
I am the son of [the Father].
I speak in the way [I] have heard.
I order in the way [I] have [received] the order.
I instruct (all of) you in the way I have [found].

“Behold! I speak so that I may come forth. Heed me so that you might see me.

“If I have come to be, then who am I? Because I came [not] the way I am, and I will not appear the way I am, because I have been for a brief span of time. [I] did [not] possess [. . .].”

Jesus Appears to James

[50] “I was once sitting and meditating. [He] opened [the] door, the one whom you despised and persecuted, entering my (place). He said to me: ‘Hail,[6] my brother; my brother, hail.’ When I raised my face to look at him, Mother said to me: ‘Fear not, my son, for his saying to you, “My brother,” because you both were nourished with this same milk. This is why he calls me “My mother,” because he is no stranger to us.[7] He is the brother from your father [. . .].”[8]

[. . .] not [. . .]. [. . . After] she [had spoken . . . He said] [51] to me: “My [brother . . .] these words [. . .]. [Those] I will [find] will go out. I am, [however], the stranger, and not [one] of them possesses knowledge of me in [his] thought, because they know me in [. . .], but it would be appropriate that others come to know (me) through you.

“To you I say: Hear and understand, because a crowd will be weak-minded when they hear. You, however, are to understand what I tell you in the way <you are> capable. Your father is not my Father, but my Father became a Father to you.[9] This virgin concerning whom you hear, in this way also you [. . .] repose [for yourself . . .].”

When I [. . ., he said:] “Listen [. . .] virgin [. . .]. [52] [. . .] this virgin. [I] have [understood] in what manner [she repented].”

He said to me: “[Pay heed! He who] unsettles my [promise behaves] not as I desire, because you are to turn your face to this thing, which further is also what is of value for you: Your Father, whom you think of as wealthy, will grant you to inherit everything you see.[10] I, however, declare to you, telling you what I shall speak, if you will hear.

The Creator Who Imprisons

“So open your ears, and understand, and proceed. You are the reason that they pass by, motivated by him, the glorious one, and if they desire to raise a tumult, and to behave violently, [. . .], however, [. . .], and [. . .]. [53] He [had] applied his power[11] [to something he understood] not, nor did those who were dispatched by him to make this present [creation] (understand). Thereafter, when [he] will be humiliated, he will [be upset] that his work, which is distant [from] the aeons, is nothing; and his inheritance, which he bragged to be large, will be shown to be small; and his gifts are not benefits, and his promises are wicked plots, because you are not <children> of his compassion, but instead, he does you violence.

He desires to commit injustice against us, and he will wield rule for a period appointed to him, but understand and know the Father who has compassion, whom no one gave an infinite inheritance, nor does he have a number of days (appointed for him), but he is like [an] eternal [day] and [light].[12] He is [. . . which the . . . he [54] himself is unable to] perceive, and [of which] he exploited, because he is not of them. For this reason he [. . .], for this reason he brags, so that he be not rebuked, because for this reason he is superior to those who dwell below, those on whom they looked down so as to achieve completion with them.

After taking captive those who are from [the] Father, he took hold of them and fashioned them to look like himself, and they were[13] with him. From the height I watched those things that transpired, and I have detailed how they transpired. They were visited while they were in a different form, and as I watched, [I] perceived in those I came to know the way in which I am.

The Good Door through James

In the presence of those who have come into existence, they will perform an [exodus] given that I know how all of those who [were thrown] down to this place [55] will approach [me as] small children. [I], however, desire to bestow [on him] a revelation through you and through the [spirit of] power, so that he might bestow revelation [on those] who belong to you, and through you those who desire to enter will open the good door, and they repent, so that they can walk in the way in front of this door, and follow you and enter, [and you] will accompany them inside, and bestow on each one his allotted share of the reward, because you are not the redeemer, nor a helper of strangers.

You are an illuminator and a redeemer

of those who belong to me,

even of those who now belong to you.

You will bestow revelation.

You will introduce goodness among all of them.

You they will venerate on account of every mighty miracle.

You are the one whom the heavens bless.

You are the one he shall envy, he who named himself ‘the [jealous one].’

You [. . .].

[The ones who dwell in . . . are] [56] [those] who are instructed concerning these matters together with [you].

On your account [they] will be instructed concerning these matters, and will attain repose.

On your account they will attain dominion, [and] will become kings.

On [your] account they will have compassion on whomever they will have compassion,

because as you are the first one who clothed yourself,

so also you are the first one who will unclothe himself,

and you shall be as you were before you unclothed yourself.”

And he kissed my mouth, embracing me, saying: “My beloved, behold! I will reveal to you those matters the heavens have not known, nor their archons. Behold! I will reveal to you those matters he knew not, the one who bragged, [saying: ‘I am God; there is no] [57] [other] besides me. [. . .] am I not living, given that[14] I am a father? [Do] I [not possess power] for everything?’ Behold! I will reveal all things [to you], my Beloved. Understand and know them, [so that] you might depart the way as I will. Behold! I will reveal to you the [concealed one], but now, put forth your [hand], embrace me now.”

I then put forth my hands, and I did not find him as I imagined, but after this I heard him saying: “Understand, and embrace me.” I then understood, and I feared, and I rejoiced greatly.

James Warns the Crowds

“So I say to you judges: You have been judged, and you spared not, yet you were spared. Become sober and [recognize him, because in fact he whom] you [judged was] someone else.[15] [. . .] [58] you knew not.

“He was [the one] whom the creator of the heaven and the earth

and those who dwelt therein [was unable] to [see].

He was the one [who] is life.

He was the light.

He was the one who will be,

and who once more will end [what] has begun,

and will begin what will end.

He was the holy Spirit, and the Unseen One,

who descended not on the earth.

He was the virgin, and what he wills, happens to him.

I noticed he was nude, and no garment clothed him.

What he wills, happens to him.

[. . .].

[59] “Forsake this rough way, which has multiple variations, [and] walk in agreement with him who wants you to become free men [together with] me, after you have surpassed all dominion, because he will not [judge] you because of what you have committed, but he will have mercy on you, because you did not commit them, but (instead) it was your Lord.

“He was [not] someone wrathful,

but he was a gentle Father,

but you have judged yourselves,

and for this you will stay in their chains.

You have weighted down yourselves,

and you will repent;

you will in no wise profit.

Gaze on him who speaks,

and search for him who is silent.

Know him who visited this place,

and understand him who departed.

I am the Just One,

and I judge.[16]

In this way I am not a lord,

but I am a helper.

“He was thrown out before he stretched forth his hand, [but] with regard to me, [he has] open[ed my ears . . .], [60] and me lets me hear, and play your trumpets, your flutes, and your harps [at this] house. The Lord has taken you captive from the Lord.[17] He has closed your ears, so that they would not hear the sound of my speaking, and (so that) you could (not) give heed in your minds,[18] lest you would call me ‘the Just One.’[19]

“So I tell you: Behold! I gave you your house, the one you say God made, inside of which he promised to bestow on you an inheritance through it.[20] This I will demolish, for the ruin and derision of those who dwell in ignorance.”

The End of the Priest’s Report

Behold! Because those who judge are in deliberation, so as to deliver [a verdict covering everything . . .].[21] [. . .] [61] [on] that day.

All of [the people] as well as the crowd were perplexed, and they made clear that they were unpersuaded, and he arose and left, after speaking in this [way], and he entered on the same day, and spoke for a few hours, and I was together with the priests, and I disclosed nothing about (our) kinship, given that every one of them was saying with one voice: “Come, let us stone the Just One,” and they rose up, saying, “Then let us kill this man, so that he might be removed from among us, for he is of no use to us.”

The Execution of James

And they were there and found him standing next to the pinnacle of the temple by the mighty corner stone, and they decided to cast him down from the height, and they cast him down. However, when they [gazed on him], they noticed [he was still alive].

[Next], they (text uncertain) [and going down], [62] they seized him and [mistreated] him, dragging him along on the ground. They stretched him out, pushed a stone onto his abdomen, and they tread on him with their feet, saying: “(You) who have strayed!”

Again they raised him up, given that he was alive, and forced him dig a hole, and forced him to stand inside it. After they had covered him up to his abdomen, this was the way they stoned him.

James’ Last Words

He, however, stretched out his hands, and recited this prayer, not the one which was his custom to recite:

“My God and my Father,

who saved me from this hope, given that it is mortal,

who made me to live by means of a mystery of his good will,

 let not these days of this world be extended for me,

but the day of your light,

in which [no trace of darkness][22] remains,

[let it shine].

[Bring me to the . . . of your] [63] salvation,

and release me from this [place of] exile.

Let not your grace leave me behind,[23]

but let your grace become pure <in me>.

Save me from a vile death.

Take me out of the tomb alive,

because your grace lives in me,

a longing to share in a deed of fulfilment.

Rescue me from a sinful mortal,

because I trusted in you with all of my strength,

because you are the life of life.[24]

Rescue me from a humiliating enemy,

and hand me not over into the power[25] of a harsh judge.

<Save me>[26] from sin,

and forgive me all the debts of my days.

Because I live in you,

(and because) your grace lives in me,

I have renounced everything,

but you I have publicly praised.

Free me from vile suffering.

Yet the [time] and the hour are now.

O holy Spirit, send [me] salvation.

Light [from] light, crown [me] with [indestructible . . .] power.’

Conclusion

After reciting, [he] fell silent. Afterwards, his speech [was written down . . .] the speech [. . .].

Notes

[1] Following the division of text by Kasser and Funk.

[2] I.e., the priest.

[3] I.e., to James.

[4] The text is corrupt here.

[5] The text is obscure. Cf. Funk, “I am in a secret [way] the brother who scorned (?).” 

[6] “Hail,” in Hebrew this would be shalom.

[7] “He is no stranger to us.” I.e., he is a family member.

[8] Coptic pson [ha] pekeiōt. The preposition ha (Crum 632a-633b) has several potential meanings, including “from” and “by reason of.” Here ha likely renders Greek ek, “from,” “out of,” “by,” including descent from a parent or ancestor, e.g., ek patros, “from a father.” Although “brother of a father” can idiomatically mean “cousin,” most likely the text here should be read straightforwardly. “He is the brother from your father” could conceivably imply the existence of other siblings from a different father.

[9] This can be glossed as follows: “Your (physical) father is not my (spiritual) father, but my (spiritual) father became a (spiritual) father to you.”

[10] A possible echo of Gen 13:14-15.

[11] “Power,” literally, “hand.”

[12] The vocabulary sounds Enochic; cf. 1 En 58:3,6, which expands 1 En 5:6-9.

[13] “Were,” or “are.”

[14] “Given that,” uncertain reading.

[15] “Someone else,” reading uncertain.

[16] This is usually emended to “I judge <not>.” I find this emendation plausible but ultimately unnecessary.

[17] I follow Hedrick and do not emend the text, although my interpretation of the text differs from Hedrick’s. We have here an echo of the idiom “the Lord . . . from the Lord” in Gen 19:24’s account of the destruction of Sodom and Gomorrah. Cf. Rev 11:8’s allegorical designation of Jerusalem as “Sodom.”

[18] “Minds,” literally “hearts.”

[19] An echo of Isa 6:10 and possibly 44:18 as well.

[20] The text needs no emendation. As Quispel explains by comparing Gos. Thom. 71 to Jer 7:14 (both about the destruction of the temple), prophets can speak with the divine “I” without introducing it with “Thus says the Lord.” See the chapter “The Gospel of Thomas and the Trial of Jesus” in Gilles Quispel, Gnostica, Judaica, Catholica: Collected Essays of Gilles Quispel Edited by Johannes van Oort (Leiden/Boston: Brill, 2008), 227-235; here 234-235.

[21] The reconstruction of the lacuna is uncertain.

[22] Reconstruction uncertain.

[23] Or “Let not your grace be abandoned in me.”

[24]  “Life of life,” probably a Semitic superlative idiom.

[25] “Power,” literally, “hand.”

[26] Accepting Funk’s emendation.