'Comments on the Translation' (Gospel of Judas) - Segment 1

[Guest guest]

Dear All,

 

Here is Segment 1 of the 16 segments of the 'Gospel of Judas'. The comments are

more extensive than the 'gospel', itself. They are to assist in our greater

understanding of this ancient scripture of the 'Gospel of Judas', for which we

have to be grateful to the authors.

 

The whole Segment is quoted first, with the 'Comments on the Translation'

following it. i have broken them up into their individually numbered

segments/comments, so that you can read these more easily, together. i hope that

helps.

 

i can't stress more, how important it is to read the 'Comments' of the authors,

in order to gain a good grasp of this very important 'Gospel of Judas'.

 

regards to all,

 

violet

 

 

 

Segment 1

 

> 1./

>

> [1] This is the hidden word of the pronouncement, [2] containing the

account about wh[en Je]sus spoke with Judas scari[ot] for eight

days, three days before he observed Passover.

>

> [3] When he appeared on earth, he performed signs and great wonders

for the salvation of humanity. [4] For although some people continued

to [walk] along the path of righteousness, [5] others were walking

along the path of their transgression. [6] So twelve disciples were

called, [7] (and) he began to speak to them about the mysteries which

are beyond the world and about the things which will occur at the end.

>

> [8] Frequently, however, he would not reveal himself to his

disciples, but you would find him in their midst as a child.

>

> [9] And he dwelled in Judaea with his disciples.

('English Translation of the Gospel of Judas' - Pg. 109)

'Comments on the Translations' to Segment 1

[1] of Segment 1

" This is the hidden word of the pronouncement, "

Comments:

(P.123) The first word in the 'Gospel of Judas' is 'logos', which means " word " ,

" speech, " or " account. " For readers of the 'Gospel of John', the Word ('logos')

is Jesus ( " In the beginning was the Word.... And the Word became flesh and lived

among us.... No one has ever seen God. It is God the only Son, who is close to

the Father's heart, who has made him known " ; 'John' 1:1, 14,18). The author of

the 'Gospel of Judas' very likely was acquainted with the 'Gospel of John' and

may be referring to it in this way. As in the 'Gospel of John', in 'Judas' it is

Jesus who reveals the unknown (hidden) nature of God.

This kind of double meaning also occurs with the term translated here as

" pronouncement " ('apophasis'), which has two connotations: " something declared

openly " and " a court judgment. " Jesus' teaching has both of these meanings in

the 'Gospel of Judas': He speaks plainly to Judas, but his words also serve as a

kind of judgment against the other disciples. Again, this is very similar to the

'Gospel of John', which presents Jesus as the revelation of God in the world; he

saves some with his teaching but shows that others are condemned: " God did not

send the Son into the world to condemn the world, but in order that the world

might be saved through him. Those who believe in him are not condemned; but

those who do not believe are condemned already... " ('John' 3:17-18). In both

gospels, Jesus comes to bring salvation, but the disciples are judged based on

whether or not they understand who Jesus is and where he comes from.

(P.124) Interesting as well, " pronouncement " ('apophasis') is also the title of

an earlier writing that the third-century church father Hippolytus ('Heresies'

6:11) attributes to the (in)famous heretic Simon the Magician, who is mentioned

in 'Acts' 8:9-24. The 'Gospel of Judas' is clearly not this spurious work, but

the similarity in title might raise the question about whether the author of the

'Gospel of Judas' wants to relates his gospel to other streams of second-century

Christianity.

[2] of Segment 1

" containing the account about wh[en Je]sus spoke with Judas scari[ot] for

eight days, three days before he observed Passover. "

Comments:

The odd calculation of the period during which the events described in the

'Gospel of Judas' take place seems to indicate that the conversations with Judas

extended over a week (eight days) and ended three days before the Passover when

Jesus was put to death.

[3] of Segment 1

" When he appeared on earth, he performed signs and great wonders for the

salvation of humanity. "

Comments:

The 'Gospel of Judas' does not tell about Jesus' " birth " (like infancy

narratives in 'Matthew' and 'Luke') or about his " becoming flesh " (like the

prologue to the 'Gospel of John'), but instead it talks about his " appearance "

or " revelation. " This terminology indicates that he is divine, but it leaves the

question of incarnation in the flesh unclear.

Jesus's miracles demonstrate both his divinity and his purpose in coming, and at

the same time contrast God's true nature with that of the world rulers. The

'Gospel of Judas' begins by saying that Jesus's purpose was to save humanity, in

part by performing miracles that recall what Christians already knew - how he

healed the sick and ailing, and cared for those who were hungry, needy, and

demon-possessed. The New Testament gospels, and many others as well, also speak

of Jesus's miracles in order to show his divine nature. The 'Gospel of John',

for example, ends by saying: " Jesus did many other signs in the presence of his

disciples, which are not written in this book. But these are written so that you

may come to believe that Jesus is the Messiah the Son of God, and that through

believing you may have life in his name " ('John' 20:30-31). All the New

Testament gospels tell how Jesus performed miracles; in the 'Gospel of Judas' as

in the 'Testimony of Truth', these healings not only demonstrate God's

compassion but also show that illness and death are evils inflicted by the

lesser powers that rule the world - not by God. (P.125) Thus the 'Gospel of

Judas' shows that when Jesus heals those who suffer, he demonstrates that God

wills human salvation - life and wholeness.

[4]-[5] of Segment 1

[4] " For although some people continued to [walk] along the path of

righteousness, [5] others were walking along the path of their transgression. "

Comments:

Here we see what motivated God to send Jesus: Not everyone was righteous. Jews

and Christians commonly described salvation as turning away from " transgression "

to righteousness as the 'Gospel of Judas' does here, but it also emphasizes that

not all who think they are already righteous really are righteous. Throughout

the gospel, Jesus will introduce themes that, like this one, are common to

Jewish and Christian stories of the end time: anger, judgment, and the collapse

of moral and cosmic order.

[6] of Segment 1

" So twelve disciples were called, "

Comments:

The New Testament gospels all say that Jesus called disciples at the beginning

of his ministry, and at the end of three of those ('Matthew, Luke, and John'),

they are sent out to preach the gospel. Here, however, the disciples are not

commissioned to go out and preach the gospel; instead, it illustrates how " some

walk along the path of righteousness, others were walking along the path of

their transgression. " Originally, Judas belongs to " the twelve " ; only later will

he be " separated " from them by Jesus, and then killed by the other disciples.

Judas himself will be replaced by another disciple, so that the number of " the

twelve " is maintained. This number is symbolic, linking the twelve disciples

with the twelve rulers of the lower world. What is shocking here is what the

'Gospel of Judas' implies: that only those who misunderstood and rejected

Jesus's teaching were left to carry on after his death. The only hope of

rectifying this situation lies in the secret account of Jesus's teaching from

the 'Gospel of Judas' itself!

[7] of Segment 1

" (and) he began to speak to them about the mysteries which are beyond the world

and about the things which will occur at the end. "

Comments:

Here the author introduces the two main themes of Jesus's secret teaching to

Judas: the nature of the divine world above and the end of the world.

[8] of Segment 1

" Frequently, however, he would not reveal himself to his disciples, but you

would find him in their midst as a child. "

Comments:

This sentence seems to interrupt the flow of the story in the way that it

directly addresses the reader ( " you " ), and may have been added later; for even

though the 'Gospel of Judas' was originally written (in Greek) in the second

century, the only copy that exists comes from the fourth century (in Coptic

translation). (P.126) We can safely assume that copyists felt free to alter

(i.e., " improve " ) the text during the centuries in which it was passed on - a

very common practice even with regard to the New Testament. [1] But why would

they have thought that adding this sentence was an improvement? It indicates

that the disciples were not able to perceive who Jesus was when he appeared " as

a child " - yet another indication of their lack of spiritual insight.

The idea that Jesus sometimes took the form of a child may seem unusual to

modern audiences as well, but it appears in many ancient texts. Two of the New

Testament gospels, the 'Matthew' and 'Luke', tell of Jesus's birth, and 'Luke'

also has a story of Jesus as a young man impressing the elders in the Temple

with his wisdom (Luke 2:41-52). This picture of Jesus as a wise child is

elaborated in greater detail in the legendary second-century 'Infancy Gospel of

Thomas', in which Jesus confounds his poor teacher, Zacchaeus, and curses some

children who wrong him by striking them dead. Although Jesus raises the children

back to life in the end, he laughs at how the adults misunderstand his actions,

admonishing them to greater insight: " Now let that which is yours bear fruit,

and let the blind in heart see. I have come from above to curse them and call

them to the things above, as He commanded who sent me for your sakes " ('Infancy

Gospel of Thomas' 8:1). This portrait of Jesus laughing is very reminiscent of

Jesus in the 'Gospel of Judas', when he laughs at the foolishness of his

disciples and admonishes them to higher spiritual vision. In the 'Gospel of

Thomas', it is Jesus himself who teaches about the wisdom to be learned from

children. He tells his disciples that " the person old in days won't hesitate to

ask a little child seven days old about the place of life, and that person will

live " ('Gospel of Thomas' 4), but the point is not so much about Jesus as a

child but that creation (the pristine universe God created in seven days,

represented here by a seven-day-old child) holds the whole meaning of life.

(P.127) So, too, in the 'Gospel of Matthew', Jesus tells his disciples that they

must " change and become like children " in order to enter the kingdom of heaven

(Matthew 18:1-6; 19:13-15). In the 'Secret Revelation of John', Christ appears

in many brilliant forms to the apostle John, first as a young man and then as an

elder, in order to show John that he did not abandon him, but that for those who

are perceptive, he appears in many forms (SRJ 3:4-13). In the 'Gospel of the

Savior', Jesus explicitly tells his disciples, " I am in your midst as the little

children " ('Gospel of the Savior' 107:57-60), and later tradition will also

picture the Spirit who guides Paul as a child ('Apocalypse of Paul' 18:3-22). In

all of these cases, including the 'Gospel of Judas', the image of the child

points to the hidden or unexpected presence of the divine.

Jesus's appearance as a child also shows that the physical body is not a

limitation for the spirit; rather, it demonstrates how malleable the body is.

Its birth, growth, and death are only appearances compared with the eternal

stability of the spirit.

Reading Judas - The Gospel of Judas and the Shaping of Christianity,

'Comments on the Translation'

Pg. 123-127, The Gospel of Judas

Elaine Pagels and Karen L. King

Penguin Group - London, England

ISBN 978-0-713-99984-6

Notes:

[1] See the very interesting examples given by Bart D. Ehrman, 'The Orthodox

Corruption of Scripture' (Oxford: Oxford University Press, 1993).

, " Violet " <violetubb

wrote:

>

> Dear All,

>

> Appended, is the 'English Translation of the Gospel of Judas' which

is translated by Karen L. King. But firstly, the authors Elaine Pagels

and Karen L. King give this explanation:

>

> (P.107) " In the more than fifteen hundred years since the 'Gospel of

Judas' was inscribed in the Tchacos Codex, the text has suffered

considerable damage. The worst came after its rediscovery in the

1970s, when improper handling and storage reduced much of it to tiny

fragments. Despite the diligent work of an expert restoration team, it

still contains many holes (called lacunae). Sometimes only a few

letters are obscured, but some lacunae are quite extensive, leaving

more than half a page empty. In the translation below, these are all

marked with brackets: [...]; the number of ellipsis points within the

brackets indicates approximately how many letters are missing. As much

as possible, scholars have attempted to determine what was written in

these lacunae, and these suggestions are also placed in brackets. In

addition, I have supplied other material to render the translation

into more fluid English prose or to suggest to readers the referents

for some obscure pronouns; these materials are placed in parentheses: ( ).

>

> (P.108) This new translation is based on the Coptic text established

by Rodolphe Kasser and Gregor Wurst*; all modifications of that text

by myself or others are noted in the Comments section. "

>

> *The Gospel of Judas. Coptic Text. The National Geographic Society,

> April 2006, published online at

http://www.nationalgeographic.com/lostgospel/document.html with

modifications based on an advance copy of the critical edition of the

Tchacos Codex edited by Rodolphe Kasser and Gregor Wurst; English

translation by Marvin Meyer and F. Gaudard; notes by Marvin Meyer and

Gregor Wurst, to be published by the National Geographic Society,

Washington, D.C., spring 2007. We would like to thank Marvin Meyer for

generously allowing us to see an advance copy of this edition. Any

restorations proposed here, however, remain tentative until they can

be confirmed by examination of the original manuscript of the

announced facsimile edition.

>

> So folks, here is the 'English Translation of the Gospel of Judas'

which has been divided up into 16 Sections. The authors' 'Comments on

the Translations' are very extensive. i will post these separately,

with their Individual 16 Sections, so that the 'English Translation'

comes first and its accompanying 'Comments on the Translation' comes

right after it.

>

> Words just fail me in what Jesus told Judas, and in what

circumstances He told them, i.e., they were told " for eight days,

three days before he observed Passover " . And then Judas had to do what

Jesus requested him to do, which was to give Him over to the priests.

What a role Judas had to play! How obedient Judas was! But he could do

it because what Jesus told him in those eight days must have made all

that Jesus had taught previously, fall into place. i believe it must

do the same for us who read these teachings of Jesus as given in the

ancient 'Gospel of Judas'.

>

> yours 'In Christ',

>

> violet

>

>

>

> Part Two - English Translation of the Gospel of Judas

>

> - Translated by Karen L. King

>

>

> 1./

>

> [1] This is the hidden word of the pronouncement, [2] containing the

account about wh[en Je]sus spoke with Judas scari[ot] for eight

days, three days before he observed Passover.

>

> [3] When he appeared on earth, he performed signs and great wonders

for the salvation of humanity. [4] For although some people continued

to [walk] along the path of righteousness, [5] others were walking

along the path of their transgression. [6] So twelve disciples were

called, [7] (and) he began to speak to them about the mysteries which

are beyond the world and about the things which will occur at the end.

>

> [8] Frequently, however, he would not reveal himself to his

disciples, but you would find him in their midst as a child.

>

> [9] And he dwelled in Judaea with his disciples.

>

>

>

>

> 2./

>

> [1] One day he found them sitting, assembled together (and) training

(themselves) in godliness. [2] When he [came upon] his disciples

assembled together, sitting and offering thanks over the bread, [3]

[he] laughed.

>

> [4] The discipl[e]s said to him, " Teacher, why do you laugh at [our]

offering thanks? Or what did we do? [5] [This] is what is right. "

>

> (P.110) [6] He replied, telling them, " It is not you I am laughing

at - [7] you are not even doing this by [yo]ur own will - [8] but (I'm

laughing because) in this (offering of thanks), your 'God' will

receive praise. "

>

> [9] " Teacher, 'you' are [.....] the Son of our God, " they said.

>

> [10] Jesus said to them, " Do you (really think you) know me - how?

[11] Truly I say to you, no race from the people among you will ever

know me. "

>

> [12] Now when his disciples heard this, [they] began to be

displeased and [become] angry, and to blaspheme against him in their

heart.

>

> [13] But when Jesus perceived their foolishness, [14] [he said] to

them, " Why are you letting anger disturb you? [15] Your God who is

within you and [his ....] are displeased [together with] your souls.

[16] Let whoever is [strong] among you humans bring forth the perfect

human [17] and stand up to face me. "

>

> [18] And they all said, " We are strong! " [19] But their spirits did

not have the courage to stand up to face him - except Judas

[is]cariot. [20] He was able to stand up to face him, [21] even though

he was not able to look him in the eyes, bu[t] turned his face aside.

>

> [22] Judas said to him, " I know who you are and which place you came

from - [23] you came from the realm of the immortal Barbelo - [24] but

I am not worthy to proclaim the name of the one who sent you. "

>

> (P.111) [25] Then Jesus, recognizing that he perceived even more of

such exalted matters, said to him, " Separate from them. [26] I will

tell you the mysteries of the kingdom. [27] It is possible for you to

reach that place, [28] but you will suffer much grief. [29] For

another [will] take your place, so that the twelve di[sciples] might

again be complete in their 'God.' "

>

> [30] And Judas said to him, " When will you tell these things to me,

[31] and when will the great [da]y of the light dawn for the [......]

race? "

>

> [32] But after he said these things, Jesus left him.

>

>

>

>

> 3./

>

> [1] When morning came, he [appear]ed to his disciples, [2] [and]

they said to him, " Teacher, where did you go? [3] What did you do

after you left us? "

>

> [4] Jesus said to them, " I went to another great and holy race. "

>

> [5] His disciples said to him, " Lord, what great race is there that

is more exalted and holier than we are, yet is not in these realms? "

>

> [6] Now when Jesus heard these things, he laughed. [7] He said to

them, " What are you contemplating in your heart about the strong and

holy race? [8] [T]ruly say to you that no offspring [of t]his

realm will see that [race], [9] nor will any angelic army of the stars

rule over that race, [10] nor will any mortal human offspring be able

to belong to it. [11] For [t]that rac[e] does not come from [this

realm] which came into being [but ..... [12] The r]ace of humans [who

are] among [you (pl.)] is from the [r]ace of human[ity]. [13]

[...............] power which [....... some ot]her for[ces .......]

since you rule i[n their midst]. "

>

> [14] When [his] disciples heard these things, each one of them was

troubled i[n their] spirit, [15] and they could not find a word to say.

>

>

>

>

> 4./

>

> [1] On another day, Jesus came up to [them]. [2] They said to [him],

" Teacher, we saw you in a [vision]. [3] For we saw some great dr[eam]s

[at] night [...]

>

> [4] [He said], " Why have [you ......] hid yourselv[es]? "

>

> [5] For their part, they s[aid, " We] sa[w] a great hou[se in which

there was a g]reat alta[r and] twelve men, whom we say are priests,

and a name. [6] But there was a crowd persevering tenaciously at that

altar u[ntil] the priests [finish]ed [receiving] the offerings. [7] As

for us, we too [were] tenacious[ly per]severing.

>

> [8] Je[sus said], " What ki[nd] of [priests are they]?

>

> [9] They [said,] " [so]me [abstain for t]wo [w]eeks. [10] Yet

[others] sacrifice their own children, others their wives, [11] all

the while praising and acting humbly toward each other. [12] Some are

lying with ma[l]es. [13] Others work at slaughtering. [14] Yet others

were committing a [mul]titude of sins and injustices. [15] [An]d the

men who stand [ove]r the altar are invoking your na[me]! [16] And so

in all the labors of cutting up their sacrifices, that altar stays

full. " [17] And when they had said these things, they were silent for

they felt deeply disturbed.

>

> [18] Jesus said to them, " Why are you disturbed? (P.113) [19] Truly

I say to you, all the priests who stand ove[r that] altar are invoking

my name. [20] And ag[ain] I say to you that they wrote my name upon

the [...] of the races of the stars through the races of human beings.

[21] [An]d in my name, they shamefully planted fruitless trees. "

>

>

>

>

> 5./

>

> [1] Jesus said to them, " 'You' are the ones you saw receiving

offerings at the altar. [2] That is the 'God' you serve. [3] And you

are the twelve men whom you saw. [4] And the domestic animals you saw

being brought for sacrifice are the multitude you are leading astray

upon that al[t]ar. [5] [The ruler of chaos will es]tablish himself,

[6] and this is how he will make use of my name. [7] And the race of

the pious will adhere tenaciously to him. [8] After this, another man

will take the side of the for[n]ic[ators], [9] and another one will

stand with those who murder children, [10] and yet another with those

who lie with men, [11] and those who fast, [12] and all the rest of

impurity and lawlessness and error, [13] and those who say, 'We are

equal to angels' - [14] and they are the stars which bring everything

to completion. [15] For it has been said to the races of humans,

'Behold God received your sacrifice from the hands of a priest' - that

is to say, from the minister of error. [16] But it is the Lord - the

one who is the Lord over the entire universe - who commands that they

will be put to shame at the end of days. "

>

> [17] Jesus said [to them], " Cease sac[rificing .............]. [18]

It is upon the alt[a]r that yo[u ..........] [for they are] over your

stars and your angels, having already been completed there. [19] Let

them become [....] again right in front of you, and let them ...

>

>

>

>

> 6./

>

> ['about fifteen and a half lines are missing from the manuscript']

>

> to the races [...]. It is not possible for a bak[er] to feed the

whole creation under [heaven]. And

>

> ['about three and a half lines are untranslatable']

>

>

>

>

> 7./

>

> [1] Jesus said to them, " Stop struggling against me. [2] Each one of

you has his own star a[nd every] o[ne...

>

> ['about eighteen lines are missing from the manuscript or

untranslatable']

>

> He came to those who [........sp]ring of the tree of ['about one

line is untranslatable'] [sea]son of this realm [..... af]ter a time

[..........]. Rather he came to water God's paradise and the [ra]ce

that will endure, because [he wi]ll not pollute the way of [life of]

that race. Bu[t ......] for all eternity. "

>

>

>

>

> 8./

>

> [1] Judas said to [him, " Rabb]i, What fruit does this race possess? "

>

> [2] Jesus said, " The souls of every human race will die. [3] But

when those (who belong to the holy race) have completed the time of

the kingdom and the spirit separates from them, [4] their bodies will

die but their souls will be alive and they will be lifted up. "

>

> [5] Judas said, " What, then, will the rest of the race of humans do? "

>

> (P.115) [6] Jesus said, " It is not possible to sow (seeds) upon a

ton[e] and have their [fr]uit be harvested. [7] Again [thi]s is the

way [...........] the race [which is pollut]ed and perishable wisdom.

[8] [..] the hand which created mortal humanity so that their souls

[g]o up to the realms which are on high. [9] T[rul]y I say to you

(pl.) th[at no ruler nor a]ngel [nor p]ower will be able to see [the

places t]here, [10] which [this great] (and) holy race [will see]. "

[11] After Jesus said these things, he departed.

>

>

>

>

> 9./

>

> [1] Judas said, " Teacher, just as you listened to all of them, now

listen to me also. [2] For I have seen a great vision. "

>

> [3] But when Jesus heard, he laughed. [4] He said to him, " Why are

you getting all worked up, thirteenth god? [5] But you too speak, and

I will hold you up. "

>

> [6] Judas said to him, " I saw myself in a vision. [7] The twelve

disciples were stoning me; [8] they were persecuting [me severe]ly.

[9] And I [ca]me also to the place [.........] after you. [10] I saw

[a house .....] but my eyes were not able [to measure] its extent.

[11] But some elders of great stature were surrounding it, [12] and

that house was roofed with greenery. [13] In the midst of the house

wa[s a] cr[owd ..............]. [14] Teacher, let me be taken [in

wi]th these people. "

>

> [15] [Jesus] replied. He said, " Your star is leading you astray,

Judas, [16] since no mortal human offspring is worthy to enter the

house that you saw. [17] For that is the place which is preserved for

the holy ones, [18] the place where neither the sun nor the moon will

rule them nor the day, [19] but they will stand firm for all time in

the realm with the holy angels. (P.116) [20] Behold, I have told you

the mysteries of the kingdom [21] and I have taught you [about the

er]ror of the s[tar]s and ['about one and a half lines are

untranslatable'] upon the t[w]elve realms. "

>

> [22] Judas said, " Teacher, surely the rulers are not subject to my

seed? "

>

> [23] Jesus answered. He said to him, " Come... [[24] 'about two lines

are untranslatable'] [25] ut because you will groan deeply when you

see the kingdom and its entire race. "

>

> [26] When Judas heard these things, he said to him, " What benefit

have I received because you separated me for that race? "

>

> [27] Jesus answered. He said, " You will become the thirteenth [28]

and you will be cursed by the rest of the races - [29] but you will

rule over them. [30] In the last days, they will and you will go

up to the holy ra[ce]. "

>

>

>

>

> 10./

>

> [1] Jesus said, [ " Com]e and I will [te]ach you about the

[things..... that] no human will see. [2] For there exists a great

realm and a boundlessness whose measure no angelic race has

comprehended. [3] [in] it is the great invis[ib]le Sp[irit] - [4] the

one whom no a[ngeli]c eye has seen nor any inner thought of heart

contained nor has anyone called it by any name. [5] And a luminous

cloud appeared in that place.

>

> [6] " And he said, 'Let an angel come into being to attend me.' [7]

And a great angel - the luminous divine Autogenes - came forth from

the cloud. [8] And another four angels came forth because of him from

another cloud, [9] and they came into being to attend the angelic

Autogenes.

>

> (P.117) [10] " And [A]uto[genes] said, 'Let [Adamas] come into

be[ing],' and [..........] came into being. [11] And he c[reated] the

first luminary so that [it] might rule over it. [12] Next he said,

'Let angels come into being to worship it,' [13] and immeasurable

myriads came into being. [14] And he said, '[Le]t [a] luminous [re]alm

come into being,' [15] and it came into being. [16] He established the

second luminary to rule over it, [17] along with innumerable angelic

myriads to worship (it). [18] And in this way, he created the rest of

the realms of light, [19] he established (luminaries) to rule over

them, [20] and he created for them innumerable angelic myriads for

their service.

>

>

>

>

> 11./

>

> [1] " Adamas dwelled in the first cloud of the light, [2] (yet) none

among the angels - who are all called 'divine' - has seen that

(cloud). [3] And he ['about two lines are untranslatable'] [4] the

image [...........] and according to the likeness of t[hat an]gel. [5]

He made the imperishable [race] of Seth appear [......] the twelve

[.......] the twenty [fo]ur [.......]. [6] By the will of the Spirit,

he made seventy-two luminaries appear in the imperishable ra[ce]. [7]

Then by the will of the Spirit, the seventy-two luminaries themselves

made three hundred sixty luminaries appear in the imperishable race in

order that their number might become five for each.

>

> (P.118) [8] " And their father is the twelve realms of the twelve

luminaries, [9] with six heavens for every realm so that the

seventy-two heavens might come into being for the seventy-two

luminaries, [10] with [five fi]rmaments for each one [of them so that]

three hundred sixty [firmaments might come into being .....]. [11]

They were given [an] authority with a [great, innumerab]le angelic

army for glory and wor[ship], [12] [and] then [in addition] virginal

[sp]irits for gl[o]ry and [wor]ship of all the realms and the heavens

and their [fi]rmaments.

>

>

>

>

> 12./

>

> [1] " Now it is that crowd of deathless ones who are called 'cosmos',

that is, 'what perishes.' [2] It was by the Father and the seventy-two

luminaries who are with Autogenes and his seventy-two realms that the

first Human appeared in the place (the perishable cosmos) with his

imperishable powers. [3] For this realm, along with its race which

appeared, is the one that has within it the cloud of knowledge and the

angel who is called 'El.' [4]['about 3 lines missing']

>

> [5] " [Af]ter these things, he [....] said, 'Let the [tw]elve angels

come into being [so they might r]ule over the chaos and the

ob[livion].' [6] And behold an a[ngel] ap[pear]ed from the cloud whose

face was pouring forth fire, [7] while his likeness was defiled with

blood. [8] And he had [one n]ame, 'Nebro,' which is interpreted as

'apostate,' [9] but some others call him 'I[al]dabaoth.' [10] And

again another angel came forth from the cloud (called) 'Saklas.' [11]

Nebro then created six angels along with Saklas to attend (him). [12]

And these produced twelve angels in the heavens, [13] and each of them

received an allotted portion in the heavens. (P.119) [14] And the

twelve rulers, along with the twelve angels said, 'Let each one of

you...'[[15] 'about three lines untranslatable'] [five] angels.

>

> [16] " The first is [se]th, who is called 'Christ'. [17] The [secon]d

is Harmathoth, whom [...........]. [18] The [thir]d is Falida. [19]

The forth is Iobel. [20] The fifth is Adonaios. [21] These are the

five who ruled over oblivion and are first over chaos.

>

>

>

>

> 13./

>

> [1] " Then Saklas said to his angels, 'Let us create a human being

[ac]cording to the likeness and according to the image.' [2] Then they

formed Adam and his wife, Eve. [3] But in the cloud, she was called

'Zoe' ('Life'). [4] For in this name all the races shall seek after it

(life), [5] and each one of them calls her by their names.

>

> [6] " But [sa]klas did not com[mand .......] exce[pt ...........] the

ra[ce]s [.........] this one [..............]. [7] And the [ruler]

said to him, 'Your life and that of your children will last (only) for

a season.' "

>

> [8] Judas said to Jesus, " [What] is the longest that a human being

might live? "

>

> [9] Jesus said, " Why are you surprised that the lifespan of Adam and

his race is numbered in this place? [10] It is in this place that he

received his kingdom, with its ruler, for a (limited) number. "

>

> [11] Judas said to Jesus, " Does the human spirit die? "

>

> [12] Jesus said, " This is the way it is: God commanded Michael to

loan the spirits of human beings to them so they might worship (him).

[13] Then the Great One commanded Gabriel to give the spirit with the

soul to the spirits of the great undominated race. (P.120) [14]

Because of this, the re[mai]ning souls will... ['about one and a half

lines are untranslatable'] ... light ... ['about one and a half lines

are untranslatable'] ... [15] to seek [after the] spirit within you

(pl.) [which y]ou make to dwell in this [fle]sh among the races of the

an[gel]s. [16] Then God required knowledge [to be given] to Adam and

those with him [17] in order that the rulers of chaos and oblivion

should not lord it over them. "

>

>

>

>

> 14./

>

> [1] [Then] Judas said to Jesus, " What, then, will those races do? "

>

> [2] Jesus said, " Truly I say to you (pl.), it is the stars that

bring completion upon all things. [3] For when Saklas has completed

his times which are fixed for him, [4] their first star will be about

to come along with the races, [5] and those things which were spoken

will be completed. [6] Then they will fornicate in my name, [7] and

they will kill their children, [8] and...

>

> [[9-10] 'about eight and a half lines are untranslatable']

>

> ...i]n my name, [11] and your star will r[ule] over the [thi]rteenth

realm. "

>

> [12] But afterward, Jesus [lau]ghed.

>

> [13] [Judas sai]d, " Teacher, [why are you laughing at us?] "

>

> [14] [Jesus] re[pli]ed. [He said,] " It is not [yo]u (pl.) I am

lau[gh]ing [at, bu]t at the error of the stars, [15] because these six

stars go astray with these five warriors, [16] and all of them will be

destroyed along with their creations. "

>

> (P.121) [17] Then Judas said to Jesus, " What will those who are

baptized in your name do? "

>

> [18] Jesus said, " Truly I say [to you], This baptism [..........] my

name ...

>

>

> ['about eight lines are untranslatable']

>

> ...die [........] to me. "

>

>

>

>

> 15./

>

> [1] " Truly [i sa]y to you, Judas, those [who of]fer up sacrifice to

Sakla[s .....g]od... [[2]'about three lines are untranslatable'] ...

everything [for they are w]icked. [3] As for you, you will surpass

them all. [4] For you will sacrifice the human being who bears me. [5]

Already your horn is raised up, [6] your anger is full, [7] your star

has passed by, [8] and your heart has [preva]iled.

>

> [9] " Tr[uly I say to you,] 'Your end ...'

>

> [[10-11] 'about five and a half lines are untranslatable']

>

> ...the ru[ler] who is destroyed. [12] [An]d then the pl[a]ce of the

great race of Adam will be exalted, [13] because prior to heaven and

earth and the angels, through the realms that race exists.

>

> [14] " Behold, everything has been told you. [15] Lift up your eyes

and see the cloud and the light which is in it and the stars which

surround it. [16] And the star that leads the way, that is your star. "

>

> [17] Then Judas lifted up his eyes. [18] He saw the luminous cloud

[19] and he entered into it. [20] Those standing upon the ground heard

a voice coming from the cloud, saying, " [............] great ra[ce

......im]age... "

>

> ['about six and a half lines are untranslatable']

>

>

>

>

> 16./

>

> [1] [Then] their chief priests murmured because [he (Jesus)] entered

[in]to the guest room for his prayer. [2] And some scribes were there

watching closely in order to catch him at prayer, [3] for they were

afraid of the people because he was held to be a prophet by them all.

>

> [4] And they approached Judas. [5] They said to him, " What are you

doing in this place? [6] You are the disciple of Jesus. "

>

> [7] But as for him, he answered them according to their will. [8]

Then Judas received some copper coins. [9] He handed him over to them.

>

> [10] The Gospel of Judas

>

>

> Comments:

>

> ['Comments on the Translations' to come separately as explained above.]

>

>

> Reading Judas - The Gospel of Judas and the Shaping of Christianity,

> Part Two, The Gospel of Judas

> Pg.107-122

> Elaine Pagels and Karen L. King

> Penguin Group - London, England

> ISBN 978-0-713-99984-6

>