(cache)The Gospel of Thomas

The Gospel of Thomas is a collection of 114 sayings of Christ, purportedly recorded by his disciple Thomas. Included is a series of dialogues between him and the disciples in which he shares parables, aphorisms, and other spiritual insights. The Gospel of Thomas emphasizes Jesus’s role as a wisdom teacher and challenges the faithful to wrestle with the subtle meaning of his words.

1. Seeking and Finding in the Exegetical Kingdom

「Incipit」 These are the hidden sayings of the living Jesus

▲

The incipit’s “hidden” and “living” link contrastively to Thomas 2’s “finds” and “death”

. And he wrote them, namely, Judah the Twin

▲

Or, “These are the hidden words of the living Jesus, which he delivered to Judah the Twin,” based on Peter Nagel’s reconstruction of the Greek text. See Peter Nagel, “Erwägungen zum Thomas‐Evangelium,” in Franz Altheim; Ruth Stiehl, eds., Die Araber in der alten Welt V/2. (Berlin: Walter de Gruyter, 1969), 368‐392

. [32] 1. Even

▲

“Even,” auō, corresponding to Greek kai, here used as a conjunctive of identity with the immediate antecedent, i.e., Judah the Twin

▲

Thomas, not Jesus. Thomas 1 and 2 are a dialogue between Thomas and Jesus.

What is to be sought and found in Thomas 2 is precisely the interpretation of Jesus’ secret sayings to which Thomas refers in Thomas 1

said to Jesus: “Whoever finds the interpretation of these sayings will not taste of death

▲

An allusion to the Genesis story of Adam and Eve who died as a result of tasting and eating the fruit of the tree of the knowledge of good and evil. Notice the text refers to the meaning of the secret sayings, not to the secret meaning of the sayings. Thomas 1’s “taste” anticipates Thomas 7-9’s theme of animals and plants that are eaten.

.” 2. Jesus said to Thomas: “Let him who seeks the interpretation of these sayings not stop seeking until he finds

▲

Thomas 1 and 2 are linked by “finds,” which as Callahan, 412 points out, would have been expressed in the Greek Vorlage with the same verb, euriskō, which has become two synonymous terms in the Coptic translation

; and when he finds, he will be troubled; and when he is troubled, he will be amazed; and when he is amazed, he will reign as king over all

▲

Coptic, “he will be a king over all.”
The Greek text reads “reigning, he will rest”

; and when he reigns

▲

Thomas 2’s “reigns” links to Thomas 3’s “kingdom”

, he will rest.” 3. Jesus said: “If those who lead you astray

▲

The Coptic refers not to those who lead, but to those who lead astray

say to you, ‘Look, the kingdom, she

▲

As in Coptic, “kingdom” in both Greek and in Semitic languages like Hebrew and Aramaic would be grammatically feminine.

Given the importance of gender in Thomas, here I use the feminine pronoun “she”

is in the sky,’ then the birds of the sky would enter her before you. If they say to you, ‘Look, she is in the sea beneath the earth

▲

Coptic, “in the sea,”
Greek, “under the earth,” where the watery abyss lies

,’ then the fish of the sea would enter her before you. Rather, the kingdom, she is inside you and outside you. Whoever knows himself will find

▲

This sentence is found only in the Greek version.

To find the kingdom is equivalent to finding the interpretation of Jesus’ hidden sayings

this. When you know yourselves, then you will be known by God

▲

The Coptic text’s “you will be known” is a reverential passive divine circumlocution meaning “you will be known by God”

, [33] and you will know that you are children

▲

Thomas 3-4 are linked respectively by “children” and “child,” as Callahan, 415 remarks.

This anticipates the links “child” (“son”) and “children” (“sons”) in Thomas 105-106.

Together, Thomas 3-4 and Thomas 105-106 form a macro-chiastic literary structure (i.e., a-b/b-a)

of the living Father. But if you do not know yourselves, you will dwell in poverty and you will be that poverty

▲

Given that Thomas 3 is a type of midrash-like treatment of Deuteronomy 30, it is significant that entering into or inheriting the Promised Land (the basis of the later trope “to enter the kingdom”) is already a prominent trope in verse 5. Deuteronomy 30:5’s verb “to possess,” “to inherit,” “to occupy,” yarásh, in the Qal comes to mean “to impoverish,” “to be poor,” “to dispossess,” valences not shared by the Aramaic equivalent found in the Targumim here. The Niphal means “to come to poverty.”

This raises the possibility that Thomas 3, which in its midrash of Deuteronomy includes the term “poverty” twice, is apparently working from a Hebrew text of Deuteronomy 30, and that the latter’s theme of occupation (yarásh) of the Promised Land generated Thomas 3’s mention of “poverty,” which is implicit in Hebrew yarásh.

.” 4. Jesus said: “A scholar ancient of days will not hesitate to ask a child seven days old about the place of life, and it will be revealed

▲

“It will be revealed,” conjectural emendation based on Callahan, 413.

The Coptic and Greek read, “he will live.”

Thomas 4-6 are linked by the verb “reveal”

. For all

▲

“All,” literally “many,” a common Semitism for “all”

who are first will become last, and all who are last will become first, and they will be one, the same

▲

“One, the same,” oua ouōt, synonymous with monachos in Thomas 16’s allusion to Psalm 68:7’s yəḥîdîm, “single ones,” “solitary ones.”

The semantic range of these Coptic terms include “single,” “solitary,” “alone,” “unique,” “unified,” the last bringing to mind the Thomasine trope (Thomas 22) of making the two (the male and the female) into one.

.” 5. Jesus said: “Know what is in front of your face, and what is hidden from your sight will be revealed visibly to you. For there is nothing which is hidden that will not be made visible, and there is nothing which has been buried that will not be raised

▲

This sentence is found only in the Greek version

.” 6. His disciples asked him and said to him: “How should we fast

▲

Coptic: “Do you want us to fast?”

? And how should we pray? And how should we give alms

▲

Coptic: “Should we give alms?”

? And what rules concerning foods

▲

Callahan, 413 emends “foods” to “diet”

shall we observe

▲

Coptic: “From what foods shall we abstain?”

?” Jesus said: “Do not lie, and do not do anything which you would hate, for all things are revealed

▲

Greek, relying on DeConick’s reconstruction, “brought to the light.”

See April D. DeConick, The Original Gospel of Thomas in Translation: With a Commentary and New English Translation of the Complete Gospel (London/New York: T&T Clark, 2007)

in the presence of Heaven

▲

“Heaven”; the Greek reads “truth,” but both would likely be reverential titles for God

. For there is nothing that has been hidden that will not be made manifest. And there is nothing covered that will not be revealed

▲

This sentence is found only in the Coptic version

.”

2. Animal and Plant Food. Heaven and Earth, Fire, Food and Drink

7. Jesus said: “Lucky is the lion

▲

The logion probably has in mind the story of Samson eating honey from the lion (Judges 14), which Rabbinic literature understands as Samson eating the lion itself by virtue of the honey’s source inside the lion’s corpse. Some suspect textual corruption in Thomas 7, but this is not necessary.

It is possible Thomas 7 hints at resurrection or even some version of reincarnation.

that a man

▲

Thomas 7-8 are linked by the noun rōme, man.

See Callahan, 415

will eat

▲

Thomas 7-9 are linked by the theme of animals (Thomas 7 lion, Thomas 8 fish) and plants (Thomas 9 grain) that are eaten.

The theme of eating harks back to Thomas 1’s “taste”

, and in this case the lion will become a man; but unlucky is the man whom the lion will eat, and the lion will become a man in this case as well.” 8. He said: “It is the case

▲

“It is the case with ... as with,” reflecting the Aramaic dative le, which would likely lie behind a Greek version

with the kingdom

▲

Coptic, “the man,” a possible mistake or later intentional scribal modification to an original “kingdom.” On the other hand, the noun rōme, “man,” links Thomas 7 and 8, as Callahan, 415 notes.

It is necessary to point out that Thomas 8’s fisherman who selects the largest fish anticipates Thomas 108’s shepherd who loves the largest sheep more than ninety-nine smaller ones. The immediately preceding Thomas 107 contains the phrase “Sons of Man,” which brings to mind Thomas 8’s manuscript reading “the man.” These similarities form a literary inclusio that links the seventh and eighth saying with the eighth-to-last and seventh-to last sayings

as with a wise fisherman who cast

▲

Thomas 8, 9, and 10 are linked by the verb “cast”

See Callahan, 515

his net into the lake

▲

In a Semitic Vorlage, likely “lake,” not “sea,” as in “Lake of Galilee.”

However, it is possible that the gospel writers wished to portray the Lake of Galilee as the mythic world ocean or sea, the entrance to the underworld

; he drew it up full of little fish from the lake. Among them the wise fisherman found a good large fish. He threw all the little fish back [34] into the lake; he chose the large fish without trouble. Whoever has ears to hear, let him hear.” 9. Jesus said: “Behold, the sower went out, he filled his hands and cast forth. Some, indeed, fell upon the road; the birds came, they gathered them. Others fell upon stones, and did not send roots down into the earth, and did not send forth ears reaching to the sky. And others fell upon thorns; they choked the seed, and worms ate them. And others fell upon good earth, and it produced good fruit reaching up to the sky. It brought sixty per measure, and one hundred twenty per measure. 「Displacement

▲

It would appear that the last two sentences of Thomas 21 were secondarily displaced from its position following Thomas 9

」 When the grain opened, he arrived with haste, his sickle in hand; he reaped it. Whoever has ears to hear, let him hear.” 10. Jesus said: “I have cast a fire

▲

Thomas 10’s “fire” and “burns” link to Thomas 13’s “fire” and “burn”

upon the world

▲

That Thomas 10’s “the world” refers to “the earth,” as in the parallel in Luke 12:49, is supported by the following: This implicit “earth” behind the text’s “world” forms a pair with Thomas 11’s “heaven,” and this implicit earth-explicit heaven pair anticipates Thomas 12’s “heaven and earth.”

Callahan points out that these passages anticipate Thomas 16’s “the world,” which repeats Thomas 10’s “the world,” in another parallel to Luke 12:49.

See Callahan 413

, and behold, I guard it until it burns

▲

Thomas 10-12 constitute a dialogical or conversational unit.

See Callahan 413

.” 11. Jesus said: “This heaven will pass away, and the one above it will also pass away. And those who have died are not alive, and those who are alive will not die. In the days when you ate

▲

Thomas 11’s “ate ... eat” links to Thomas 13’s “drank” and to Thomas 14’s “eat”

what was dead, you made it live. When you eat what is alive

▲

From Hippolytus’ version in Refutation of All Heresies 5.8.32.

Coptic: “When you come to be in the light”

, what will you do? On the day you were one, you were made into two, but when you become one

▲

“One,” the text reads “two,” but this may be a scribal error

, what will you do?” 12. The disciples said to Jesus: “We know that you will depart and be beyond our reach

▲

“Will depart and be beyond our reach,” literally, “go from our hand”

. Who will then be greatest over us?” Jesus said to them: “In whatever place you may be, you will go to James the Righteous

▲

Thomas 12-13 are linked by the term “righteous”

See Callahan, 515

, the one because of whom heaven and earth came into being.” 13. Jesus said to his disciples: “Make a comparison and tell me whom/what I am like.” Simon Peter said to him: “You are like a righteous angel.” Matthew said to him: [35] “You are like a man, a wise philosopher.” Thomas said to him: “Master, my mouth

▲

Thomas 13-14 are linked by “mouth”

See Callahan, 515

will not at all let me say what you are like.” Jesus said: “I am not your master; because you drank you were intoxicated from the bubbling spring I have measured out.” And he took him aside and withdrew and told him three things. But when Thomas approached his friends, they asked him: “What did Jesus say to you?” Thomas said to them: “If I were to tell you one of the things he told me, you would gather stones and cast them at me, and fire would come from the stones and burn you.” 14. Jesus said: “If you fast

▲

The allusion may be to fasting performed to be seen by others, as in Matthew 6:16. Thomas does not reject fasting as such, but employs hyperbole to warn against improper motives for and modes of fasting (as in Isaiah 58). The use of hyperbole serves the function of causing the reader to wonder and be perplexed about what is being said, as Thomas 2 declares.

, you will give birth to sin

▲

This agrees with the Babylonian Talmud tractate Taʿanit 11a:
“Samuel said: ‘Whoever fasts is called a sinner,’” referring to the Nazarite who according to Numbers 6:11 needs atonement because he has “sinned” against himself (his soul, ha-nephesh) by fasting from wine.

, and if you pray

▲

The allusion may be to praying in order to be seen by others, as in Matthew 6:5

, you will be condemned, and if you give alms

▲

The allusion may be to giving alms in order to be praised by others, as in Matthew 6:2

, you will harm your own spirits

▲

bTaʿanit 11a, where the Nazarite sins against his soul, nephesh, by fasting from wine.

Cf. bTaʿanit 11b on Proverbs 11:17’s man who fasts “hurts/troubles his own flesh,” that is, he harms himself, whereas the “merciful man,” implying one who gives alms, “does good to himself,” literally, to his soul (nephesh).

. And in any land you enter, when you walk in the countrysides, if you are received with a greeting of peace, eat whatever is placed in front of you; heal the sick among them. For what enters your mouth will not cause impurity; rather, what comes out of your mouth is what will make you impure.”

3. Bowing, Falling, and Standing, the Beginning and End

15. Jesus said: “When you

▲

Literally, “if you.”

Thomas 14-15 are linked by the construction “if you” + verb, as Callahan, 515 notes

look

▲

Thomas 15’s “look” links to Thomas 16’s “see”

upon him who was not born of woman, bow your face to the ground and worship him, for that one, he is your Father

▲

The noun “father” links Thomas 15-16

.” 16. Jesus said: “Perhaps people think that I have come to cast peace upon the world, but they do not realize that I have come to cast various divisions upon the world: fire, sword, war. For five

▲

Thomas 16’s “five” links to Thomas 19’s “five”

will be [36] in a house; three will be against two, and two against three; the father against the son, and the son against the father, and they will stand

▲

Thomas 16 and 18 are linked by “stand”

alone.” 17. Jesus said: “I will give you what eye has not seen, what ear has not heard, and what hand has not touched, and what has not entered

▲

“Entered,” literally “come up/into.”

Callahan, 413-414 notes that Thomas 17-18 are linked by the verb ei, “come,” and makarios, “blessed”

in the human mind.” 18. The disciples said to Jesus: “Tell us how our end will be

▲

An echo of Daniel 12:6, 8

.” Jesus said: “Have you then explained what the beginning is so that you may ask about the end? For in the place where the beginning is, there will the end come to be. Blessed is he who will stand

▲

An echo of Daniel 12:13; 9:21

in the beginning, and he will know the end

▲

An echo of Daniel 12:4

, and he will not taste of death

▲

Thomas 18 and 19 are linked by “beginning,” “end,” “blessed,” and “not taste death”

.” 19. Jesus said: “Blessed is he who existed from the beginning, before he existed. If you come to exist as my disciples, and if you will hearken to my words, these stones will become servants to you, for to you belong five trees

▲

Callahan, 515 remarks that Thomas 19’s “trees” corresponds to Thomas 20’s large branch/plant.

Thomas 20’s “large” contrastively anticipates Thomas 20’s “smallest” and Thomas 22’s “small ones”

in paradise that do not shake in summer and winter, and their leaves do not fall down

▲

Thomas 19’s “fall” links to Thomas 20’s “falls”

. He who will know them will not taste of death.”

4. Small and Big in the Kingdom

20. The disciples said to Jesus: “Tell us what the case of the kingdom of heaven is like.” He said to them: “It is the case with her as with a mustard seed; it is the smallest

▲

Thomas 20’s “smallest” links to Thomas 22’s “small ones”

of all seeds. When, however, it falls onto the earth prepared for it, it sends forth a large branch which becomes a shelter for the birds of the sky

▲

Thomas 20-22 are all parables

.” 21. Mary said to Jesus: “What is the case of your disciples like?” He said: “Their case is like that of [37] small children

▲

“Small children,” alternatively, “servants”

living in a field that does not belong to them. When the owners of the field come, they will say: ‘Return our field to us.’ They strip naked in front of them, thus returning their field to them. Therefore I say, if the owner of the house knows that the thief is coming, he will keep watch before he comes, and not let him tunnel into the house of his kingdom in order to take his property. But you, keep watch beforehand over everything. Gird your loins in a great power, so that the thieves do not discover a path to get at you, because they will find the possessions they are looking for. Let there be a man of understanding among.” 「Displacement

▲

It would appear that the last two sentences of Thomas 21 were secondarily displaced from their original position following Thomas 9’s conclusion.

“Let there be a man of understanding among you” echoes the Gg version 1 Enoch 5:8, which has another echo in the nearby Thomas 24’s “man of light”

」 22. Jesus looked at some infants taking milk. He said to his disciples: “These infants taking milk, it is the case with them as with those who enter the kingdom.” They said to him: “Then if we are infants will we enter the kingdom?” Jesus said to them: “When you make the two one

▲

Thomas 22-23 are linked through the theme of “one”

See Callahan, 515

, and when you make the inside like the outside, and the outside like the inside, and the above like the below, and thus you make the male and the female to be one, the same, so that the male is not male nor is the female a female, when you put eyes in the place of an eye, and a hand in the place of a hand, and a foot in the place of a foot, an image in the place of an image, then you will enter the kingdom.”

5. The Light of Repentance

[38] 23. Jesus said: “I will choose

▲

Callahan, 414 emends Thomas 23’s “choose” to “separate.”

Against this is that Thomas 23 echoes Deuteronomy 32:30: “How should one chase a thousand, and two put ten thousand to flight?”.

This anticipates Thomas 25’s echo of the nearby Deuteronomy 32:10: “He guarded him as the apple of His eye”

you, one from among a thousand, and two from among ten thousand, and they will stand, being one, the same

▲

Callahan, 414 lists Thomas 23-24 as a single dialogical unit

.” 24. His disciples said: “Direct us to the place

▲

Callahan, 414 emends (probably unnecessarily) Thomas 24’s “place (topos)” to “kind/type (typos)”

where you are, because we need to seek after it.” He said to them: “Whoever has ears, let him hear. Light dwells within a man of light

▲

“Man of light,” an echo of Gg 1 Enoch 5:8, which is also echoed towards the end of the nearby Thomas 21

, and he is light to all the world. If he is not light, he

▲

It is not clear here whether “he” refers to the man or to the world, or perhaps to both

is darkness.” 25. Jesus said: “Love your brother as your soul. Guard him as the apple of your eye

▲

Thomas 25 and 26 are linked by “eye,” which is congruent with Thomas 24’s “light.”

See Callahan, 414: “The word ‘light’ (ouoein), which in Coptic also signifies eyesight, connects the end of this logion conceptually with the following sayings about the eye and seeing in Thomas 25, 26, and 27”

.” 26. Jesus said: “You see the splinter in your brother’s eye, but the log in your own eye, you do not see it. When you dislodge the log from your own eye, then you will be able to see to remove the splinter from your brother’s eye.” 27. Jesus said

▲

The Coptic lacks the Greek’s introductory “Jesus said”

: “If you do not fast from the world

▲

Thomas 27-28 are linked by the noun “world”.

In Thomas 27, “world” bears the idiomatic sense of “everything,” possibly hinting at all the many things from which one must abstain on Yom Kippur, the Sabbath of Sabbaths.

See Callahan, 415-416

, you will not find the kingdom

▲

The Greek version reads “the kingdom of God”

; if you do not observe the Sabbath of Sabbaths

▲

“The Sabbath of Sabbaths” reflects a Biblical title for Yom Kippur (e.g., Leviticus 23:32), which is also called the Fast Day, on account of the many things from which one must abstain on Yom Kippur, which includes wine, to which the immediately following Thomas 28 refers. Thomas likely has a distinctive interpretation of Yom Kippur, but a reference to Yom Kippur here should not be doubted.

, you will not see

▲

Thomas 27’s “see” links back to Thomas 25-26.

Thomas 27 and 28 are linked by “see”

the Father.” 28. Jesus said: “I stood in the midst of the world

▲

Thomas 28-29 are linked by “flesh”.

In Thomas 28, “the world” bears the idiomatic sense of “the people.” The language is based on Moses’ standing (interceding) for the people in Exodus 32-34.

Thomas 28’s “I stood in the midst of the world” does not refer to the incarnation, but to Jesus’ appearance to intercede for the people on Yom Kippur.

See Callahan, 415-416

, and I went forth and appeared to them in person. I found them drunk, every one of them; I did not find a single one thirsting. And my soul grieved for the children of humanity, because their minds are blinded, and they do not see, for they entered the world empty, and they seek to leave the world empty. But for now they are drunk; yet when they shake off their wine, then they will repent

▲

“Repent” is congruent with Thomas 27’s reference to Yom Kippur

.” 29. Jesus said: “It is a wonder if the flesh

▲

Thomas 29 and 30 contrast the mortal flesh/body with the divine spirit/gods

came into existence for the spirit; but it is the greatest of wonders if the spirit came into existence for the body. But I wonder [39] at how this great wealth dwells in this poverty.”

6. Concealment and Revelation

30. Jesus said: “The place where there are three gods

▲

According to Callahan, 416, Thomas 29-30 may have been linked by “if”

, they are gods

▲

This is the Coptic.

By contrast, the Greek version reads, “Where there are three, they are without God”

. The place where there are two or one, I am with him

▲

This is the Coptic version.

By contrast, the Greek text reads, “And where there is one alone, I say, I am with him.”
The Greek then adds: “Raise up the stone, and you will find me there; split the tree, and I am there.”
A variant of this aphorism, in reverse sequence, is present in Coptic Thomas 77.

The sequence of stone-tree in the Greek text of Thomas 19 matches the stone-tree sequence in Coptic Thomas 19

. Raise up the stone, and you will find me there; split the tree, and I am there

▲

As the previous footnote indicates, this sentence is found only in the Greek version, with a variant being present in Coptic Thomas 77.

Whatever may be said of its authenticity, it would seem that by the time of the Acts of Peter (see chapters 38-39), the tree proverb was already linked to the saying about Jesus as the all, precisely as in Coptic Thomas 77. This tells against Coptic 77 being a Coptic-stage creation, reputedly on the basis of a Coptic wordplay.

Coptic Thomas 77’s sequence tree-stone actually reflects the traditional sequence of a widespread ancient trope that joins together tree-stone in that specific order, on which see Carolina López-Ruiz, When the Gods Were Born: Greek Cosmogonies and the Near East (Cambridge, MA/London: Harvard University Press, 2010), 67-71.

See Callahan, 416, where he refers to “a string of sayings, logia 30 through 41, all of which have parallels in the Synoptic tradition. More specifically, all of these sayings have a Matthean version; Thomas 30 and Thomas 39b possessing parallels only in Matthew. Here perhaps one may discern a separate source. At a subsequent redactional stage this collection became attached to what are now the first twenty-nine logia of Thomas”

.” 31. Jesus said: “No prophet is accepted in his village

▲

Thomas 31’s “village” is comparable to Thomas 32’s “city.”

The two logia also contrast a prophet that is unrecognized with a city that cannot be unrecognized

; no physician heals those who know

▲

Thomas 31’s “know,” Thomas 32’s “not hidden,” and Thomas 33’s “proclaim” all semantically contrast with Thomas 34’s “blind”

him.” 32. Jesus said: “A city being built upon a high mountain, which is fortified, can in no wise fall, nor can she be hidden

▲

Thomas 32 and 33 are linked by “hidden”

.” 33. Jesus said: “What you hear in your ear

▲

Callahan, 417 writes that Coptic maaje means both “ear” and “handle” (of a jar, basket): “The redactor is compiling sayings here with a peculiarly Coptic cleverness. This effort to tickle the ear of the reader suggests that the catena has undergone distinctly Coptic redaction”

, speak it from another place; proclaim it from your housetops

▲

Thomas 33 “housetop” links to Thomas 34’s “house”

. For no one lights a lamp and puts it under a basket, and neither does anyone put it in a hidden place. Rather, one places it upon the lampstand so that whoever enters or exits may see its light.” 34. Jesus said: “If a blind person leads astray a blind person, the two of them will fall into a pit.” 35. Jesus said: “There is no way

▲

Callahan, 417 remarks on Thomas 35-36 that both begin with “Jesus said” + the Achmimic rather than Sahidic form of the negation particle:

Thomas 35, literally, “it is not possible,”
Thomas 36, “do not be concerned”

for one to enter the house of a strong person and take it by force without tying his hands; then one will be able to remove the goods from his house.” 36. Jesus said: “Do not worry from morning until evening and from evening until morning about the food you are to eat, or about the garment

▲

Thomas 36’s “garment” links to Thomas 37’s “garments”

that you are to wear. You are much greater than the lilies which neither card nor spin. When you have no clothing, then what will you wear? Who can add to your lifespan

▲

“Lifespan,” or perhaps, “stature”

? He will give you your garment

▲

This is the Greek version.

The Coptic is much shorter: “Do not worry from morning until evening and from evening until morning about what you will clothe yourselves with.”

Callahan, 414 lists Thomas 36-37 as a single dialogical unit.

.” 37. His disciples said: “On what day

▲

Thomas 37-38 are respectively linked by “day” and “days”

See Callahan 417

will you show yourself to us? And on what day will we see

▲

Thomas 37’s “see” contrasts with Thomas 34’s “blind”

you?” Jesus said: “When you disrobe and are naked without shame, and you place your garments on the ground under your feet, like those infants, and you trample on the garments, then will you see [40] the Son of the Living One

▲

Contrary to some scholarly claims, in Thomas, Jesus is the Son of the Living One, not the Living One (i.e., God).

Therefore, “the Living One” in Thomas 52, 59, and 111 is the Father, not the Son or Jesus.

, and you will not fear.” 38. Jesus said: “Many times you desired

▲

Thomas 38’s “desired” links to Thomas 39’s “desire.”

According to Callahan, 417, Thomas 38-39’s “desire,” probably renders the Greek epithumeō, although Thomas 38 uses the Greek loanword, while Thomas 39 uses the native Coptic term ouōsh.

to hear these words which I speak to you, and there is no other from whom to hear them. Days will come when you will seek for me and you will not find me.” 39. Jesus said: “The Pharisees and the scribes received the keys of knowledge; they hid them. They entered not, and they did not allow those who desire to enter. You, however, be wise like serpents and innocent like doves.” 40. Jesus said: “A grapevine has been planted outside of the Father, and not being fortified, she will be pulled up from her root and will be destroyed.” 41. Jesus said: “Whoever has something in his hand will receive more, and whoever has nothing, the little he has will be taken from his hand.”

7. Spiritual Blindness and Ignorance

42. Jesus said: “Go away

▲

Callahan, 414 lists Thomas 42-43 as a single dialogical unit.

See further, Callahan, 419: “Thomas 42 and 43 introduce another motley collection of controversy sayings, Thomas 42 through 47. A common concern of these sayings is the opposition to the new dispensation by the old, and they continue the theme of the opposition of dispensations implicit in Thomas 30 through 41. Thomas 42-47 begin with a polemic against the Jews and end with a compound logion that combines sayings about old wine in new wineskins and an old patch on a new garment. The guiding principle of this catena is thus thematic, juxtaposing materials treating the conflict of dead tradition and living revelation.”

However, one must not overlook that Thomas 47 prefers old wine over new wine

!” 43. His disciples said to him: “Who are you to say this to us?” Jesus said: “In what I say to you, you do not understand who I am. Rather, you have become like those Judeans

▲

“Judeans,” or “Jews”

, for when they love the tree, they hate its fruit, and when they love the fruit, they hate the tree.” 44. Jesus said: “Whoever speaks

▲

Thomas 44-45 are linked by “speaks”

against the Father will be forgiven, and whoever speaks against the Son will be forgiven; however, whoever speaks against the Holy Spirit will not be forgiven, neither on earth nor in heaven.” 45. Jesus said: “Grapes are not harvested from thorns, nor are figs gathered from thistles, for these do not give fruit. A good person brings out of his treasury house [41] what is good; an evil person brings evil things out of his corrupt treasury house which is in his mind, and he speaks evil things. For out of the surplus of the mind he brings out evil things.” 46. Jesus said: “From Adam up to John the Baptizer, of those born of women no one is greater than John the Baptizer, so that he should lower his eyes. But I have said that he among you who will be an infant will know the kingdom and will be greater than John.” 47. Jesus said: “It is impossible for one

▲

Thomas 47-49 are linked by synonymous terms for “one”

See Callahan, 420

person to mount two horses, and stretch two bows, and it is impossible for a servant to serve two masters, for he would honour the one and despise the other. No person drinks aged wine and immediately desires to drink new wine

▲

This recognizes that old, aged wine is superior in taste to new wine, as all wine drinkers would agree.

. And new wine is not poured into old wineskins, in order not to split them. And aged wine is not poured into new wineskins, in order not to destroy them. Old patches are not sewn onto new garments, because there would be a split.”

8. The Old and the New

48. Jesus said: “If two make peace with one another in this one house, they will say to the mountain, ‘Move away!’ and it will move.” 49. Jesus said: “Blessed are the solitary ones and the chosen ones

▲

These reflect two traditional titles for the people of Israel

, for you will find the kingdom, for you are from

▲

Thomas 49’s “you are from” links to Thomas 50’s “we came from”

See Callahan, 420

her and will return to her.” 50. Jesus said: “If they say to you: ‘From where did you come into being?’ Say to them: ‘We came from the light, the place where the light came into being by its own hand; it stood up on its feet

▲

I render the Coptic literally in order to preserve the text’s mention of hand and feet

[42] and appeared in their image.’ If they say to you: ‘Are you the light

▲

Literally, “it,” which refers back to “the light”

?’ say: ‘We are sons of the light

▲

Literally, “its,” or “his,” which refers back to “the light”

and we are the chosen ones

▲

“The chosen ones,” a traditional title for the people of Israel

of the living Father.’ If they ask you: ‘What is your Father’s sign

▲

“Sign,” probably the “sign of the covenant,” i.e., circumcision, which is discussed later in the same pericope

within you?’ say to them: ‘It is a shaking and a repose

▲

Thomas 50-51 are linked by “repose”

Callahan 414 lists Thomas 50-53 as a single dialogical unit.

See Callahan, 420.

.’” 51. His disciples said to him: “When will the day come for the repose of the dead

▲

Thomas 51-52 are linked by “the dead”

See Callahan 420

? And on what day will the new world come?” He said to them: “What you are looking out for, it has come, but you do not know it.” 52. His disciples said to him: “Twenty-four prophets spoke in Israel, and they all spoke of you.” He said to them: “You have forsaken the Living One who is in your presence, and you have spoken of the dead

▲

Callahan, 420 refers to a “string of renunicatory sayings in Thomas 52 through 56”

.” 53. His disciples said to him: “Circumcision, is it of value to us or not

▲

Here through traditional Biblical hyperbole one thing (physical circumcision) is denied in order to stress the importance of another thing (spiritual circumcision). Since exaggeration is employed, the denial involved is relative, not absolute. Similarly, when we read in Isaiah 1, Jeremiah 7, Psalm 40, Psalm 51, etc. that God does not desire sacrifices, the meaning is that God does not desire sacrifices offered by immoral people, not that God does not desire any sacrifices at all. Thomas 53 similarly means that God desires spiritual circumcision of the heart in addition to physical circumcision.

?” He said to them: “If it were of value their father would beget them from their mother

▲

Thomas 53 and 55 are linked by “father” and “mother”

See Callahan, 420

circumcised. Rather, true circumcision in spirit has found the highest value

▲

Thomas 53’s “value” contrastively links to Thomas 54’s “poor,” and Thomas 53’s “circumcision” links back to Thomas 50’s “sign” (referring to the sign of circumcision)

.” 54. Jesus said: “Blessed are the poor, for yours is the kingdom of heaven.” 55. Jesus said: “Whoever does not hate his father and his mother, he cannot be my disciple; and whoever does not hate his brothers and sisters and does not take up his cross in my way, he will not be worthy of me.” 56. Jesus said: “Whoever has found the world, he has found a corpse; and whoever has found a corpse, of that one the world is not worthy.”

9. The Teaching of Living and Eating

57. Jesus said: “It is the case with the kingdom of the Father as with a man who had a good seed; his enemy came in the night, [43] he sowed a weed over the good seed. The man did not allow the weed to be pulled up. He said to them: ‘So that when you pull up the weeds, you do not pull up the grain with it. For on the day of the harvest the weeds will be visible; they will be pulled up and burned.’” 58. Jesus said: “Blessed is the person who has been troubled; he has found life

▲

“The connection of Thomas 58 through 62 must remain uncertain because of the minor lacunae in Thomas 60 and the major lacuna of Thomas 62”

Callahan, 421

.” 59. Jesus said: “Look upon the Living One while you are alive, lest you die and then seek to see the Living One, but be unable to see

▲

“Thomas 59, 60, and 61 have to do with living fully and eating well”

Callahan, 421

.” 60. He saw a Levite

▲

“Levite,” my conjectural emendation based partly on the fact that Levites were called shōmərîm, “watchers,” “guards,” which coincides with the Hebrew word for “Samaritans”

carrying a lamb while entering Judea. He said to his disciples: “That one is binding a lamb.” They said to him: “So that he may kill it and eat it.” He said to them: “While the lamb is alive he will not eat it, but when he kills it and it becomes a corpse.” They said: “It can be done in no other way.” He said to them: “You should seek a place of rest for yourselves, too, lest you become corpses and be eaten.” 61. Jesus said: “Two will rest on a bed; one will die, one will live.” Salome said: “Who are you, man? As of one you have climbed onto my bed and eaten from my table.” Jesus said to her: “I am he who exists from he who is equal. It was given to me to be engaged in the affairs of of the house of my Father.” Salome said: “I am your disciple.” Jesus said: “Therefore I say, if he is destroyed

▲

“Destroyed,” shēf.

Even though it is probably a secondary development, it is likely an intentional theological scribal modification, and consequently should probably not be emended to shēsh, since the Gospel of the Egyptians contains a tradition involving Salome and the theme of destruction.

, he will be full of light, but if he be divided, he will be full of darkness.” 62. Jesus said: “I tell my mysteries to those worthy of [44] my mysteries. What your right hand will do, let not your left know what it is.”

10. The Lure of Wealth

63. Jesus said: “There was a wealthy man who possessed much wealth. He said: ‘I will use my wealth in order to sow and reap and plant and fill my treasury house with grain so that I lack nothing.’ This was what he was thinking about in his mind. And when the night came, he died. Whoever has ears to hear, let him hear

▲

“Thomas 63, 64, and 65 are short stories about ‘a man,’ variously described”

Callahan, 421

.” 64. Jesus said: “A man was receiving various guests, and when he had prepared the dinner he sent forth his servant in order to invite the guests. He went to the first; he said to him: ‘My master invites you.’ He said: ‘I have some money to give to some traders who are arriving in the evening. I am to go to place orders with them. I beg to be excused from the dinner.’ He went to another; he said to him: ‘My master has invited you.’ He said to him: ‘I have purchased a house and I will not be available for a day; I will not be able to rest.’ He went to another; he said to him: ‘My master invites you.’ He said to him: ‘My friend is going to be married, and I am the only one preparing the dinner; I cannot come. I beg to be excused from the dinner.’ He went to another; he said to him: ‘My master calls you.’ He said to him: ‘I have purchased a farm; I am going to collect the taxes. I cannot come; I beg to be excused.’ The servant, he came and said to his master: ‘Those you have summoned to the dinner have begged to be excused.’ The master said to his servant: ‘Go outside into the streets; those you find, bring them so that they may dine. Buyers and merchants will not enter into the places of my father.’” [45] 65. He said: “A ...

▲

The Coptic could be reconstructed to read either “good man” or “creditor.” Both readings have persuasive arguments in their favor

owned a vineyard

▲

Thomas 65’s “vineyard,” literally “a place of grapes,” links to Thomas 67’s “place”

See Callahan 421

; he leased it out to some tenants so that they would operate it and he might collect the produce from their hand. He sent his servant to the tenants to collect the produce of the vineyard. They seized his servant; they beat him until they nearly killed him. The servant left; he spoke with his master. His master said: ‘Perhaps they did not recognize him

▲

The Coptic reads, “Perhaps he did not recognize them,” an obvious scribal mistake

.’ He sent another servant; the tenants beat this one also. Then the master sent his son; he said: ‘Perhaps they will feel bad before my son.’ The tenants there recognized him as the heir to the vineyard; so they seized and killed him. Whoever has ears, let him hear

▲

On Thomas 65-66, see Callahan, 421:

“These two logia thus cohere neither lexically nor topically, but had terms linked in the Jesus tradition”

.” 66. Jesus said: “Show me the stone the builders rejected; it is the cornerstone.”

11. Nothing and All/Emptiness and Fullness. One/Few and Many.

67. Jesus said: “He who has

▲

Literally, “knows”

everything, if he lacks himself, has no place at all

▲

“Has no place at all,” literally, “lacks the place entirely.”

Here we interpret “place” in the Greek idiomatic sense of “opportunity,” which we could render with the synonym “chance”

.” 68. Jesus said: “Blessed are you when you are hated and persecuted, and a place will be found where you will not be persecuted

▲

Some see here an allusion to the flight to Pella before the destruction of the Temple in 70 CE

.” 69. Jesus said: “Blessed are those who have striven in their minds; these are the ones who have known the Father truly. Blessed are those who go hungry in order to fill the stomach

▲

Callahan, 421 notes regarding Thomas 69’s “stomach” that Coptic hē can also mean “womb,” the latter being alluded to in Thomas 70’s “what is within you”

of the one who is longing.” 70. Jesus said: “When you give birth to what is within you, what you have will save you; if you do not have it within you, what you do not have within you will kill you.” 71. Jesus said: “I will destroy this house, and no one will build it again.” [46] 72. A man said to him: “Tell my brothers to divide my father’s possessions with me.” He said to him: “O man, who has made me a divider?” He turned to his disciples; he said to them: “Do I really exist as a divider?” 73. Jesus said: “The harvest is indeed plentiful; the labourers, however, are few. But pray to the Lord that he would send labourers to the harvest.” 74. He

▲

In its Thomasine dialogical context, “he” refers here not to Jesus, but to an unspecified interlocutor who is in dialogue with Jesus

said: “O Lord

▲

“O Lord,” is a prayer directed to God, not a comment addressed to Jesus.

Since in Thomas 73 Jesus commands prayer to be said, Thomas 74 might be seen as a prayer offered by one of Jesus’ listeners.

, many are standing around the well, but there is no one in the well.” 75. Jesus said: “Many stand at the door, but those who are solitary

▲

Callahan, 421 explains that Thomas 75’s “solitary” and Thomas 76’s “single” are synonyms, which repeats the pattern of synonyms earlier in Thomas 48-49

will enter the place of marriage.” 76. Jesus said: “It is the case with the kingdom of the Father as with a merchant who had a consignment of merchandise. He found a pearl. The merchant was wise; he got rid of the consignment and purchased the single pearl. You also, seek for yourselves his imperishable treasure that endures, in the place where no moth enters to devour and no worms to destroy.”

12. The Primordial Light

77. Jesus said: “I am the light

▲

Thomas 77’s “light” anticipates Thomas 82’s “fire” and Thomas 83’s “light.”

Both Thomas 77’s and Thomas 83’s “light” is the primordial light of Genesis 1:3

above all. I am the all. The all came forth from me, and the all extended

▲

“Extended,” literally “split,” which forms an anticipatory catchword association with “split” in the next statement

to me. Split a piece of wood, I am there; lift up the stone, and there you will find me

▲

Coptic Thomas 77’s conclusion parallels (in reverse sequence, wood-stone) Greek Thomas 30’s conclusion (stone-wood). Although some hold that this conclusion in Coptic Thomas 77 has been secondarily dislocated from the original form of Thomas 30 (based on the assumption that the Greek fragments are more original than the Coptic version), both could be original, representing a doublet, a literary phenomenon attested elsewhere in Thomas.

If this is the case, then the saying about the stone and wood has dropped out, intentionally or accidentally, from Coptic Thomas 30. In any case, according to Uro, the Thomasine doublets do not reflect separate underlying sources, but an intentional rhetorical strategy. See Risto Uro, “Thomas and oral gospel tradition,” in idem, ed., Thomas at the Crossroads: Essays on the Gospel of Thomas (Edinburgh: T&T Clark, 1998), 8-32

.” 78. Jesus said: “Why did you go out to the countryside? To look at a reed shaken by the wind? And to look at a man wearing soft garments like your kings and your [47] powerful ones? These are they who wear soft garments, and they do not have the power to know the truth

▲

Matthew 11:7-8 and Luke 7:24-25 apply this to John the Baptizer. That Thomas 78 implicitly refers to John the Baptizer makes Thomas 77’s mention of the primordial light intriguing. This is because when we read John 1 “between the lines,” so to speak, it would appear that it is polemicizing against followers of John the Baptizer who identified him, rather than Jesus, as the primordial light of Genesis 1:3

.” 79. A woman in the crowd said to him: “Blessed is the womb which bore you and the breasts which nourished you!” He said to her: “Blessed are they who have heard the word of the Father, who truly have observed it

▲

James 1:22

. For the days will come when you will say: ‘Blessed is the womb which has not conceived, and the breasts which have not given milk

▲

“Sayings 79 through 81 share the grammatical construction of a substantivized relative clause in the perfect tense: mentahsōtm (‘those who have heard’) in Thomas 79, pentahsouōn (‘the one who has understood’) in Thomas 80, and penthar mmao (‘the one who has become wealthy’) in Thomas 81”

Callahan 421

.’” 80. Jesus said: “Whoever has known the world has found the body; but whoever has found the body, the world is not worthy of him.” 81. Jesus said: “Whoever grows wealthy, let him not

▲

The conjectural addition may be unnecessary

become a king; and he who possesses power, let him renounce it.” 82. Jesus said: “He who is near me is near the fire, and he who is far from me is far from the kingdom.” 83. Jesus said: “The images are revealed to the person, and the light that is within the images is hidden in the image of the light of the Father. He will be revealed, and his image will be hidden away by his light

▲

Thomas 83-85’s “image,” “likeness,” and “Adam” echo Genesis 1:26-27

.” 84. Jesus said: “On the days you see your likeness you rejoice; but when you will see your images, which came into being at your beginning, which neither die nor are revealed, how much will you be able to bear?” 85. Jesus said: “Adam came into existence from a great power and a great wealth, and he was not worthy to rest

▲

Conjectural emendation based on Callahan, 422.
The manuscript reads, “of you.”
The emendation restores the link between Thomas 85’s “rest” and Thomas 86’s “rest”

, for had they been worthy, he would not have tasted death.” 86. Jesus said: “The foxes [48] have dens, and the birds have nests, but a human being

▲

“Human being,” literally “son of man,” but the contrast demonstrates that here we are not dealing with a messianic title

has no place to lay his head and rest himself.” 87. Jesus, he said: “Wretched is he, the body that depends on a body, and wretched is she, the soul that depends on these two.”

13. Giving, Seeking, and Finding

88. Jesus said: “The angels

▲

The reference is to heavenly angels, not to earthly “messengers.” Similarly, “the prophets” refers to formerly earthly prophets now in heaven.

Cf. 1 Peter 1:10-12’s prophets of former ages and angels. The link between Thomas 88’s angels and Thomas 89’s “inside” parallels Luke 11:40-41: “You fools! Did not he who made the outside make the inside also? But give for alms those things which are within; and behold, everything is clean for you.”

Thomas 88’s “will give you” refers to the angels and heavenly prophets giving a reward to those humans who gave alms, which cleanses the inside (the heart) of those who give the alms.

will come to you with the prophets, and they will give you what is yours; and you also will give them what is yours, and you will say to yourselves: ‘On what day will they come and take what is theirs

▲

“Thomas 88 as it stands has no discernible relation to what appears before or after it in Thomas. It stands, however, at the head of Thomas 89 through 95, all of which have Matthean parallels in contexts of controversy. As in Thomas 30 through 41, these logia may be the heavily redacted, even corrupt catena of sayings otherwise known through the Gospel of Matthew. As is also the case with Thomas 30 through 41, the initial saying of Thomas 88 through 95 is now corrupt, and thus the redactional motivation for its present placement remains obscure”

Callahan, 423

?’” 89. Jesus said: “On what grounds do you wash the outside of the cup? Do you not understand that the one who created the inside is he who also created the outside?” 90. Jesus said: “Come to me, for mine is an easy yoke, and my mastery, she is gentle, and you will find rest for yourselves

▲

“Thomas 90 through 95 treat the themes of seeking and finding, of asking and receiving”

Callahan, 423

.” 91. They said to him: “Tell us who you are so that we may believe you.” He said to them: “You read the face of the sky and the earth, and the one who is in your presence

▲

As in Thomas 24 and 52, here Jesus objects to interest in his person, wanting the people’s interest to be in the living God instead

, you do not know him, and you do not know how to read this moment

▲

Callahan, 414 lists Thomas 90-91 as a single dialogical unit

.” 92. Jesus said: “Seek and you will find; but what you asked me about in those days, I did not tell you about it in that day. I would now like to tell it, and you do not seek for it

▲

Callahan, 414 lists Thomas 92-93 as a single dialogical unit

. 93. Do not give what is holy to dogs, lest they cast them upon the dung pile. Do not throw pearls to swine, lest they break them

▲

We may gloss this saying as follows: “Do not give what is holy (teaching) to (Gentile) dogs, lest they cast them upon the dung pile. Do not throw pearls (of interpretation) [to] (Gentile) swine, lest they [break] them.” Only in the New Testament are Gentiles called “dogs” (e.g., Matthew 15:26-27; Revelation 22:15). Jewish literature does not use this terminology for Gentiles.

.” 94. Jesus said: “He who seeks will find, and he who knocks, it will be opened to him.” 95. Jesus said: “If you have money, [49] do not lend it at interest, but give it to him from whose hand you will not get it back.”

14. Kingdom Parables

96. Jesus said: “It is the case of the kingdom of the Father as with a woman; she took a little yeast; she hid it in dough; she made it into large loaves of bread. Whoever has ears to hear, let him hear

▲

Thomas 96-98 are all kingdom parables

.” 97. Jesus said: “It is the case of the kingdom of the Father as with a woman carrying a jar full of meal. Walking on a distant road, the jar handle

▲

Callahan, 424 points out the link between Thomas 97’s jar handle, maaje, and the immediately preceding Thomas 96’s maaje, “ear”

broke; the meal emptied out onto the road behind her. She was not aware of what happened. She did not know of the trouble. When she entered into her house, she put the jar down; she found it empty.” 98. Jesus said: “It is the case of the kingdom of the Father as with a man who wanted

▲

Callahan, 424 points out that Thomas 98’s “wanted,” efouōsh, links to Thomas 99’s “the will,” pouōsh

to kill a powerful man. He drew his sword in his house; he thrust it into the wall, to see if his hand would be strong enough to thrust it in. Then he slew the one who was powerful.”

15. Earthly and Spiritual Families. The Hidden and the Revealed. Wealth and Poverty

99. The disciples said to him: “Your brothers and your mother are standing outside.” He said to them: “Those here in these places who do the will of my Father, they are my brothers and my mother. They are he who will enter into the kingdom of my father

▲

On Thomas 99-101, see Callahan, 424:

“This last logion [i.e., 99], in turn, is related to Thomas 100 and 101 by the common theme of appropriate allegiances to family (Thomas 99), government (Thomas 100), and parents (Thomas 101)”

.” 100. They showed Jesus a coin, and they said to him: “Those who belong to Caesar demand taxes from us. He said to them: ‘Give to Caesar what is Caesar’s. Give to God what is God’s, and that which is mine, give that to me

▲

I omit the closing quotation marks here because the pericope does not end here and Jesus continues to speak; there is no intervening “Jesus said” between Thomas 100 and 101

. 101. Whoever does not hate his father and his mother in my way, he cannot become my disciple; and whoever does not love his father and his mother in my way, he cannot become my disciple. For my mother conceived me [50] in sin

▲

My conjectural restoration, based on Psalm 51:7

, but my true mother gave me life.’” 102. Jesus said: “Woe to the Pharisees, for it is the case with them as with a dog sleeping in the oxen manger, for neither does it eat, nor does it let the oxen eat.” 103. Jesus said: “Blessed is the man who knows

▲

Callahan, 424 writes that Thomas 103 and 105 are linked by the term “know”

where the thieves will enter, so that he may arise and unite

▲

“Unite his kingdom,” Callahan, 424 emends this to “gather his strength”

his kingdom and gird his loins from the beginning, before they enter.” 104. They said to Jesus: “Come, let us pray today and fast.” Jesus said: “What sin have I therefore committed, or in what have I been overpowered? Rather, when the bridegroom will have departed from the bridal chamber, then let them fast and let them pray

▲

Callahan, 414 lists Thomas 103-104 as a single dialogical unit

.” 105. Jesus said: “He who will know the father and the mother will be called the son

▲

Thomas 105-106 are linked respectively by “child” and “children,” or “son” and “sons.”

Cf. Thomas 3-4’s “children” and “child,” which together with Thomas 105-106 creates a macro-chiastic literary structure (i.e., a-b/b-a)

of a whore

▲

The logion may reflect the Ebionite belief that Jesus had both an earthly father and earthly mother.

Thomas 105’s mention of “whore” is intriguing in light of the immediately following Thomas 106’s hint at humans becoming angelic. This is because in Hebrew qedeshah, a feminine “holy one,” that is, an angel, also happens to be a Biblical Hebrew word for a religious temple prostitute. It is therefore possible that Thomas 105’s “whore” has in mind qedeshah in order to anticipate Thomas 106’s hint at angelic status for humans.

.” 106. Jesus said: “When you make the two one, you will become Sons

▲

“Sons of Man” is the plural of the familiar messianic title Son of Man, a Semitism meaning “human.”

It is likely that here Son of Man hints at an angelic status, as in 1 Enoch’s Animal Apocalypse, where animals are a cipher for humans and humans are a cipher for angels. Thomas 106 therefore likely hints at the idea that the human student who achieves the unitary state will become angelic, like the angelic Son of Man.

of Man, and if you say, ‘Mountain, move from here!’ it will move

▲

Thomas 106-107 are linked by “man,” rōme, as are the earlier Thomas 7-8

.” 107. Jesus said: “It is the case of the kingdom of the Father as with a man shepherding who had a hundred sheep. One of them, the largest, got lost. He left the ninety-nine; he sought after the one until he found

▲

Callahan, 424 points out that Thomas 107’s “found,” he, links to Thomas 108’s “way,” he.

Callahan, 424 also notes that Thomas 107, 109-111 are linked by “found,” “finds”

him. Having been troubled, he said to the sheep: ‘I love you more than the ninety-nine

▲

This is a rather transparent parable about God’s special love for Israel compared to God’s love for the nations

.’” 108. Jesus said: “Whoever drinks from my mouth will come to exist in my way, and I will be as he is, and what is hidden

▲

Callahan, 424 notes that “hidden” links Thomas 108-109

will be revealed to him.” 109. Jesus said: “It is the case of the kingdom of the Father as with a man who did not know that he had a treasure hidden in his field. And when he died, he left it to his son. The son did not know of it. He took possession [51] of the field and sold it. And the buyer started ploughing; he found the treasure. He began lending money at interest to whomever he desired.” 110. Jesus said: “Whoever has found the world and grown wealthy, let him renounce the world.”

16. Spiritual Life in the Eschatological and Exegetical Kingdom

111. Jesus said: “The heavens will be rolled up, and the earth, in your presence; and he who lives from the Living One will not behold death or fear

▲

“Or fear,” based on Quispel’s interpretation of the Coptic.

See Gilles Quispel, Gnostica, Judaica, Catholica: The Collected Essays of Gilles Quispel (Leiden: Brill, 2008), 220. “Will not behold death or fear”: We have here a previously overlooked echo of Psalm 23:4’s “shadow of death, I will fear no evil.” Accordingly, Thomas 111.1’s “in your presence” echoes Psalm 23:5’s “in the presence of my...”

.” Jesus says thereof

▲

“Jesus says thereof,” based on Quispel’s interpretation of the Coptic.

See Gilles Quispel, Gnostica, Judaica, Catholica: The Collected Essays of Gilles Quispel, 220

: “Whoever finds himself alone, the world is not worthy of him.” 112. Jesus said: “Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh

▲

Callahan, 414 lists Thomas 112-114 as a single dialogical unit.

.” 113. His disciples said to him: “The kingdom, on what day will she come?” Jesus said: “She will not come with an outward watchful waiting. It will not be said, ‘Behold, she is here!’ or, ‘Behold, she is there!’ Rather, the kingdom of the Father is spreading out over the face of the earth, and people do not look upon her.” 114. Simon Peter said to them: “Let Mary depart from among us, for women are not worthy of life.” Jesus said: “Look, I will draw her so that I might make her courageous

▲

“Courageous,” in the sense “capable,” “worthy.” The text literally reads “male.”

Cf. Greek andreîos, which can mean “valor” or “courage,” but also “manliness.”

Thomas 114 here is playing off a double sense of “male” and “courageous,” and my translation emphasizes the multivalence at work here.

See Paul Schüngel, “Ein Vorschlag, EvTho 114 neu zu übersetzen.” Novum Testamentum 36/4 (1994): 394-401

, in order that she also might become a living male spirit like you! But on the contrary, any woman who will make herself

▲

The emphasis is on “herself,” that is, Jesus is stressing that it is not he who will make Mary worthy, but she will make herself worthy by her own process of seeking, finding, etc., as laid out in the various spiritual/exegetical stages in Thomas 2. Thus the first saying of Jesus in the Thomas gospel, Thomas 2 — since Thomas 1 is actually spoken by Thomas — and the last, Thomas 114, connect with each other in a fundamental way.

courageous

▲

“Courageous,” in the sense of “worthy,” literally “male,” but see the last footnote on the multivalence of the Coptic and underlying Greek terms at play here

, she will enter the kingdom of heaven.”

The Gospel of Thomas